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VINDICIAE LEGIS: OR, The Vindication of the Law, called MORALL.
VINDICIAE LEGIS: OR, The Vindication of the Law, called MORAL.
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LECTURE I. 1 TIM. 1. 8, 9. Knowing the Law is good, if a man use it lawfully.
LECTURE I. 1 TIM. 1. 8, 9. Knowing the Law is good, if a man use it lawfully.
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THis Epistle to Timothy may be called, Paul 's Directory for the Church of God:
THis Epistle to Timothy may be called, Paul is Directory for the Church of God:
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and, in the first place, he enjoyneth Timothy, to preserve the Truth against all false teachers,
and, in the First place, he enjoineth Timothy, to preserve the Truth against all false Teachers,
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as he himselfe doth in all his Epistles.
as he himself does in all his Epistles.
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Though he derived much hatred upon his person thereby, yet this was his comfort and glory,
Though he derived much hatred upon his person thereby, yet this was his Comfort and glory,
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as Hierome wrote to Austin, when he had vindicated the Truth against Pelagians, Quod signum majoris gloriae est, omnes haeretici te detestantur.
as Jerome wrote to Austin, when he had vindicated the Truth against Pelagians, Quod signum majoris Glory est, omnes haeretici te detestantur.
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His injunction to Timothy begins ver. 3. Charge them, not NONLATINALPHABET Erasmus translates it, not to follow another doctrine, as if it did belong to the followers:
His injunction to Timothy begins for. 3. Charge them, not Erasmus translates it, not to follow Another Doctrine, as if it did belong to the followers:
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but the words afterwards [ Teachers of the Law ] doe plainly refute that.
but the words afterwards [ Teachers of the Law ] do plainly refute that.
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Now the word may be extended both to the matter (as some) to teach no other thing; or to the manner (as others) not to teach in another way: Not to teach nova; no,
Now the word may be extended both to the matter (as Some) to teach no other thing; or to the manner (as Others) not to teach in Another Way: Not to teach nova; no,
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nor yet novè. The rule is, Qui fingit nova verba, nova gignit dogmata:
nor yet novè. The Rule is, Qui fingit nova verba, nova gignit dogmata:
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And it was Melancthons wish, that men did not onely teach the same things, but in iisdem verbis, in iisdem syllabis.
And it was Melanchthons wish, that men did not only teach the same things, but in iisdem verbis, in iisdem syllabis.
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The second part of injunction is higher then the former:
The second part of injunction is higher then the former:
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Though they doe not teach other things, yet they must not spend their gifts in an uselesse way;
Though they do not teach other things, yet they must not spend their Gifts in an useless Way;
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as, to give heed to fables: This they apply to the Jewes, who had a world of fictions.
as, to give heed to fables: This they apply to the Jews, who had a world of fictions.
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It is true, we finde the Fathers, Gregory Nazianzen, and others, use sometimes a fable in their Orations, to denote some morall matter;
It is true, we find the Father's, Gregory Nazianzen, and Others, use sometime a fable in their Orations, to denote Some moral matter;
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but such the Jewes did not use.
but such the Jews did not use.
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As they must not give heed to fables, so neither to endlesse genealogies. We see a good use made of genealogies in the Scriptures,
As they must not give heed to fables, so neither to endless genealogies. We see a good use made of genealogies in the Scriptures,
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but here is reproved the sinfull use of them;
but Here is reproved the sinful use of them;
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as those Grammarians among the Heathens, that spent their time about Hecuba 's mother, or Achilles pedigree,
as those Grammarians among the heathens, that spent their time about Hecuba is mother, or Achilles pedigree,
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and what it was that the Syren's sung:
and what it was that the Syren's sung:
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And these he calls endlesse, because vaine curiosity is more unruly then the waves of the sea;
And these he calls endless, Because vain curiosity is more unruly then the waves of the sea;
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it hath no limiting, Hitherto shalt thou go, and no further. Now mark, the Apostle condemneth all these, because they doe not edifie.
it hath no limiting, Hitherto shalt thou go, and no further. Now mark, the Apostle Condemneth all these, Because they do not edify.
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The shell-fish among the Jewes was accounted uncleane, because it had but a little meat, and a great deale of labour to get it:
The shellfish among the Jews was accounted unclean, Because it had but a little meat, and a great deal of labour to get it:
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and this is true of all doctrines, which have no profit in them.
and this is true of all doctrines, which have no profit in them.
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The Apostle therefore tells us, what is the true use of the Law, the end of the precept.
The Apostle Therefore tells us, what is the true use of the Law, the end of the precept.
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Scultetus, who hath it out of Chrysostome, makes NONLATINALPHABET, not to be the law, but the ministery, or preaching; and so the Apostle useth the word, ver. 3. But grant it be so,Scultetus, who hath it out of Chrysostom, makes, not to be the law, but the Ministry, or preaching; and so the Apostle uses the word, ver. 3. But grant it be so,
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yet they all agree, he speaks of the law strictly taken afterwards.
yet they all agree, he speaks of the law strictly taken afterwards.
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The Apostle therefore, reproving these false teachers, that did turne bread into stones, and fish into serpents, the good law into unprofitablenesse,
The Apostle Therefore, reproving these false Teachers, that did turn bred into stones, and Fish into Serpents, the good law into unprofitableness,
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lest this should be thought to traduce the law, he addeth, We know (as if that were without question to all.) So that there is a position, The Law is good, and a supposition, If a man use it lawfully;
lest this should be Thought to traduce the law, he adds, We know (as if that were without question to all.) So that there is a position, The Law is good, and a supposition, If a man use it lawfully;
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with a correction, The Law is not made to the righteous. As Austin said, It was hard to speake for free-will, and not to deny free-grace;
with a correction, The Law is not made to the righteous. As Austin said, It was hard to speak for freewill, and not to deny Free grace;
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or free-grace, and not to deny free-will: or Free grace, and not to deny freewill:
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so it's hard to give the Law its due, and not to seem to prejudice the Gospel;
so it's hard to give the Law its due, and not to seem to prejudice the Gospel;
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or the Gospel, and not to prejudice the Law:
or the Gospel, and not to prejudice the Law:
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For, take but these two Verses, Videtur Apostolus pugnantia dicere, saith Martyr: For, seeing none can use the Law well,
For, take but these two Verses, Videtur Apostles pugnantia dicere, Says Martyr: For, seeing none can use the Law well,
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but a righteous man, how then is not the Law given to him? But this knot shall be untyed in its proper place.
but a righteous man, how then is not the Law given to him? But this knot shall be untied in its proper place.
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I shall at this time handle the first proposition, that is conditionall;
I shall At this time handle the First proposition, that is conditional;
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only I might insist upon opening the word NONLATINALPHABET, or Law: For, I conceive, the neglect of the different use of this, doth breed many errours;
only I might insist upon opening the word, or Law: For, I conceive, the neglect of the different use of this, does breed many errors;
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for there is a law that we are to be Antinomians, or contrary to; and there is a law, that we must submit to:
for there is a law that we Are to be Antinomians, or contrary to; and there is a law, that we must submit to:
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But of this I will speak in one particular caution. Observ. 1. The Law of God is good,
But of this I will speak in one particular caution. Observation 1. The Law of God is good,
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if a man use it lawfully. if a man use it lawfully.
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Observ. 2. (which is implyed) that the Law of God may be used unlawfully.
Observation 2. (which is employed) that the Law of God may be used unlawfully.
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The Law is good, 1. In respect of the matter of it therein contained;
The Law is good, 1. In respect of the matter of it therein contained;
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for, if you take the spirituall interpretation of it, you will finde all the matter exceeding good: for, if you take the spiritual Interpretation of it, you will find all the matter exceeding good:
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to love God, to trust in him, &c. how good are they? Yea, there is no duty now required of us, but is contained there:
to love God, to trust in him, etc. how good Are they? Yea, there is no duty now required of us, but is contained there:
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Therefore Peter Martyr did well resemble the Decalogue to the ten Predicaments, that, as there is nothing hath a being in nature,
Therefore Peter Martyr did well resemble the Decalogue to the ten Predicaments, that, as there is nothing hath a being in nature,
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but what may be reduced to one of those ten; so neither is there any Christian duty, but what is comprehended in one of these.
but what may be reduced to one of those ten; so neither is there any Christian duty, but what is comprehended in one of these.
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And, if Tully durst say, that the law of the twelve Tables did exceed all the libraries of Philosophers, both in weight of authority,
And, if Tully durst say, that the law of the twelve Tables did exceed all the libraries of Philosophers, both in weight of Authority,
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and fruitfulnesse of matter, how much rather is this true of Gods Law? I know it's disputed, Whether justifying faith be commanded in the Law: here are different opinions;and fruitfulness of matter, how much rather is this true of God's Law? I know it's disputed, Whither justifying faith be commanded in the Law: Here Are different opinions;
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but when I handle this Question, Whether the Law of Moses, and that which was ingraffed in Adams heart in innocency, be all one, it will be proper to speak of that.
but when I handle this Question, Whither the Law of Moses, and that which was Ingrafted in Adams heart in innocency, be all one, it will be proper to speak of that.
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Peter Martyr, handling the division of the ten Commandements, how the number should be made up, makes that, which is commonly called the Preface [ I am the Lord thy God, which are words of a Covenant ] to be the first Commandment:Peter Martyr, handling the division of the ten commandments, how the number should be made up, makes that, which is commonly called the Preface [ I am the Lord thy God, which Are words of a Covenant ] to be the First Commandment:
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and if so, then must justifying faith be enjoyned there.
and if so, then must justifying faith be enjoined there.
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And thus did some of the Fathers, though those words are onely enunciative, and not preceptive.
And thus did Some of the Father's, though those words Are only enunciative, and not preceptive.
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2. In respect of the authority stamped upon it by God, whereby it becomes a rule unto us. The former is agreed on by all:
2. In respect of the Authority stamped upon it by God, whereby it becomes a Rule unto us. The former is agreed on by all:
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and I see few that dare openly deny the other;
and I see few that Dare openly deny the other;
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for, seeing the matter is intrinsecally and eternally good, it cannot but be commanded by God,
for, seeing the matter is intrinsically and eternally good, it cannot but be commanded by God,
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though not to justifie, for that is separable from it. There are some things that are justa, because Deus vult; as in all positive things:
though not to justify, for that is separable from it. There Are Some things that Are Justa, Because Deus vult; as in all positive things:
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and then there are other things just, and therefore God wills them, though even they are also just,
and then there Are other things just, and Therefore God wills them, though even they Are also just,
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because they are consonant to that eternall justice and goodnesse in himselfe:
Because they Are consonant to that Eternal Justice and Goodness in himself:
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so that, indeed, it is so farre from being true, that the Law, which hath Gods authority stampt on it for a rule,
so that, indeed, it is so Far from being true, that the Law, which hath God's Authority stamped on it for a Rule,
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and so is mandatum, should be abrogated, that it is impossible, nè per Deum quidem; for then God should deny his own justice and goodnesse:
and so is mandatum, should be abrogated, that it is impossible, nè per God quidem; for then God should deny his own Justice and Goodness:
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therefore we doe justly abhorre those blasphemous Questions among the School-men, An Deus possit mandare odium sui, &c. for it's impossible.
Therefore we do justly abhor those blasphemous Questions among the Schoolmen, an Deus possit mandare odium sui, etc. for it's impossible.
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Therefore we see, Matth. 5. that our Saviour is so farre from abrogating it, that he sheweth the spirituall extent of the mandatory power of the Law, farre beyond Pharisees expectation;
Therefore we see, Matthew 5. that our Saviour is so Far from abrogating it, that he shows the spiritual extent of the mandatory power of the Law, Far beyond Pharisees expectation;
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and thus James urgeth the authority of the Law-giver. 3. Its good instrumentally, as used by Gods Spirit for good.
and thus James urges the Authority of the Lawgiver. 3. Its good instrumentally, as used by God's Spirit for good.
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I know it's disputed by some, Whether the Law, and the preaching of it, is used as an instrument by the Spirit of God for conversion:
I know it's disputed by Some, Whither the Law, and the preaching of it, is used as an Instrument by the Spirit of God for conversion:
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But that will be an entire Question in it selfe; onely thus much at this time.
But that will be an entire Question in it self; only thus much At this time.
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The Spirit of God doth use the Law, to quicken up the heart of a beleever unto his duty, Psal. 119. Thou hast quickened mee by thy precepts.
The Spirit of God does use the Law, to quicken up the heart of a believer unto his duty, Psalm 119. Thou hast quickened me by thy Precepts.
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And so Psal. 19. The Law of the Lord enlightneth the simple, and by them thy servant is fore-warn'd of sinne.
And so Psalm 19. The Law of the Lord Enlighteneth the simple, and by them thy servant is forewarned of sin.
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You will say, The word Law is taken largely there for all precepts and testimonies. It's true, but it's not exclusive of the precepts of the morall Law;
You will say, The word Law is taken largely there for all Precepts and testimonies. It's true, but it's not exclusive of the Precepts of the moral Law;
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for they were the chiefest, and indeed, the whole word of God is an organ and instrument of Gods Spirit for instruction, reformation,
for they were the chiefest, and indeed, the Whole word of God is an organ and Instrument of God's Spirit for instruction, Reformation,
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and to make a man perfect to every good work.
and to make a man perfect to every good work.
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It's an unreasonable thing, to separate the Law from the Spirit of God, and then compare it with the Gospel;
It's an unreasonable thing, to separate the Law from the Spirit of God, and then compare it with the Gospel;
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for, if you doe take the Gospel, even that promise, Christ came to save sinners, without the Spirit, it worketh no more,
for, if you do take the Gospel, even that promise, christ Come to save Sinners, without the Spirit, it works no more,
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yea, it's a dead letter as well as the Law:
yea, it's a dead Letter as well as the Law:
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Therefore Calvin well called Lex corpus and the Spirit, anima; now, accedat anima ad corpus, and it's a living reasonable man:
Therefore calvin well called Lex corpus and the Spirit, anima; now, Accedat anima ad corpus, and it's a living reasonable man:
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But now, as when we say, A man discourses, A man understands, this is ratione animae, not corporis; so when we say, A man is quickened by the Law of God to obedience, this is not by reason of the Law,
But now, as when we say, A man discourses, A man understands, this is ratione Spirits, not corporis; so when we say, A man is quickened by the Law of God to Obedience, this is not by reason of the Law,
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but of the Spirit of God: But of this anon. 4. Its good in respect of the sanction of it:
but of the Spirit of God: But of this anon. 4. Its good in respect of the sanction of it:
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for it's accompanied with promises, and that not only temporall, as Command. 5. but also spirituall, Command. 2. where God is said to pardon to many generations;
for it's accompanied with promises, and that not only temporal, as Command. 5. but also spiritual, Command. 2. where God is said to pardon to many generations;
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and therefore the Law doth include Christ secondarily and occasionally, though not primarily, as hereafter shall be shewed.
and Therefore the Law does include christ secondarily and occasionally, though not primarily, as hereafter shall be showed.
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It's true, the righteousnesse of the Law, and that of the Gospel differ toto coelo; we must place one in suprema parte coeli, and the other in ima parte terrae, as Luther speaks to that effect:
It's true, the righteousness of the Law, and that of the Gospel differ toto coelo; we must place one in Supreme parte coeli, and the other in Ima parte terrae, as Luther speaks to that Effect:
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and it's one of the hardest taskes in all divinity, to give them their bounds, and then to cleare how the Apostle doth oppose them, and how not.
and it's one of the Hardest tasks in all divinity, to give them their bounds, and then to clear how the Apostle does oppose them, and how not.
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We know it was the cursed errour of the Manichees and Marcionites, that the Law was onely carnall, and had onely carnall promises;
We know it was the cursed error of the manichees and Marcionites, that the Law was only carnal, and had only carnal promises;
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whereas it's evident, that the Fathers had the same faith for substance as we have.
whereas it's evident, that the Father's had the same faith for substance as we have.
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It's true, if we take Law and Gospel in this strict difference, as some Divines doe, that all the precepts, wheresoever they are, must be under the Law,
It's true, if we take Law and Gospel in this strict difference, as Some Divines do, that all the Precepts, wheresoever they Are, must be under the Law,
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and all the promises be reduced to the Gospel, whether in Old or New Testament; in which sense Divines then say, Lex jubet, & Gratia juvat;
and all the promises be reduced to the Gospel, whither in Old or New Testament; in which sense Divines then say, Lex jubet, & Gratia Juvat;
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and, Lex imperat, and Fides impetrat: then the Law can have no sanction by promise: But where can this be shewed in Scripture?
and, Lex Implead, and Fides impetrate: then the Law can have no sanction by promise: But where can this be showed in Scripture?
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5. In respect of the acts of it.
5. In respect of the acts of it.
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You may call them either acts or ends, I shall, acts. And thus a law hath divers acts, 1. Declarative, to lay down what is the will of God: 2. To command obedience to this will declared: 3. Either to invite by promises,
You may call them either acts or ends, I shall, acts. And thus a law hath diverse acts, 1. Declarative, to lay down what is the will of God: 2. To command Obedience to this will declared: 3. Either to invite by promises,
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or compell by threatnings: 4. To condemne the transgressors:
or compel by threatenings: 4. To condemn the transgressors:
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and this use the Law is acknowledged by all to have against ungodly and wicked men,
and this use the Law is acknowledged by all to have against ungodly and wicked men,
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and some of these cannot be denied even to the godly.
and Some of these cannot be denied even to the godly.
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I wonder much at an Antinomian authour, that saith, It cannot be a law, unlesse it also be a cursing law;
I wonder much At an Antinomian author, that Says, It cannot be a law, unless it also be a cursing law;
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for, besides that the same authour doth acknowledge the morall Law to be a rule to the beleever, (and regula hath vim praecepti, as well as doctrinae) what will he say to the law given to Adam, who as yet was righteous and innocent,
for, beside that the same author does acknowledge the moral Law to be a Rule to the believer, (and regula hath vim Precepts, as well as Doctrine) what will he say to the law given to Adam, who as yet was righteous and innocent,
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and therefore could not be cursing or condemning of him? It's true, if we take cursing or condemning potentially,
and Therefore could not be cursing or condemning of him? It's true, if we take cursing or condemning potentially,
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so a law is alwaies condemning:
so a law is always condemning:
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but for the actuall cursing, that is not necessary for such a transgressour, that hath a surety in his room.
but for the actual cursing, that is not necessary for such a transgressor, that hath a surety in his room.
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6. In respect of the end of it.
6. In respect of the end of it.
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Rom. 16. 4. Christ is the end of the Law. By reason of the different use of the word NONLATINALPHABET, there are different conjectures;
Rom. 16. 4. christ is the end of the Law. By reason of the different use of the word, there Are different Conjectures;
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some make it no more then extremitas, or terminus; because the ceremoniall Law ended in Christ:
Some make it no more then extremitas, or terminus; Because the ceremonial Law ended in christ:
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Others make it finis complementi, the fulnesse of the Law is Christ: Others adde, finis intentionis, or scopi to it;
Others make it finis complementi, the fullness of the Law is christ: Others add, finis intentionis, or scopi to it;
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so that by these the meaning is, The Law did intend Christ in all its ceremonialls and moralls, that,
so that by these the meaning is, The Law did intend christ in all its ceremonials and morals, that,
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as there was not the least ceremony, which did lead to Christ;
as there was not the least ceremony, which did led to christ;
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so not the least iota or apex in the morall Law, but it did also aime at him.
so not the least iota or apex in the moral Law, but it did also aim At him.
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Therefore saith Calvin upon this place, Habemus insignem locum, quòd Lex omnibus suis partibu• in Christum respiciat;
Therefore Says calvin upon this place, Habemus insignem locum, quòd Lex omnibus suis partibu• in Christ respiciat;
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Imò quicquid Lex docet, quicquid praecipit, quicquid promittit, Christum pro scope habet. Imò quicquid Lex docet, quicquid praecipit, quicquid Promittit, Christ Pro scope habet.
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What had it been for a Jew to pray to God, if Christ had not been in that prayer? to love God,
What had it been for a Jew to pray to God, if christ had not been in that prayer? to love God,
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if Christ had not been in that love? yet here is as great a difference between the Gospel,
if christ had not been in that love? yet Here is as great a difference between the Gospel,
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as is between direction and exhibition, between a school-master and a father: he is an unwise childe, that will make a school-master his father.
as is between direction and exhibition, between a Schoolmaster and a father: he is an unwise child, that will make a Schoolmaster his father.
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Whether this be a proper intention of the Law, you shall have hereafter.
Whither this be a proper intention of the Law, you shall have hereafter.
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7. In respect of the adjuncts of it, which the Scripture attributeth to it: And it's observable, that even where the Apostle doth most urge against the Law,
7. In respect of the adjuncts of it, which the Scripture attributeth to it: And it's observable, that even where the Apostle does most urge against the Law,
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as if it were so farre from bettering men, that it makes them the worse; yet there he praiseth it, calling it good and spirituall.
as if it were so Far from bettering men, that it makes them the Worse; yet there he Praiseth it, calling it good and spiritual.
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Now I see it called spirituall in a two-fold sense: 1. Effectivè, because it did, by Gods Spirit, quicken to spirituall life;
Now I see it called spiritual in a twofold sense: 1. Effectivè, Because it did, by God's Spirit, quicken to spiritual life;
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even as the Apostle in the opposition calls himselfe carnall, because the power of corruption within, did work carnall and sinfull motions in him.
even as the Apostle in the opposition calls himself carnal, Because the power of corruption within, did work carnal and sinful motions in him.
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But I shall expound it spirituall. 2. Formaliter, formally, because the nature and extent of it is spirituall:
But I shall expound it spiritual. 2. Formaliter, formally, Because the nature and extent of it is spiritual:
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for it forbids the sins of the spirit, not onely externall sins; it forbids thy spirit pride, thy spirit envie:
for it forbids the Sins of the Spirit, not only external Sins; it forbids thy Spirit pride, thy Spirit envy:
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Even as God is the father of spirits, so is the Law, the law of spirits.
Even as God is the father of spirits, so is the Law, the law of spirits.
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Hence it's compared by James to a glasse, which will shew the least spot in the face,
Hence it's compared by James to a glass, which will show the least spot in the face,
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and will not flatter, but if thou hast wrinckles and deformities there, they will be seen;
and will not flatter, but if thou hast wrinkles and deformities there, they will be seen;
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so that there is no such way to bring Pharisaicall and Morall men out of love with themselves,
so that there is no such Way to bring Pharisaical and Moral men out of love with themselves,
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as to set this glasse before them. 8. In respect of the use of it: and that to the ungodly, and to the beleever.
as to Set this glass before them. 8. In respect of the use of it: and that to the ungodly, and to the believer.
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1. To the ungodly, it hath this use: 1. To restraine and limit sin:
1. To the ungodly, it hath this use: 1. To restrain and limit since:
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And, certainly, though it should not reach to renovation and changing of mens hearts, yet here is a great deale of good, that it's an outward whip and scourge to men, whereby they are kept in honest discipline:
And, Certainly, though it should not reach to renovation and changing of men's hearts, yet Here is a great deal of good, that it's an outward whip and scourge to men, whereby they Are kept in honest discipline:
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and this made the Apostle say, The Law was added, because of transgressions.
and this made the Apostle say, The Law was added, Because of transgressions.
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The people of Israel, by their being in the wildernesse, having forgotten God, and being prone to Idolatry, the Lord he added this Law, as a restraint upon them.
The people of Israel, by their being in the Wilderness, having forgotten God, and being prove to Idolatry, the Lord he added this Law, as a restraint upon them.
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Even as you see upon mad-men, and those that are possessed with divels, we put heavie chaines and fetters, that they may doe no hurt;
Even as you see upon madmen, and those that Are possessed with Devils, we put heavy chains and fetters, that they may do no hurt;
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so the Lord laid the Law upon the people of Israel, to keep them in from impietie.
so the Lord laid the Law upon the people of Israel, to keep them in from impiety.
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The Apostle useth a word, shut up as in a dungeon, but that is to another sense. It was Chrysostomes comparison:
The Apostle uses a word, shut up as in a dungeon, but that is to Another sense. It was Chrysostomes comparison:
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As a great man, suspecting his wife, appoints Eunuchs to look to her and keep her;
As a great man, suspecting his wife, appoints Eunuchs to look to her and keep her;
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so did God, being jealous over the Jewes, appoint these lawes. 2. To curse, and condemne:
so did God, being jealous over the Jews, appoint these laws. 2. To curse, and condemn:
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and in this respect, it poureth all its fury upon the ungodly.
and in this respect, it pours all its fury upon the ungodly.
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The Law to the godly by Christ, is like a Serpent with a sting pulled out;
The Law to the godly by christ, is like a Serpent with a sting pulled out;
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but now to the wicked, the sting of sinne is the Law, and therefore the condition of that man, who is thus under it, is unspeakably miserable.
but now to the wicked, the sting of sin is the Law, and Therefore the condition of that man, who is thus under it, is unspeakably miserable.
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The curse of it is the sore displeasure of God, and that for every breach of it;
The curse of it is the soar displeasure of God, and that for every breach of it;
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and, if men, that have broken onely mens lawes, be yet so much afraid, that they hide themselves,
and, if men, that have broken only men's laws, be yet so much afraid, that they hide themselves,
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and keep close, when yet no man or Judge can damne them, or throw them into hell;
and keep close, when yet no man or Judge can damn them, or throw them into hell;
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what cause is there to feare that Law-giver, who is able to destroy soule and body? Therefore consider, thou prophane man, are not thy oaths, are not thy lusts against Gods Law? You had better have all the men in the world your enemy, then the Law of God. It's a spirituall enemy;
what cause is there to Fear that Lawgiver, who is able to destroy soul and body? Therefore Consider, thou profane man, Are not thy Oaths, Are not thy Lustiest against God's Law? You had better have all the men in the world your enemy, then the Law of God. It's a spiritual enemy;
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and therefore the terrours of it are spirituall, as well as the duties. Let not your lives be Antinomians, no more then opinions.
and Therefore the terrors of it Are spiritual, as well as the duties. Let not your lives be Antinomians, no more then opinions.
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Oh that I could confute this Antinomianisme also; such a mans life and conversation was against GODS Law, but now it's not.
O that I could confute this Antinomianism also; such a men life and Conversation was against GOD'S Law, but now it's not.
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2. To Beleevers it hath this use: 1. To excite and quicken them against all sinne and corruption:
2. To Believers it hath this use: 1. To excite and quicken them against all sin and corruption:
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for, howsoever the Scripture saith, Against such there is no law, and, The Law is not made to the righteous;
for, howsoever the Scripture Says, Against such there is no law, and, The Law is not made to the righteous;
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yet, because none of the godly are perfectly righteous, and there is none but may complaine of his dull love,
yet, Because none of the godly Are perfectly righteous, and there is none but may complain of his dull love,
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and his faint delight in holy things, therefore the Law of God, by commanding, doth quicken him.
and his faint delight in holy things, Therefore the Law of God, by commanding, does quicken him.
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How short is this of that which God cōmands? not, that a man is to look for justification by this,
How short is this of that which God commands? not, that a man is to look for justification by this,
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or to make these in stead of a Christ to him; but for other ends.
or to make these in stead of a christ to him; but for other ends.
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Hence Psal. 1. and Psal. 19. and 119. who can deny, that they belong to the godly now,
Hence Psalm 1. and Psalm 19. and 119. who can deny, that they belong to the godly now,
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as well as heretofore? Have not beleevers now, crookednesse, hypocrisie, luke-warmnesse? You know, not onely the unruly colt, that is yet untamed;
as well as heretofore? Have not believers now, crookedness, hypocrisy, lukewarmness? You know, not only the unruly colt, that is yet untamed;
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but the horse, that is broken, hath a bit and bridle also:
but the horse, that is broken, hath a bit and bridle also:
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and so, not onely the ungodly, but even the godly, whose hearts have been much broken and tamed, doe yet need a bridle, Nè Spiritum sessorem excutiant. And,
and so, not only the ungodly, but even the godly, whose hearts have been much broken and tamed, do yet need a bridle, Nè Spiritum sessorem excutiant. And,
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if men should be so peremptorie, as to say, they doe not need this;
if men should be so peremptory, as to say, they do not need this;
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it's not because they doe not need it (for they need it most) but because they doe not feele it.
it's not Because they do not need it (for they need it most) but Because they do not feel it.
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2. To enlighten and discover unto them daily more and more heart-sinne, and soule-sinne. This use the Apostle speaketh of, Rom. 7. per totum: for,
2. To enlighten and discover unto them daily more and more heart-sinne, and soule-sinne. This use the Apostle speaks of, Rom. 7. per totum: for,
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how should a man come to know the depth of originall sinne, all the sinfull motions flowing from it,
how should a man come to know the depth of original sin, all the sinful motions flowing from it,
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but by the Law? and therefore that is observed by Divines, the Apostle saith, he had not knowne sinne, but by the Law;
but by the Law? and Therefore that is observed by Divines, the Apostle Says, he had not known sin, but by the Law;
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intimating thereby, that the Law of nature was so obliterated and darkened, that it could not shew a man the least part of his wickednesse.
intimating thereby, that the Law of nature was so obliterated and darkened, that it could not show a man the least part of his wickedness.
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Seneca, who had more light then others, yet he saith, Erras, si tecum vitia nasci putas; supervenerunt, ingesta sunt. Senecca, who had more Light then Others, yet he Says, Errors, si tecum Vices Nasci putas; supervenerunt, ingesta sunt.
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And so Pelagius his assertion was, that tam sine vitio, quàm sine virtute nascimur.
And so Pelagius his assertion was, that tam sine vitio, quàm sine virtute nascimur.
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And you see all Popery, to this day, holds those motions of heart, not consented to, to be no sins,
And you see all Popery, to this day, holds those motions of heart, not consented to, to be no Sins,
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but necessary conditions, arising from our constitution, and such as Adam had in innocency:
but necessary conditions, arising from our constitution, and such as Adam had in innocency:
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Therefore the people of God see and are humbled for that wickednesse, which others take no notice of.
Therefore the people of God see and Are humbled for that wickedness, which Others take no notice of.
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This will satisfie man, but not Gods Law.
This will satisfy man, but not God's Law.
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3. To drive them out of all their owne power and righteousnesse And this is another good consequence:
3. To drive them out of all their own power and righteousness And this is Another good consequence:
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for, when they see all to come short of the Law;
for, when they see all to come short of the Law;
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that the earth is not more distant from heaven, then they from that righteousnesse, this makes them to goe out of all their prayers,
that the earth is not more distant from heaven, then they from that righteousness, this makes them to go out of all their Prayers,
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and all their duties, as you see Paul, Rom. 7. he consented to the Law, and he delighted in it, but he could not reach to the righteousnesse of it;
and all their duties, as you see Paul, Rom. 7. he consented to the Law, and he delighted in it, but he could not reach to the righteousness of it;
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and therefore crieth out, Oh wretched man that I am!
and Therefore cries out, O wretched man that I am!
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How apt are the holiest to be proud and secure, as David, and Peter? even as the wormes and wasps eat the sweetest apples and fruit;
How apt Are the Holiest to be proud and secure, as David, and Peter? even as the worms and wasps eat the Sweetest Apples and fruit;
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but this will keep thee low.
but this will keep thee low.
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How absurd then are they, that say, The preaching of the Law is to make men trust in themselves,
How absurd then Are they, that say, The preaching of the Law is to make men trust in themselves,
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and to adhere to their owne righteousnesse? for, there is no such way to see a mans beggery and guilt,
and to adhere to their own righteousness? for, there is no such Way to see a men beggary and guilt,
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as by shewing the strictnesse of the Law:
as by showing the strictness of the Law:
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For, what makes a Papist so selfe-confident, that his hope is partly in grace, and partly in merits,
For, what makes a Papist so self-confident, that his hope is partly in grace, and partly in merits,
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but because they hold they are able to keep the Law? God forbid, saith a Papist, that we should enjoy heaven as of meere almes to us;
but Because they hold they Are able to keep the Law? God forbid, Says a Papist, that we should enjoy heaven as of mere alms to us;
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no, we have it by conquest: Whence is all this, but because they give not the Law its due?
no, we have it by conquest: Whence is all this, but Because they give not the Law its endue?
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4. Hereby to quicken them to an higher price and esteem of Christ, and the benefits by him:
4. Hereby to quicken them to an higher price and esteem of christ, and the benefits by him:
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So Paul, in that great agony of his, striving with his corruption (being like a living man tyed to a dead carkasse, his living faith to dead unbeliefe, his humility to loathsome pride) see what a conclusion he makes, I thank God, through Jesus Christ.
So Paul, in that great agony of his, striving with his corruption (being like a living man tied to a dead carcase, his living faith to dead unbelief, his humility to loathsome pride) see what a conclusion he makes, I thank God, through jesus christ.
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It's true, many times the people of God, out of the sense of their sinne, are driven off from Christ;
It's true, many times the people of God, out of the sense of their sin, Are driven off from christ;
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but this is not the Scriptures direction:
but this is not the Scriptures direction:
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That holds out riches in Christ for thy poverty, righteousnesse in Christ for thy guilt, peace in Christ for thy terrour.
That holds out riches in christ for thy poverty, righteousness in christ for thy guilt, peace in christ for thy terror.
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And in this consideration it is, that many times Luther hath such hyperbolicall speeches about the Law, and about sinne.
And in this consideration it is, that many times Luther hath such hyperbolical Speeches about the Law, and about sin.
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All is spoken against a Christians opposing the Law to the Gospel, so, as if the discovering of the one, did quite drive from the other.
All is spoken against a Christians opposing the Law to the Gospel, so, as if the discovering of the one, did quite drive from the other.
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And this is the reason, why Papists and formall Christians never heartily and vehemently prize Christ, taking up every crumb that falls from his table:
And this is the reason, why Papists and formal Christians never heartily and vehemently prize christ, taking up every crumb that falls from his table:
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they are Christs to themselves, and self-saviours.
they Are Christ to themselves, and self-saviours.
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I deny not, but the preaching of Christ, and about grace, may also make us prize grace and Christ;
I deny not, but the preaching of christ, and about grace, may also make us prize grace and christ;
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but such is our corruption, that all is little enough. Let me adde these cautions: 1. It's of great consequence in what sense we use the word [ Law. ]
but such is our corruption, that all is little enough. Let me add these cautions: 1. It's of great consequence in what sense we use the word [ Law. ]
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He that distinguisheth well, teacheth well. Now I observe a great neglect of this in the books written about these points;
He that Distinguisheth well, Teaches well. Now I observe a great neglect of this in the books written about these points;
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and, indeed, the reason why some can so hardly endure the word [ Law ] is,
and, indeed, the reason why Some can so hardly endure the word [ Law ] is,
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because they attend to the use of the word in English;
Because they attend to the use of the word in English;
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or the Greek word NONLATINALPHABET, and Lex, as it is defined by Tully and Aristotle, which understand it a strict rule onely of things to be done,
or the Greek word, and Lex, as it is defined by Tully and Aristotle, which understand it a strict Rule only of things to be done,
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and that by way of meere command. But now the Hebrew word NONLATINALPHABET doth comprehend more;
and that by Way of mere command. But now the Hebrew word does comprehend more;
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for that doth not only signifie strictly what is to be done, but it denoteth largely any heavenly doctrine,
for that does not only signify strictly what is to be done, but it denoteth largely any heavenly Doctrine,
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whether it be promise, or precept:
whither it be promise, or precept:
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and hence it is, that the Apostle calleth it, The law of faith (which in some sense would be a contradiction,
and hence it is, that the Apostle calls it, The law of faith (which in Some sense would be a contradiction,
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and in some places, where the word Law is used absolutely, its much questioned, whether he mean the Law or the Gospel) and the reason why he calls it a law of faith, is not (as Chrysostome would have it) because hereby he would sweeten the Gospel,
and in Some places, where the word Law is used absolutely, its much questioned, whither he mean the Law or the Gospel) and the reason why he calls it a law of faith, is not (as Chrysostom would have it) Because hereby he would sweeten the Gospel,
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and, for the words sake, make it more pleasing to them;
and, for the words sake, make it more pleasing to them;
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but happily, in a meere Hebraisme, as signifying that in generall, which doth declare and teach the will of God.
but happily, in a mere Hebraism, as signifying that in general, which does declare and teach the will of God.
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The Hebrewes have a more strict word for precept, and that is NONLATINALPHABET, yet some say this also sometimes signifieth a promise, Psal. 133. 3. There the Lord commanded a blessing, i. e. promised;
The Hebrews have a more strict word for precept, and that is, yet Some say this also sometime signifies a promise, Psalm 133. 3. There the Lord commanded a blessing, i. e. promised;
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so John 12. 50. his commandement, i. e.
so John 12. 50. his Commandment, i. e.
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his promise, is life everlasting: So then, if we would attend to the Hebrew words, it would not so trouble us, to heare that it is good.
his promise, is life everlasting: So then, if we would attend to the Hebrew words, it would not so trouble us, to hear that it is good.
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But yet the use of the word [ Law ] is very generall:
But yet the use of the word [ Law ] is very general:
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sometimes it signifieth any part of the Old Testament, John 10. It is said in the Law, You are gods.
sometime it signifies any part of the Old Testament, John 10. It is said in the Law, You Are God's.
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And that is in the Psalmes: Sometimes the Law and the Prophets are made all the books of the Old Testament;
And that is in the Psalms: Sometime the Law and the prophets Are made all the books of the Old Testament;
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sometimes the Law and the Psalmes are distinguished;
sometime the Law and the Psalms Are distinguished;
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sometimes it is used for the ceremoniall law onely, Hebr. 10. 1. The Law having a shadow of things to come;
sometime it is used for the ceremonial law only, Hebrew 10. 1. The Law having a shadow of things to come;
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sometimes it is used synecdochically, for some acts of the Law onely; as Galat. 5. Against such there is no law:
sometime it is used synecdochically, for Some acts of the Law only; as Galatians 5. Against such there is no law:
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sometimes it is used for that whole oiconomy, and peculiar dispensation of Gods worship unto the Jewes;
sometime it is used for that Whole oiconomy, and peculiar Dispensation of God's worship unto the Jews;
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in which sense it is said to be untill John, but grace and truth by Christ Jesus:
in which sense it is said to be until John, but grace and truth by christ jesus:
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sometimes it is used in the sense of the Jewes, as without Christ: And thus the Apostle generally in the Epistle to the Romans and Galatians.
sometime it is used in the sense of the Jews, as without christ: And thus the Apostle generally in the Epistle to the Roman and Galatians.
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Indeed, this is a dispute between Papists and us, In what sense the Law is taken: for, the Papists would have it understood onely of the ceremoniall law. But we answer, that the beginning of the dispute, was about the observation of those legall ceremonies, as necessary to salvation:
Indeed, this is a dispute between Papists and us, In what sense the Law is taken: for, the Papists would have it understood only of the ceremonial law. But we answer, that the beginning of the dispute, was about the observation of those Legal ceremonies, as necessary to salvation:
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But the Apostle goeth from the hypothesis to the thesis; and sheweth, that not onely those ordinances,
But the Apostle Goes from the hypothesis to the thesis; and shows, that not only those ordinances,
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but no other works may be put in Christs roome:
but no other works may be put in Christ room:
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Therefore the Antinomian, before he speaks any thing against, or about the Law, he must shew in what sense the Apostle useth it:
Therefore the Antinomian, before he speaks any thing against, or about the Law, he must show in what sense the Apostle uses it:
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Sometimes it is taken strictly, for the five bookes of Moses; yea, it is thought of many, that book of the Law,
Sometime it is taken strictly, for the five books of Moses; yea, it is Thought of many, that book of the Law,
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so often mentioned in Scripture, which was kept with so much diligence, was onely that book called Denteronomy: and commonly it is taken most strictly for the ten Commandements. Now, the different use of this word breeds all this obscurity,
so often mentioned in Scripture, which was kept with so much diligence, was only that book called Deuteronomy: and commonly it is taken most strictly for the ten commandments. Now, the different use of this word breeds all this obscurity,
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and the Apostle argueth against it in one sense, and pleadeth for it in another. 2. The Law must not be separated from the Spirit of God.
and the Apostle argue against it in one sense, and pleads for it in Another. 2. The Law must not be separated from the Spirit of God.
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This is a principle alwaies to be carried along with you:
This is a principle always to be carried along with you:
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for, the whole Word of God is the instrument and organ of spirituall life, and the Law is part of this Word of God: This I proved before;
for, the Whole Word of God is the Instrument and organ of spiritual life, and the Law is part of this Word of God: This I proved before;
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nay, should the Morall Law be quite abolished, yet it would not be for this end,
nay, should the Moral Law be quite abolished, yet it would not be for this end,
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because the Spirit of God did not use it as an instrument of life;
Because the Spirit of God did not use it as an Instrument of life;
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for, we see all sides grant, that circumcision and the sacraments are argued against by the Apostle,
for, we see all sides grant, that circumcision and the Sacraments Are argued against by the Apostle,
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as being against our salvation, and damnable in their owne use now;
as being against our salvation, and damnable in their own use now;
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yet in the Old Testament, those sacraments of Circumcision, and the Paschall Lamb, were spirituall meanes of faith,
yet in the Old Testament, those Sacraments of Circumcision, and the Paschal Lamb, were spiritual means of faith,
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as truly as Baptisme, and the Lords Supper are. It is true, there is a difference in the degree of Gods grace by them; but not in the truth:
as truly as Baptism, and the lords Supper Are. It is true, there is a difference in the degree of God's grace by them; but not in the truth:
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and therefore our Divines doe well confute the Papists, who hold those sacraments onely typicall of ours,
and Therefore our Divines doe well confute the Papists, who hold those Sacraments only typical of ours,
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and not to be really exhibitive of grace, as these are in the New Testament.
and not to be really exhibitive of grace, as these Are in the New Testament.
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Therefore, if the Apostles, arguing against the Morall Law, would prove it no instrument of Gods Spirit for our good, the same would hold also in Circumcision, and all those sacraments;
Therefore, if the Apostles, arguing against the Moral Law, would prove it no Instrument of God's Spirit for our good, the same would hold also in Circumcision, and all those Sacraments;
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and therefore at least for that time they must grant it a help to Christ and grace, as well as Circumcision was.
and Therefore At least for that time they must grant it a help to christ and grace, as well as Circumcision was.
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If you say, Why then doth the Apostle argue against the works of the Morall Law? I answer,
If you say, Why then does the Apostle argue against the works of the Moral Law? I answer,
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Because the Jewes rested in them without Christ: and, it is the fault of our people, they turne the Gospel into the Law;
Because the Jews rested in them without christ: and, it is the fault of our people, they turn the Gospel into the Law;
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and we may say, Whosoever seeks to be saved by his Baptisme, he falls off from Christ.
and we may say, Whosoever seeks to be saved by his Baptism, he falls off from christ.
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3. To doe a thing out of obedience to the Law, and yet by love and delight, doe not oppose one another.
3. To do a thing out of Obedience to the Law, and yet by love and delight, do not oppose one Another.
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About this I see a perpetuall mistake. To lead a man by the Law is slavish, it's servile, say they;
About this I see a perpetual mistake. To led a man by the Law is slavish, it's servile, say they;
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a Beleever is carried by love, he needs no law:
a Believer is carried by love, he needs no law:
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and I shall shew you, Chrysostome hath some such hyperbolicall expressions upon the words following, [ The Law is not put for the righteous.
and I shall show you, Chrysostom hath Some such hyperbolical expressions upon the words following, [ The Law is not put for the righteous.
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] But this is very weak, to oppose the efficient cause and the rule together;] But this is very weak, to oppose the efficient cause and the Rule together;
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for, the Spirit of God worketh the heart to love and delight in that which he commandeth:
for, the Spirit of God works the heart to love and delight in that which he commands:
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Take an instance in Adam; While he stood, he did obey out of love, and yet because of the command also:
Take an instance in Adam; While he stood, he did obey out of love, and yet Because of the command also:
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We may illustrate it by Moses his mother;
We may illustrate it by Moses his mother;
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You know, she was hired, and commanded by Pharaoh 's daughter to nurse Moses, which was her own childe:
You know, she was hired, and commanded by Pharaoh is daughter to nurse Moses, which was her own child:
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now she did this out of love to Moses, her childe; yet did obey Pharaoh 's daughters commandement upon her also:
now she did this out of love to Moses, her child; yet did obey Pharaoh is daughters Commandment upon her also:
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so concerning Christ, there was a commandement laid upon Christ, to fulfill the Law for us,
so Concerning christ, there was a Commandment laid upon christ, to fulfil the Law for us,
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yet he did it out of love.
yet he did it out of love.
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It is disputed, Whether Christ had a command laid upon him by the Father strictly so called:
It is disputed, Whither christ had a command laid upon him by the Father strictly so called:
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and howsoever the Arrians, from the grant of this, did inferre Christs absolute inferiority to the Father;
and howsoever the Arians, from the grant of this, did infer Christ absolute inferiority to the Father;
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yet our orthodox Divines doe conclude it, because of the many places of Scripture which prove it, Acts 7. 37. John 14. 31. As my Father hath commanded me, so I you.
yet our orthodox Divines do conclude it, Because of the many places of Scripture which prove it, Acts 7. 37. John 14. 31. As my Father hath commanded me, so I you.
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John 15. 10. (If you keep my commandements, and abide in love, &c.) And, indeed,
John 15. 10. (If you keep my Commandments, and abide in love, etc.) And, indeed,
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if it were not a commandement, it could not be called an obedience of Christ; for, that doth relate to a command:
if it were not a Commandement, it could not be called an Obedience of christ; for, that does relate to a command:
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Now this I inferre hence, that, to doe a thing out of obedience to a command,
Now this I infer hence, that, to do a thing out of Obedience to a command,
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because a command, doth not inferre want of love;
Because a command, does not infer want of love;
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although I grant, that the commandement was not laid upon Christ, as on us, either to direct him, or quicken him.
although I grant, that the Commandment was not laid upon christ, as on us, either to Direct him, or quicken him.
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Besides, all the people of God have divers relations, upon which their obedience lyeth; they are Gods servants, and that doth imply obedientiam servi, though not obedientiam servilem.
Beside, all the people of God have diverse relations, upon which their Obedience lies; they Are God's Servants, and that does imply obedientiam servi, though not obedientiam servilem.
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Againe, a Beleever may look to the reward, and yet have a spirit of love;
Again, a Believer may look to the reward, and yet have a Spirit of love;
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how much rather look to the command of God? A godly man may have amorem mercedis, though not amorem mercenarium. And, lastly, there is no godly man,
how much rather look to the command of God? A godly man may have amorem mercedis, though not amorem mercenarium. And, lastly, there is no godly man,
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but he hath in part some unwillingnesse to good things; and therefore needs the Law not onely to direct, but to exhort and goad forward:
but he hath in part Some unwillingness to good things; and Therefore needs the Law not only to Direct, but to exhort and goad forward:
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Even, as I said, the tamed horse needeth a spur, as well as the unbroken colt.
Even, as I said, the tamed horse needs a spur, as well as the unbroken colt.
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4. Though Christ hath obeyed the Law fully, yet that doth not exempt us from our obedience to it,
4. Though christ hath obeyed the Law Fully, yet that does not exempt us from our Obedience to it,
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for other ends then he did it. for other ends then he did it.
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And, I think, that if the Antinomian did fully inform himselfe in this thing, there were an agreement:
And, I think, that if the Antinomian did Fully inform himself in this thing, there were an agreement:
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for, we all ought to be zealous against those Pharisaicall and Popish practices of setting up any thing in us,
for, we all ought to be zealous against those Pharisaical and Popish practices of setting up any thing in us,
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though wrought by the grace of God, as the matter of our justification. But herein they do not distinguish, or well argue:
though wrought by the grace of God, as the matter of our justification. But herein they do not distinguish, or well argue:
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The works of the Law do not justifie, therefore they are needlesse, or not requisite: for (say they) if Christ hath fully obeyed the righteousnesse of the Law, and that is made ours;
The works of the Law do not justify, Therefore they Are needless, or not requisite: for (say they) if christ hath Fully obeyed the righteousness of the Law, and that is made ours;
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therefore it is not what ours is, but what Christs is.
Therefore it is not what ours is, but what Christ is.
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And I have heard some doubt, whether the maintaining of Christs active obedience imputed to us, doth not necessarily imply Antinomianisme: but of that more hereafter;
And I have herd Some doubt, whither the maintaining of Christ active Obedience imputed to us, does not necessarily imply Antinomianism: but of that more hereafter;
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onely let them lay a parallel with Christs passive obedience.
only let them lay a parallel with Christ passive Obedience.
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He satisfied the curse and threatning of the Law, and thereby hath freed us from all punishment;
He satisfied the curse and threatening of the Law, and thereby hath freed us from all punishment;
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yet the Beleevers have afflictions for other ends: so doe we the works of Gods Law, for other ends then Christ did them.
yet the Believers have afflictions for other ends: so do we the works of God's Law, for other ends then christ did them.
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A fifth caution or limitation shall be this, to distinguish between a Beleever, and his personall acts:
A fifth caution or limitation shall be this, to distinguish between a Believer, and his personal acts:
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For, howsoever the Law doth not curse or condemne him, in regard of his state;
For, howsoever the Law does not curse or condemn him, in regard of his state;
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yet those particular sins he commits, it condemnes them, and they are guilty of Gods wrath,
yet those particular Sins he commits, it condemns them, and they Are guilty of God's wrath,
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though this guilt doth not redound upon the person:
though this guilt does not redound upon the person:
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Therefore it is a very wide comparison of one, that a man under grace hath no more to doe with the Law,
Therefore it is a very wide comparison of one, that a man under grace hath no more to do with the Law,
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then an English-man hath with the lawes of Spaine or Turkie:
then an Englishman hath with the laws of Spain or Turkey:
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For, howsoever every Beleever be in a state of grace, so that his person is justified;
For, howsoever every Believer be in a state of grace, so that his person is justified;
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yet, being but in part regenerated, so farre as his sinnes are committed, they are threatned and condemned in him, as well as in another:
yet, being but in part regenerated, so Far as his Sins Are committed, they Are threatened and condemned in him, as well as in Another:
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for there is a simple guilt of sin, and a guilt redundant upon the person.
for there is a simple guilt of since, and a guilt redundant upon the person.
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6. That the Law is not therefore to be decryed, because we have no power to keep the Law:
6. That the Law is not Therefore to be decried, Because we have no power to keep the Law:
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For, so we have no power to obey the Gospell.
For, so we have no power to obey the Gospel.
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It is an expression an Antinomian useth, The Law (saith he) speaketh to thee, if troubled for sin, Doe this, and live;
It is an expression an Antinomian uses, The Law (Says he) speaks to thee, if troubled for since, Do this, and live;
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Now this is, as if a Judge should bid a malefactor, If you will not be hanged, take all England, Now this is, as if a Judge should bid a Malefactor, If you will not be hanged, take all England,
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and carry it upon your shoulders into the West Indies.
and carry it upon your shoulders into the West Indies.
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What comfort were this? Now, doth not the Gospel, when it bids a man beleeve, speak as impossible a thing to a mans power? It's true, God doth not give such a measure of grace as is able to fulfill the Law,What Comfort were this? Now, does not the Gospel, when it bids a man believe, speak as impossible a thing to a men power? It's true, God does not give such a measure of grace as is able to fulfil the Law,
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but we have faith enough evangelically to justifie us. But that is extraneous to this matter in hand.
but we have faith enough evangelically to justify us. But that is extraneous to this matter in hand.
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It followes therefore, that the Law, taken most strictly, and the Gospel, differ in other considerations then in this.
It follows Therefore, that the Law, taken most strictly, and the Gospel, differ in other considerations then in this.
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7. They do not distinguish between that which is primarily and per se in the Law, and that which is occasionally.
7. They do not distinguish between that which is primarily and per se in the Law, and that which is occasionally.
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It cannot be denied, but the Decalogue requireth primarily a perfect holinesse, as all lawes require exactnesse;
It cannot be denied, but the Decalogue requires primarily a perfect holiness, as all laws require exactness;
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but yet it doth not exclude a Mediatour.
but yet it does not exclude a Mediator.
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The Law saith, Doe this and live; and it doth not say, None else shall doe this for thee, and then thou shalt live:
The Law Says, Do this and live; and it does not say, None Else shall do this for thee, and then thou shalt live:
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For, if so, then it had been injustice in God, to have given us a Christ.
For, if so, then it had been injustice in God, to have given us a christ.
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I therefore much wonder at one, who, in his book, speaks thus, The Law doth not onely deprive us of comfort,
I Therefore much wonder At one, who, in his book, speaks thus, The Law does not only deprive us of Comfort,
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but it will let no body else speak a word of comfort, because it is a rigid keeper: but it will let no body Else speak a word of Comfort, Because it is a rigid keeper:
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and he confirmeth it by that place, Galat. 3. 23. But how short this is, appeareth, 1. Because what the Apostle calleth the Law here, he called the Scripture in generall before. 2. He speaketh it generally of all under that forme of Moses his regiment,
and he confirmeth it by that place, Galatians 3. 23. But how short this is, appears, 1. Because what the Apostle calls the Law Here, he called the Scripture in general before. 2. He speaks it generally of all under that Form of Moses his regiment,
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so that the Fathers should have no comfort by that meanes. Use 1. Of instruction. How dangerous an errour it is, to deny the Law:
so that the Father's should have no Comfort by that means. Use 1. Of instruction. How dangerous an error it is, to deny the Law:
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for, is it good? and, may it be used well? then take we heed of rejecting it.
for, is it good? and, may it be used well? then take we heed of rejecting it.
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What? because it is not good for justification, is it in no sense else good? Is not gold good,
What? Because it is not good for justification, is it in no sense Else good? Is not gold good,
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because you cannot eat on it, and feed on it, as you do meat? Take the precept of the Gospel;
Because you cannot eat on it, and feed on it, as you do meat? Take the precept of the Gospel;
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yea, take the Gospel acts, as, To beleeve:
yea, take the Gospel acts, as, To believe:
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this, as it is a work, doth not justifie: (Therefore that opinion which makes NONLATINALPHABET credere, to justifie, may as well take in other acts of obedience) But,
this, as it is a work, does not justify: (Therefore that opinion which makes Believe, to justify, may as well take in other acts of Obedience) But,
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because faith, as it is a work, doth not justifie, doe you therefore reject beleeving? A man may abuse all the ordinances of the Gospel, as well as the Law.
Because faith, as it is a work, does not justify, do you Therefore reject believing? A man may abuse all the ordinances of the Gospel, as well as the Law.
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The man that thinks the very outward work of baptism, the very outward work of receiving a sacrament will justifie him, doth as much dishonour God,
The man that thinks the very outward work of Baptism, the very outward work of receiving a sacrament will justify him, does as much dishonour God,
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as a Jew, that thought circumcision, or the sacrifices did justifie him. You may quickly turn all the Gospel into the Law in that sense;
as a Jew, that Thought circumcision, or the Sacrifices did justify him. You may quickly turn all the Gospel into the Law in that sense;
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you may as well say, What need I pray? what need I repent? it cannot justifie me,
you may as well say, What need I pray? what need I Repent? it cannot justify me,
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as to deny the Law, because it cannot.
as to deny the Law, Because it cannot.
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Use. 2. How vaine a thing it is, to advance grace and Christ oppositely to the Law: Use. 2. How vain a thing it is, to advance grace and christ oppositely to the Law:
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nay, they that destroy one, destroy also the other.
nay, they that destroy one, destroy also the other.
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Who prizeth the city of refuge so much, as the malefactour that is pursued by guilt? Who desireth the brasen Serpent,
Who prizeth the City of refuge so much, as the Malefactor that is pursued by guilt? Who Desires the brazen Serpent,
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but he that is stung? If Christ be the end of the Law, how is he contrary to it? And,
but he that is stung? If christ be the end of the Law, how is he contrary to it? And,
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if Christ and the Law could be under the Old Testament, why not under the new? It is true, to use the Law otherwise then God hath appointed, it's no marvell if it hurt us, if it poyson us;
if christ and the Law could be under the Old Testament, why not under the new? It is true, to use the Law otherwise then God hath appointed, it's no marvel if it hurt us, if it poison us;
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as those that kept the Manna otherwise then they should, it turned to wormes.
as those that kept the Manna otherwise then they should, it turned to worms.
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But, if you use it so, as Christ is the dearer, and grace the more welcome to thee, then thou dost well.
But, if you use it so, as christ is the Dearer, and grace the more welcome to thee, then thou dost well.
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The Law bids thee love God withall thine heart and soule;
The Law bids thee love God withal thine heart and soul;
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doth not this bid thee goe to Christ? Hast thou any strength to doe it? And what thou dost, being enabled by grace, is that perfect? Vae etiam laudabili vitae ei, &c. said Austin, make therefore a right use of the Law,
does not this bid thee go to christ? Hast thou any strength to do it? And what thou dost, being enabled by grace, is that perfect? Vae etiam laudabili vitae ei, etc. said Austin, make Therefore a right use of the Law,
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and then thou wilt set up Christ and grace in thine heart, as well as in thy mouth.
and then thou wilt Set up christ and grace in thine heart, as well as in thy Mouth.
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Now thou holdst free-grace as an opinion, it may be; but then all within thee will acknowledge it.
Now thou holdest Free grace as an opinion, it may be; but then all within thee will acknowledge it.
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LECTURE II. 1 TIM. 1. 8, 9. Knowing the Law is good, if a man use it lawfully.
LECTURE II 1 TIM. 1. 8, 9. Knowing the Law is good, if a man use it lawfully.
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IN these words you have heard, 1. the position, [ The Law is good: ] 2. the supposition, If a man use it lawfully.
IN these words you have herd, 1. the position, [ The Law is good: ] 2. the supposition, If a man use it lawfully.
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Now, this know in the generall, that this is no more derogative to the Law, that it is such a bonum, quo aliquis malè uti potest, then God,
Now, this know in the general, that this is no more derogative to the Law, that it is such a bonum, quo aliquis malè uti potest, then God,
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or Christ, or the Gospel, or Free-grace are; for, all may turne this hony into gall:
or christ, or the Gospel, or Free grace Are; for, all may turn this honey into Gall:
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yea, an Antinomian may set up his preaching of grace, as a work more eminent, and so trust to that more then Christ.
yea, an Antinomian may Set up his preaching of grace, as a work more eminent, and so trust to that more then christ.
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I doe acknowledge that of Chrysostome to be very good, speaking of the love of God in Christ,
I do acknowledge that of Chrysostom to be very good, speaking of the love of God in christ,
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and raised up in admiration of it, Oh (saith hee) I am like a man digging in a deep spring:
and raised up in admiration of it, O (Says he) I am like a man digging in a deep spring:
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I stand here, and the water riseth up upon me; and I stand there, and still the water riseth upon me: I stand Here, and the water Riseth up upon me; and I stand there, and still the water Riseth upon me:
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So it is in the love of Christ and the Gospel, the poore broken heart may find unsearchable treasures there;
So it is in the love of christ and the Gospel, the poor broken heart may find unsearchable treasures there;
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but yet this must not be used to the prejudice of the Law neither.
but yet this must not be used to the prejudice of the Law neither.
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And take this, as a Prologue galeatus to all I shall say, That, because the Law may be used unlawfully, it is no more derogation, then to the Gospel:
And take this, as a Prologue galeatus to all I shall say, That, Because the Law may be used unlawfully, it is no more derogation, then to the Gospel:
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Wo be to the whole Land, for the abuse of the Gospel;
Woe be to the Whole Land, for the abuse of the Gospel;
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is it not the matter of death to many? I shall shew the generall waies of abusing the Law:
is it not the matter of death to many? I shall show the general ways of abusing the Law:
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1. That in the Text, when men turne it unto unfruitfull and unprofitable disputes: and this the Apostle doth here mainly intend Cui bono? must be the question made of any dispute about the Law:
1. That in the Text, when men turn it unto unfruitful and unprofitable disputes: and this the Apostle does Here mainly intend Cui Bono? must be the question made of any dispute about the Law:
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and therefore, if I should, in this exercise I have undertaken, handle any frivolous or unprofitable disputes, this were to use the Law unlawfully;
and Therefore, if I should, in this exercise I have undertaken, handle any frivolous or unprofitable disputes, this were to use the Law unlawfully;
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and therefore let Ministers take heed that be not true of them, which one dreamed about the Schoolmen, that he thought them all like a man eating an hard stone, when pure manchet was by.
and Therefore let Ministers take heed that be not true of them, which one dreamed about the Schoolmen, that he Thought them all like a man eating an hard stone, when pure manchet was by.
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Besides, he preacheth the Law unprofitably, not onely that darkeneth it with obscure questions, but that doth not teach Christ by it:
Beside, he Preacheth the Law unprofitably, not only that darkeneth it with Obscure questions, but that does not teach christ by it:
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and I see not but that Ministers may be humbled, that they have pressed religious duties,
and I see not but that Ministers may be humbled, that they have pressed religious duties,
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but not so as to set up Christ; and hereby people have been content with duties and sacraments, though no Christ in them.
but not so as to Set up christ; and hereby people have been content with duties and Sacraments, though no christ in them.
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But, as all the vessels were to be of pure gold in the Temple, so ought all our duties to be of pure and meere Christ for acceptation.
But, as all the vessels were to be of pure gold in the Temple, so ought all our duties to be of pure and mere christ for acceptation.
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2. When men look to carnall and worldly respects, in the handling of it. This is also to use the Law unlawfully.
2. When men look to carnal and worldly respects, in the handling of it. This is also to use the Law unlawfully.
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And thus the Priests and the Jewes did, as thereby to make a living, and to have temporall blessings:
And thus the Priests and the Jews did, as thereby to make a living, and to have temporal blessings:
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And it is no wonder that the Law may be used so, seeing the doctrine of Christ is so abused.
And it is no wonder that the Law may be used so, seeing the Doctrine of christ is so abused.
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There are, as Nazianzen saith well, NONLATINALPHABET, and NONLATINALPHABET, Christmerchants, and Christ-hucksters, that hope, as Judas did, for carnall ends by Christ;
There Are, as Nazianzen Says well,, and, christ merchants, and christ hucksters, that hope, as Judas did, for carnal ends by christ;
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Therefore so we are to handle Law and Gospel, not as thereby to make parties, or to get applause;
Therefore so we Are to handle Law and Gospel, not as thereby to make parties, or to get applause;
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but of a godly love and zeale to truth.
but of a godly love and zeal to truth.
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It was an honest complaint of a Popish writer, Wee (saith hee) handle the Scripture (tantùm ut nos pascat,
It was an honest complaint of a Popish writer, we (Says he) handle the Scripture (tantùm ut nos pascat,
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& vestiat) that we might onely live, and be cloathed by it.
& vestiat) that we might only live, and be clothed by it.
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And how doe we all fall short of Paul, as, Acts 20. where hee was preaching night and day with great affections,
And how do we all fallen short of Paul, as, Acts 20. where he was preaching night and day with great affections,
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and desired no mans gold or silver? how well might Chrysostome call him, Angelus torrestris, &, Cor Pauli est cor Christi?
and desired no men gold or silver? how well might Chrysostom call him, Angelus torrestris, &, Cor Pauli est cor Christ?
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3. When men would quite overthrow it, or deny it. Thus the Marcionites and Manichees of old, and others of late, though upon other grounds.
3. When men would quite overthrow it, or deny it. Thus the Marcionites and manichees of old, and Others of late, though upon other grounds.
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Now the ground of their errour, are the many places of Scripture that seem to deny the Law;
Now the ground of their error, Are the many places of Scripture that seem to deny the Law;
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and, I doe acknowledge, it is hard to get the true sense of those places without diligence:
and, I do acknowledge, it is hard to get the true sense of those places without diligence:
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and therefore Austin said well (as to that purpose, if I mistake not) They are not so much the simple,
and Therefore Austin said well (as to that purpose, if I mistake not) They Are not so much the simple,
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as the negligent, that are deceived herein: as the negligent, that Are deceived herein:
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and, as Chrysostome saith, A friend that is acquainted with his friend, will get out the meaning of a letter or phrase, which another could not that is a stranger:
and, as Chrysostom Says, A friend that is acquainted with his friend, will get out the meaning of a Letter or phrase, which Another could not that is a stranger:
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so it is here in the Scripture.
so it is Here in the Scripture.
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Now, two things let such consider: 1. That as there are places that seem to overthrow it,
Now, two things let such Consider: 1. That as there Are places that seem to overthrow it,
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so there are also many places that do confirme it;
so there Are also many places that do confirm it;
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yea, the Apostle makes objections against himselfe, as if he did disanull it, and then answers with an absit, as if it were an horrid thing to doe so. 2. That they must take the Apostle in the particular sense he intends it.
yea, the Apostle makes objections against himself, as if he did disannul it, and then answers with an absit, as if it were an horrid thing to do so. 2. That they must take the Apostle in the particular sense he intends it.
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It is a good rule, Quaelibet res eâ capienda est parte, quâ capi debet: You doe not take a sword by the edge, but the handle;
It is a good Rule, Quaelibet Rest eâ capienda est parte, quâ Capi debet: You do not take a sword by the edge, but the handle;
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nor a vessell by the body, but the eare:
nor a vessel by the body, but the ear:
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and so this doctrine of the Law, not in every part, but where the Apostle would have you take it.
and so this Doctrine of the Law, not in every part, but where the Apostle would have you take it.
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4. When they doe ill interpret it. And herein all Popish Authors are in an high degree to be reproved;
4. When they do ill interpret it. And herein all Popish Authors Are in an high degree to be reproved;
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for, they limit exceedingly the spirituall meaning thereof, even as the Pharisees understood it only of externall acts:
for, they limit exceedingly the spiritual meaning thereof, even as the Pharisees understood it only of external acts:
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and therefore our Saviour, Matthew 5. did not make new commands or counsells there (as Popish Expositors dreame) but did throw away all that earth, which the Philistims had tumbled into that spring.
and Therefore our Saviour, Matthew 5. did not make new commands or Counsels there (as Popish Expositors dream) but did throw away all that earth, which the philistines had tumbled into that spring.
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And this was so generall a mistake, that it was a great while ere Paul did understand the strictnesse of it.
And this was so general a mistake, that it was a great while ere Paul did understand the strictness of it.
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This discovers a world of sin in a man, which he was ignorant of before.
This discovers a world of since in a man, which he was ignorant of before.
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The Papists, they also use it unlawfully in that corrupt glosse, as if it might be kept so farre forth as it's obligatory.
The Papists, they also use it unlawfully in that corrupt gloss, as if it might be kept so Far forth as it's obligatory.
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In a great part of it, they make it commonitory, and not obligatory;
In a great part of it, they make it commonitory, and not obligatory;
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and the power of man they make to be the rule of his duty, whereas it is plaine by Scripture, that that measure of grace, which God giveth any man upon earth, is not answerable to the duty commanded there.
and the power of man they make to be the Rule of his duty, whereas it is plain by Scripture, that that measure of grace, which God gives any man upon earth, is not answerable to the duty commanded there.
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It is true, Hierome said, It was blasphemy to say, God commanded any thing impossible: but in this sense impossible absolutely, so that man could never have fulfilled it.
It is true, Jerome said, It was blasphemy to say, God commanded any thing impossible: but in this sense impossible absolutely, so that man could never have fulfilled it.
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5. When they doe oppose it to Christ.
5. When they do oppose it to christ.
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And this was the Jewes fundamentall errour, and under this notion doth the Apostle argue against it in his Epistles to the Romans and Galatians. And, howsoever they would have compounded Christ and the Law together,
And this was the Jews fundamental error, and under this notion does the Apostle argue against it in his Epistles to the Romans and Galatians. And, howsoever they would have compounded christ and the Law together,
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yet this composition was to make opposition. There can be no more two Suns in the firmament, then two things to justifie:
yet this composition was to make opposition. There can be no more two Suns in the firmament, then two things to justify:
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Therefore the reconciliation of the Law and Christ cannot be, in matter of justification, by way of mixture;
Therefore the reconciliation of the Law and christ cannot be, in matter of justification, by Way of mixture;
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but yet one is antecedaneous and subordinate to the other, and is no more to be opposed,
but yet one is antecedaneous and subordinate to the other, and is no more to be opposed,
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then the end to the meanes.
then the end to the means.
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Nor is it any wonder that the Law, through errour, may be opposed to Christ, seeing that Christ may be opposed to Christ;
Nor is it any wonder that the Law, through error, may be opposed to christ, seeing that christ may be opposed to christ;
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as, in Popery, Christ sanctifying is opposed to Christ justifying: for, when we charge them with derogating from Christ, in holding our graces doe justifie;
as, in Popery, christ sanctifying is opposed to christ justifying: for, when we charge them with derogating from christ, in holding our graces do justify;
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Nay (say they) we set him up more then you: for, we hold, He doth make us holy, That this holinesse doth justifie.
Nay (say they) we Set him up more then you: for, we hold, He does make us holy, That this holiness does justify.
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Thus, you see, Christ in his works is opposed to Christ in his justifying.
Thus, you see, christ in his works is opposed to christ in his justifying.
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And here, by the way, you may see, that that onely is the best way of advancing Christ or grace, which is in a Scripture way,
And Here, by the Way, you may see, that that only is the best Way of advancing christ or grace, which is in a Scripture Way,
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and not what is possible for us to think, as the Papists doe. 6. When they look for justification by it:
and not what is possible for us to think, as the Papists doe. 6. When they look for justification by it:
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and this is a dangerous and desperate errour;
and this is a dangerous and desperate error;
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this is that which reigneth in Popery, this is that inbred canker-worme, that eateth in the hearts of all naturally.
this is that which Reigneth in Popery, this is that inbred cankerworm, that Eateth in the hearts of all naturally.
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They know not a Gospel-righteousnesse, and for this end they reade the Law, they heare it preached onely, that they may be selfe-saviours:
They know not a Gospel righteousness, and for this end they read the Law, they hear it preached only, that they may be selfe-saviours:
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And, certainly, for this two-fold end, I may think, God suffers this Antinomian errour to grow;
And, Certainly, for this twofold end, I may think, God suffers this Antinomian error to grow;
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first, That Ministers may humble themselves, they have not set forth Christ and grace in all the glory of it.
First, That Ministers may humble themselves, they have not Set forth christ and grace in all the glory of it.
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If Bernard said, he did not love to reade Tully, because he could not reade the Name of Christ there;
If Bernard said, he did not love to read Tully, Because he could not read the Name of christ there;
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how much rather may we say, that in many Sermons, in many a mans ministery, the drift and end of all his preaching is not, that Christ may be advanced.
how much rather may we say, that in many Sermons, in many a men Ministry, the drift and end of all his preaching is not, that christ may be advanced.
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And in Christians, in Protestants, it is a farre greater sin then in Papists:
And in Christians, in Protestants, it is a Far greater since then in Papists:
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for, it is well observed by Peter Martyr, that the Apostle doth deale more mildly in the Epistle to the Romans, then in the Epistle to the Galatians; and the reason is,
for, it is well observed by Peter Martyr, that the Apostle does deal more mildly in the Epistle to the Roman, then in the Epistle to the Galatians; and the reason is,
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because the Galatians were at first well instructed in the matter of justification, but afterwards did mixe other things with Christ, therefore he thunders against them.
Because the Galatians were At First well instructed in the matter of justification, but afterwards did mix other things with christ, Therefore he Thunders against them.
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I desire to know nothing, saith Paul, 1 Corinth. 2. but Jesus Christ, and him crucified. I desire to know nothing, Says Paul, 1 Corinth. 2. but jesus christ, and him Crucified.
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And secondly, another end may be, to have these truths beaten out more: As, The deity of Christ, because of the Arrians;
And secondly, Another end may be, to have these truths beaten out more: As, The deity of christ, Because of the Arians;
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and, Grace in predestination and conversion, by the Pelagians: so, The grace of justification, because not onely of Papists, but Antinomians.
and, Grace in predestination and conversion, by the Pelagians: so, The grace of justification, Because not only of Papists, but Antinomians.
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And, certainly, these things were much pressed by Luther at first, as appeares in his Epistle to the Galatians: but, perceiving how this good doctrine was abused, he speaks in his Commentary on Genesis (which was one of his last workes) much against Antinomists:
And, Certainly, these things were much pressed by Luther At First, as appears in his Epistle to the Galatians: but, perceiving how this good Doctrine was abused, he speaks in his Commentary on Genesis (which was one of his last works) much against Antinomists:
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But yet, because generally people are fallen into a formality of truthes, it's good to set up Christ.
But yet, Because generally people Are fallen into a formality of truths, it's good to Set up christ.
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And the poyson of this opinion will be seen in these things: 1. It overthroweth the nature of grace.
And the poison of this opinion will be seen in these things: 1. It Overthroweth the nature of grace.
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And this holdeth against the workes of the Gospel, as well as those of the Law.
And this holds against the works of the Gospel, as well as those of the Law.
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Take notice of this, that justification by workes doth not onely exclude the workes of the Law,
Take notice of this, that justification by works does not only exclude the works of the Law,
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but all workes of the Gospel, yea and the workes of grace also. Hence you see, the opposition is of works, and of grace.
but all works of the Gospel, yea and the works of grace also. Hence you see, the opposition is of works, and of grace.
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Here the Apostle makes an immediate opposition, whereas the Papist would say, Paul hath a non sequitur; for, datur tertium, workes of and by grace.
Here the Apostle makes an immediate opposition, whereas the Papist would say, Paul hath a non sequitur; for, datur Tertium, works of and by grace.
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But workes doe therefore oppose grace, because the frequent acception of it in the Scripture is for the favour of God without us, not any thing in us.
But works do Therefore oppose grace, Because the frequent acception of it in the Scripture is for the favour of God without us, not any thing in us.
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I will not deny but that the word [ grace ] is used for the effects of it, inherent holinesse wrought in us,
I will not deny but that the word [ grace ] is used for the effects of it, inherent holiness wrought in us,
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as in that place, Grow in grace and knowledge; but yet commonly grace is used for the favour of God.
as in that place, Grow in grace and knowledge; but yet commonly grace is used for the favour of God.
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And the ignorance of the use of the word in Scripture, makes them so extoll inherent holinesse,
And the ignorance of the use of the word in Scripture, makes them so extol inherent holiness,
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as if that were the grace which should save us.
as if that were the grace which should save us.
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As (saith the Papist) a bird cannot fly without wings, the fish swimme without scales, the Sculler without his oare cannot get to the haven:
As (Says the Papist) a bird cannot fly without wings, the Fish swim without scales, the Sculler without his oar cannot get to the Haven:
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so, without this grace, wee cannot fly into heaven, and that as the meritorius cause.
so, without this grace, we cannot fly into heaven, and that as the Meritorious cause.
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But this is ignorance of the word [ grace, ] and so the troubles and unbeliefe of the godly heart,
But this is ignorance of the word [ grace, ] and so the Troubles and unbelief of the godly heart,
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because it is not so holy as it would be, cometh from the mistake of the word [ grace. ] I shall anticipate my selfe in another subject,
Because it is not so holy as it would be, comes from the mistake of the word [ grace. ] I shall anticipate my self in Another Subject,
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if I should tell you how comprehensive this word is, implying no merit or causality on our part for acceptance, but the cleane contrary;
if I should tell you how comprehensive this word is, implying no merit or causality on our part for acceptance, but the clean contrary;
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and therefore, for God to deale with us in grace, is more then in love: for Adam, if he had continued righteous, he had been partaker of life;
and Therefore, for God to deal with us in grace, is more then in love: for Adam, if he had continued righteous, he had been partaker of life;
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this had been the gift of God, but not by the grace of God, as it is strictly taken;
this had been the gift of God, but not by the grace of God, as it is strictly taken;
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for Adam was not in a contrary condition to life.
for Adam was not in a contrary condition to life.
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I will not trouble you with Pareus his apprehension, that thinketh Adams righteousnesse could not be called grace,
I will not trouble you with Pareus his apprehension, that Thinketh Adams righteousness could not be called grace,
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therefore reproveth Bellarmine for his title, De gratia primi hominis: neither will hee acknowledge those habits of holinesse in Christ to be called grace, because there was not a contrary disposition in his nature to it, as it is in ours.
Therefore Reproveth Bellarmine for his title, De Gratia Primi hominis: neither will he acknowledge those habits of holiness in christ to be called grace, Because there was not a contrary disposition in his nature to it, as it is in ours.
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And this also Cameron presseth, that, besides the indebitum which grace implyeth in every subject, there is also a demeritum of the contrary.
And this also Cameron Presseth, that, beside the indebitum which grace Implies in every Subject, there is also a demeritum of the contrary.
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Thus then justification is of grace, because thy holinesse doth not onely not deserve this, but the cleane contrary.
Thus then justification is of grace, Because thy holiness does not only not deserve this, but the clean contrary.
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Now what a cordiall may this be to the broken heart, exercised with its sinnes? How may the sicke say, There I finde health? the poore say, There I finde riches? And as for the Papists, who say they set up grace, and they acknowledge grace;
Now what a cordial may this be to the broken heart, exercised with its Sins? How may the sick say, There I find health? the poor say, There I find riches? And as for the Papists, who say they Set up grace, and they acknowledge grace;
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yet first it must be set downe in what sense wee take grace. It is not every man that talketh of grace, doth therefore set up Scripture-grace.
yet First it must be Set down in what sense we take grace. It is not every man that talketh of grace, does Therefore Set up Scripture grace.
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Who knoweth not that the Pelagians set up grace? They determined, that whosoever did not acknowledge grace necessary to every good act all the day long, let him be an anathema:
Who Knoweth not that the Pelagians Set up grace? They determined, that whosoever did not acknowledge grace necessary to every good act all the day long, let him be an anathema:
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and this faire colour did deceive the Easterne Churches, that they did acquit him: But Austine and others observed, that hee did gratiae vocabulo uti ad frangendam invidiam;
and this fair colour did deceive the Eastern Churches, that they did acquit him: But Augustine and Others observed, that he did Gratiae Vocabulo uti ad frangendam invidiam;
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even as the Papists doe at this time:
even as the Papists do At this time:
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therefore if they say, Thy patience is grace, Thy hope is grace, and therefore by grace thou art saved;
Therefore if they say, Thy patience is grace, Thy hope is grace, and Therefore by grace thou art saved;
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say, This is not the Gospel-grace, the Scripture-grace, by which sinnes are pardoned, and wee saved.
say, This is not the Gospel-grace, the Scripture grace, by which Sins Are pardoned, and we saved.
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2. It opposeth Christ in his fulnesse: It makes an halfe-Christ. Thus the false Apostles made Christ void, and fell off from him.
2. It Opposeth christ in his fullness: It makes an halfe-Christ. Thus the false Apostles made christ void, and fell off from him.
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Neither will this serve, to say that the Apostle speakes of the ceremoniall law:
Neither will this serve, to say that the Apostle speaks of the ceremonial law:
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for (as wee told you) though the differences about the Jewish ceremonies, were the occasion of those differences in the primitive times,
for (as we told you) though the differences about the Jewish ceremonies, were the occasion of those differences in the primitive times,
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yet the Apostle goeth from the hypothesis to the thesis, even to all workes whatsoever, and therefore excludes Abrahams and Davids workes from justification.
yet the Apostle Goes from the hypothesis to the thesis, even to all works whatsoever, and Therefore excludes Abrahams and Davids works from justification.
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Now Christ would be no Christ if workes were our righteousnesse;
Now christ would be no christ if works were our righteousness;
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because the righteousnesse by the faith of Christ is opposed to Pauls owne righteousnesse, and this is called the righteousnesse of God: Yea, this is said to be made righteousnesse unto us, and hee is called the Lord our righteousnesse; and howsoever Bellarmine would understand these phrases causally,
Because the righteousness by the faith of christ is opposed to Paul's own righteousness, and this is called the righteousness of God: Yea, this is said to be made righteousness unto us, and he is called the Lord our righteousness; and howsoever Bellarmine would understand these phrases causally,
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as when God is called the Lord our salvation; yet wee shall shew you it cannot be so,
as when God is called the Lord our salvation; yet we shall show you it cannot be so,
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therefore if thy workes justifie thee, what needs a Christ? Can thy graces be a Christ?
Therefore if thy works justify thee, what needs a christ? Can thy graces be a christ?
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3. It destroyeth the true doctrine of Justification.
3. It Destroyeth the true Doctrine of Justification.
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I shall not lanch into this Ocean at this time, only consider how the Scripture speaks of it,
I shall not launch into this Ocean At this time, only Consider how the Scripture speaks of it,
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as not infusing what is perfect, but forgiving what is imperfect; as in David, Blessed is the man to whom the Lord imputeth no sinne.
as not infusing what is perfect, but forgiving what is imperfect; as in David, Blessed is the man to whom the Lord imputeth no sin.
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I shall not at this time dispute whether there be two parts of Justification, one positive, in respect of the terme to which, called Imputation of Christs righteousnesse; the other negative, in respect of the terme from which, Not accounting sin. This later I onely presse:
I shall not At this time dispute whither there be two parts of Justification, one positive, in respect of the term to which, called Imputation of Christ righteousness; the other negative, in respect of the term from which, Not accounting since. This later I only press:
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Therefore, What is it to be justified? Not to have holinesse accepted of us, but our sins remitted:
Therefore, What is it to be justified? Not to have holiness accepted of us, but our Sins remitted:
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Justitia nostra, est indulgentia tua, Domine. Justitia nostra, est Indulgence tua, Domine.
fw-la fw-la, fw-la fw-la fw-la, fw-la.
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Now, what a comfortable plea is this for an humbled soul, O Lord, it is not the question, what good I have,
Now, what a comfortable plea is this for an humbled soul, Oh Lord, it is not the question, what good I have,
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but what evill thou wilt forget:
but what evil thou wilt forget:
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It is not to finde righteous workes in me, but to passe by the unrighteousnesse in me? What can satisfie thy soul,
It is not to find righteous works in me, but to pass by the unrighteousness in me? What can satisfy thy soul,
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if this will not do? Is not this (as I told you) with Chrysostome, to stand upon a spring rising higher and higher?
if this will not do? Is not this (as I told you) with Chrysostom, to stand upon a spring rising higher and higher?
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4. It quite overthroweth justifying faith: for when Christ and grace is overthrowne, this also must fall to the ground.
4. It quite Overthroweth justifying faith: for when christ and grace is overthrown, this also must fallen to the ground.
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There are these three maine concurrent causes to our justification:
There Are these three main concurrent Causes to our justification:
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The grace of God as the efficient, Christ as the meritorious, and faith as the instrumentall;The grace of God as the efficient, christ as the meritorious, and faith as the instrumental;
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and although one of these causes be more excellent then the other (the efficient then the instrumentall) yet all are equally necessary to that effect of justification.
and although one of these Causes be more excellent then the other (the efficient then the instrumental) yet all Are equally necessary to that Effect of justification.
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That faith doth instrumentally justifie, I here take it for granted.
That faith does instrumentally justify, I Here take it for granted.
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As for the Antinomian, who holdeth it before faith, and thinketh the argument from Infants will plainly prove it, I shall shew the contrary in its due time:
As for the Antinomian, who holds it before faith, and Thinketh the argument from Infants will plainly prove it, I shall show the contrary in its due time:
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onely this is enough, that an instrumentall particle is attributed to it, By faith in his bloud, and, By faith in his Name, and, justified By faith. It is true, it's never said NONLATINALPHABET, for faith, as if there were dignity or merit in it; but NONLATINALPHABET.
only this is enough, that an instrumental particle is attributed to it, By faith in his blood, and, By faith in his Name, and, justified By faith. It is true, it's never said, for faith, as if there were dignity or merit in it; but.
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Now to set up workes is to oppose faith, as the Apostle argueth:
Now to Set up works is to oppose faith, as the Apostle argue:
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therefore faith, as it is a worke, is to be opposed to it selfe, as its an instrument justifying.
Therefore faith, as it is a work, is to be opposed to it self, as its an Instrument justifying.
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5. It quite discourageth a broken-hearted sinner, taking away peace with God, the effect of justification, and glorying in tribulations.
5. It quite Discourageth a brokenhearted sinner, taking away peace with God, the Effect of justification, and glorying in tribulations.
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If you consider Chapt. 5. of Rom. you will find, that peace onely comes this way,
If you Consider Chapter 5. of Rom. you will find, that peace only comes this Way,
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yea and to glory in tribulations; for, ver. 1. being justified by faith, we have peace with God.
yea and to glory in tribulations; for, ver. 1. being justified by faith, we have peace with God.
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Alas, what patience, what repentance, what paines and religious duties can procure thee peace with God? Can that which would damne, save? Can that which would work woe in thee, comfort thee? Vae etiam laudabili vitae erit, saith Austin, as you heard;
Alas, what patience, what Repentance, what pains and religious duties can procure thee peace with God? Can that which would damn, save? Can that which would work woe in thee, Comfort thee? Vae etiam laudabili vitae erit, Says Austin, as you herd;
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Woe to the most worthy life that is, if it should be judged strictly by God.
Woe to the most worthy life that is, if it should be judged strictly by God.
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And then mark the object of this peace, Peace with God. Take a Pharisee, take a morall or a formall man, he may have a great deale of peace,
And then mark the Object of this peace, Peace with God. Take a Pharisee, take a moral or a formal man, he may have a great deal of peace,
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because of his duties and good heart; yet, this is not a peace with God:
Because of his duties and good heart; yet, this is not a peace with God:
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so also for glorying in tribulations, how can this be? If all a mans glory were for himselfe, would not every affliction rather break him, saying, This is the fruit of my sin?
so also for glorying in tribulations, how can this be? If all a men glory were for himself, would not every affliction rather break him, saying, This is the fruit of my since?
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6. It brings men into themselves. And this is very dangerous:
6. It brings men into themselves. And this is very dangerous:
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A man may not onely exclude Christ from his soule by grosse sins, but by selfe-confidences; A man may not only exclude christ from his soul by gross Sins, but by selfe-confidences;
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You are they which justifie your selves. And so the Jewes, they would not submit to their owne righteousnesse;You Are they which justify your selves. And so the Jews, they would not submit to their own righteousness;
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see how afraid Paul is to be found in his owne righteousnesse.
see how afraid Paul is to be found in his own righteousness.
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Beza puts an emphasis upon this word Found, implying, that justice, and the Law, and so the wrath of God is pursuing and seeking after man:Beza puts an emphasis upon this word Found, implying, that Justice, and the Law, and so the wrath of God is pursuing and seeking After man:
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Where is that man that offends God, and transgresseth his Law? Where is that man that doth not pray,
Where is that man that offends God, and Transgresseth his Law? Where is that man that does not pray,
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or heare as he should doe? Now (saith Paul) I would not be found in mine owne righteousnesse.
or hear as he should do? Now (Says Paul) I would not be found in mine own righteousness.
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And this made Luther say, Take heed, not onely of thy sins, but also of thy good duties.
And this made Luther say, Take heed, not only of thy Sins, but also of thy good duties.
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Now, if this were all the wine that the Antinomian would drink in Christs cellar,
Now, if this were all the wine that the Antinomian would drink in Christ cellar,
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if this were all the hony that he would have in Christs hive, none would contradict it:
if this were all the honey that he would have in Christ hive, none would contradict it:
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but we shall shew you the dangerous inferences they make from hence, turning that which would be a rod, into a serpent.
but we shall show you the dangerous inferences they make from hence, turning that which would be a rod, into a serpent.
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7. It overthroweth the doctrine of imputation, and reckoning righteousnesse to us: which is spoken of Rom. 4. and in other places.
7. It Overthroweth the Doctrine of imputation, and reckoning righteousness to us: which is spoken of Rom. 4. and in other places.
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I know how this point is vexed divers waies; but this is enough for us:
I know how this point is vexed diverse ways; but this is enough for us:
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If righteousnesse were in us, and properly ours, what need a righteousnesse be reckoned and imputed to us? The Papist maketh imputative, and putative, and imaginary all one.
If righteousness were in us, and properly ours, what need a righteousness be reckoned and imputed to us? The Papist makes imputative, and putative, and imaginary all one.
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Who can say, A lame man (say they) goeth right, because he hath other mens shooes? Who can say, A deformed Thersites is a faire Absalom, because of borrowed beauty? But these are easily refuted by Scripture,
Who can say, A lame man (say they) Goes right, Because he hath other men's shoes? Who can say, A deformed Thersites is a fair Absalom, Because of borrowed beauty? But these Are Easily refuted by Scripture,
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and we shall shew you Christs righteousnesse is as really ours, as if it were inherent.
and we shall show you Christ righteousness is as really ours, as if it were inherent.
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They differ not in reality, but in the manner of being ours. Now, here the Antinomian and Papist agree in the inferences they make from this doctrine;
They differ not in reality, but in the manner of being ours. Now, Here the Antinomian and Papist agree in the inferences they make from this Doctrine;
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If Christs righteousnesse be ours, then there is no sin in us seen by God, then we are as righteous as Christ, argueth the Antinomian:
If Christ righteousness be ours, then there is no since in us seen by God, then we Are as righteous as christ, argue the Antinomian:
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and this absurdity the Papists would put on us. 8. It keeps a man in a slavish servile way in all his duties:
and this absurdity the Papists would put on us. 8. It keeps a man in a slavish servile Way in all his duties:
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For, how must that man be needs tossed up and downe, which hath no other ground of peace,
For, how must that man be needs tossed up and down, which hath no other ground of peace,
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then the works of grace? How is the humble heart soon made proud? how is the heavenly heart soon become earthly? Now, you may see the Scripture speaking much against doubting and feares;
then the works of grace? How is the humble heart soon made proud? how is the heavenly heart soon become earthly? Now, you may see the Scripture speaking much against doubting and fears;
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and, James 1. it is made the canker-worme, that devoureth all our duties: Therefore the Scripture doth name some words that doe oppose this Evangelicall temper of sons;
and, James 1. it is made the cankerworm, that devoureth all our duties: Therefore the Scripture does name Some words that do oppose this Evangelical temper of Sons;
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as, Be not afraid, but beleeve;
as, Be not afraid, but believe;
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so, Why doubted ye? the word signifieth to be in bivio, that a man cannot tell which waies to take to, NONLATINALPHABET, to be carried up and downe, as meteors in the aire.
so, Why doubted you? the word signifies to be in Bivio, that a man cannot tell which ways to take to,, to be carried up and down, as meteors in the air.
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Now, how can a man be bold by any thing that is his? By faith we have confidence and boldnesse:
Now, how can a man be bold by any thing that is his? By faith we have confidence and boldness:
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faith is confidence, and faith works confidence; but faith, whose object is Christ, not any thing of ours:
faith is confidence, and faith works confidence; but faith, whose Object is christ, not any thing of ours:
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it's made the first word also we can speak, when we are made sons, to cry, Abba, Father.
it's made the First word also we can speak, when we Are made Sons, to cry, Abba, Father.
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9. A man may as lawfully joyne Saints or Angels in his mediation with Christ, as graces.
9. A man may as lawfully join Saints or Angels in his mediation with christ, as graces.
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Why is that doctrine of making Angels and Saints mediators and intercessors so odious, but because it joyneth Christ and others together in that great work? Dost not thou the like,
Why is that Doctrine of making Angels and Saints mediators and intercessors so odious, but Because it Joineth christ and Others together in that great work? Dost not thou the like,
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when thou joynest thy love and grace with Christs obedience? The Papist saith, Let such and such an holy Saint save me;
when thou joinest thy love and grace with Christ Obedience? The Papist Says, Let such and such an holy Saint save me;
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and thou sayest, Let my holy love, let my holy repentance save me.
and thou Sayest, Let my holy love, let my holy Repentance save me.
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What advantage then hast thou, if thou criest downe Saints, and then makest thy selfe one in a Popish way? Could therefore thy graces speak, they would say as the Angell to John that would worship him, Worship thou God, worship thou Christ, put thy trust in Christ;
What advantage then hast thou, if thou Christ down Saints, and then Makest thy self one in a Popish Way? Could Therefore thy graces speak, they would say as the Angel to John that would worship him, Worship thou God, worship thou christ, put thy trust in christ;
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he hath onely borne our sins, so as to take them away: and therefore, as grosse Idolatry makes the works of God a god;
he hath only born our Sins, so as to take them away: and Therefore, as gross Idolatry makes the works of God a god;
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so doth more subtle Idolatry make the workes of Christ, a Christ. 10. It overthroweth the grace of hope.
so does more subtle Idolatry make the works of christ, a christ. 10. It Overthroweth the grace of hope.
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When faith is destroyed, then also hope is. This grace of hope is the great support of a Christian:
When faith is destroyed, then also hope is. This grace of hope is the great support of a Christian:
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now, if it be placed in Christ, and the promises, it is as firme as faith;
now, if it be placed in christ, and the promises, it is as firm as faith;
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therefore saith the Apostle of hope, Rom. 5. It makes not ashamed: but, if it were an hope in our selves,
Therefore Says the Apostle of hope, Rom. 5. It makes not ashamed: but, if it were an hope in our selves,
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how often should wee be confounded? That is good of Austine, Noli sperare de te, sed de Deo tuo;
how often should we be confounded? That is good of Augustine, Noli sperare de te, sed de God tuo;
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nam si speras de te, anima tua conturbatur ad te, quia nondum invenit unde sit secura de te. nam si Speras de te, anima tua conturbatur ad te, quia Nondum invenit unde sit Secure de te.
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It's an ignorant distinction among Papists, that they may have a certainty of hope, but not of faith in matters of salvation:
It's an ignorant distinction among Papists, that they may have a certainty of hope, but not of faith in matters of salvation:
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whereas they have both the like certainty, and differ onely thus:
whereas they have both the like certainty, and differ only thus:
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faith doth for the present receive the things promised, and hope keeps up the heart against all difficulties, till it come to enjoy them.
faith does for the present receive the things promised, and hope keeps up the heart against all difficulties, till it come to enjoy them.
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Now, to have such an hope as the Papists define, partim è gratia Dei, and partim à meritis nostris proveniens, must needs be destructive.
Now, to have such an hope as the Papists define, Partim è Gratia Dei, and Partim à Meritis nostris proveniens, must needs be destructive.
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11. It taketh away the glory due to God in this great work of Justification.
11. It Takes away the glory due to God in this great work of Justification.
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If you have not meat or drink but by God, shall you have pardon of sin without him? Abraham beleeved, and gave God glory: If you have not meat or drink but by God, shall you have pardon of since without him? Abraham believed, and gave God glory:
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We are apt to account beleeving no glory to God;
We Are apt to account believing no glory to God;
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but could wee mortifie our corruptions more and more, could wee exhaust and spend our selves,
but could we mortify our corruptions more and more, could we exhaust and spend our selves,
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yet this is no more to give glory to God, then when we beleeve.
yet this is no more to give glory to God, then when we believe.
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Now, it is good to possesse Christians with this principle, To beleeve in Christ, is to give glory to Christ:
Now, it is good to possess Christians with this principle, To believe in christ, is to give glory to christ:
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we naturally would think, to go far on pilgrimages, to macerate our bodies, were likelier waies for our salvation;
we naturally would think, to go Far on Pilgrimages, to macerate our bodies, were likelier ways for our salvation;
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but this would be mans glory more then Gods glory: Therefore how did that wretched Monk, dying blasphemously, say, Redde mihi aternam vitam, quam debes.
but this would be men glory more then God's glory: Therefore how did that wretched Monk, dying blasphemously, say, Red mihi aternam vitam, quam Debes.
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12. It maketh sin, and the first Adam more and greater for condemnation, then Christ for salvation. Now the Apostle, Rom. 5. makes the opposition,
12. It makes since, and the First Adam more and greater for condemnation, then christ for salvation. Now the Apostle, Rom. 5. makes the opposition,
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and sheweth, that the gift is far above the transgression:
and shows, that the gift is Far above the Transgression:
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Therefore take thy sins in all the aggravations of them, there is not more in them to damne, then in Christ to save.
Therefore take thy Sins in all the aggravations of them, there is not more in them to damn, then in christ to save.
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Why should sin be an heavie sin, a great sin, and Christ not also a wonderfull saving Christ? When we say, The guilt of sin is infinite, that is, only infinite objectivè; but now Christs merits and obedience are infinite meritoriè: they have from the dignity of the person an infinite worth in them;
Why should since be an heavy since, a great since, and christ not also a wonderful Saving christ? When we say, The guilt of since is infinite, that is, only infinite objectivè; but now Christ merits and Obedience Are infinite meritoriè: they have from the dignity of the person an infinite worth in them;
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and therefore, as sin is exceeding sinfull, so let Christ be an exceeding Christ, and grace exceeding grace.
and Therefore, as since is exceeding sinful, so let christ be an exceeding christ, and grace exceeding grace.
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13. It overthroweth the true doctrine of sanctification: which declareth it to be inchoate, and imperfect;
13. It Overthroweth the true Doctrine of sanctification: which Declareth it to be inchoate, and imperfect;
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that our faith hath much unbeliefe in it, our best gold much drosse, our wine much water.
that our faith hath much unbelief in it, our best gold much dross, our wine much water.
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It is true, both the Papists and the Antinomian agree in this errour, that because sin is covered,
It is true, both the Papists and the Antinomian agree in this error, that Because since is covered,
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therefore there can be no sin seen in the godly; that the soul in this life is without spot and wrinckle:
Therefore there can be no since seen in the godly; that the soul in this life is without spot and wrinkle:
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but they doe it upon different grounds; whereas Paul, Rom. 7. doth abundantly destroy that principle.
but they do it upon different grounds; whereas Paul, Rom. 7. does abundantly destroy that principle.
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How blasphemous is that direction of the Papists to men dying, who are to pray thus:
How blasphemous is that direction of the Papists to men dying, who Are to pray thus:
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Conjunge (Domine) obsequium meum cum omnibus qua Christus passus est pro me? And how absurd is that doctrine, Si bona opera sunt magis bona, quàm mala opera mala, fortiùs merentur vitam aternam? Conjunge (Domine) obsequium meum cum omnibus qua Christus passus est Pro me? And how absurd is that Doctrine, Si Bona opera sunt magis Bona, quàm mala opera mala, fortiùs merentur vitam aternam?
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14. It taketh away the true doctrine of the Law, as if that were possible to be kept: For, works could not justifie us,
14. It Takes away the true Doctrine of the Law, as if that were possible to be kept: For, works could not justify us,
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unlesse they were answerable to that righteousnesse which God commands; but Rom. 3. that which was impossible for the Law, Christ hath fulfilled in us.
unless they were answerable to that righteousness which God commands; but Rom. 3. that which was impossible for the Law, christ hath fulfilled in us.
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15. It overthroweth the consideration of a man, while he is justified: For, they look upon him as godly, but the Scripture as ungodly;
15. It Overthroweth the consideration of a man, while he is justified: For, they look upon him as godly, but the Scripture as ungodly;
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Rom. 4. who justifieth the ungodly. Some by [ ungodly, ] meane any prophane man, whereas it is rather one that is not perfectly godly;Rom. 4. who Justifieth the ungodly. some by [ ungodly, ] mean any profane man, whereas it is rather one that is not perfectly godly;
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for Abraham is here made the ungodly person: I know, it is explained otherwise; but, certainly this is most genuine. Use 1. Of Instruction.
for Abraham is Here made the ungodly person: I know, it is explained otherwise; but, Certainly this is most genuine. Use 1. Of Instruction.
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How uncharitably and falsly many men charge it generally upon our godly Ministers, that they are nothing but Justitiaries,
How uncharitably and falsely many men charge it generally upon our godly Ministers, that they Are nothing but Justiciaries,
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and Legall Preachers? For, do not all sound and godly Ministers hold forth this Christ, this righteousnesse, this way of justification? Do not all our Protestant authours maintain this truth,
and Legal Preachers? For, do not all found and godly Ministers hold forth this christ, this righteousness, this Way of justification? Do not all our Protestant Authors maintain this truth,
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as that which discerneth us from Heathens, Jewes, Papists, and others in the world? May not these things be heard in our Sermons daily?
as that which discerneth us from heathens, Jews, Papists, and Others in the world? May not these things be herd in our Sermons daily?
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Ʋse 2. It is not every kind of denying the Law, and setting up of Christ and Grace, is presently Antinomianisme.Ʋse 2. It is not every kind of denying the Law, and setting up of christ and Grace, is presently Antinomianism.
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Luther, writing upon Genesis, handling that sin of Adam, in eating of the forbidden fruit, speaketh of a Fanatique, as hee calls him, that denied Adam could sinne,Luther, writing upon Genesis, handling that since of Adam, in eating of the forbidden fruit, speaks of a Fanatic, as he calls him, that denied Adam could sin,
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because the Law is not given to the righteous.
Because the Law is not given to the righteous.
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Now, saith Bellarmine, this is an argument satis aptè deductum ex principiis Lutheranorum, because they deny the Law to a righteous man.
Now, Says Bellarmine, this is an argument satis aptè deductum ex principiis Lutherans, Because they deny the Law to a righteous man.
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Here you see he chargeth Antinomianisme upon Luther; but of these things more hereafter. Ʋse 3. To take heed of using the Law for our justification. It's an unwarranted way; you cannot find comfort there:
Here you see he charges Antinomianism upon Luther; but of these things more hereafter. Ʋse 3. To take heed of using the Law for our justification. It's an unwarranted Way; you cannot find Comfort there:
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Therefore let Christ be made the matter of your righteousnesse and comfort more then he hath been.
Therefore let christ be made the matter of your righteousness and Comfort more then he hath been.
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You know, the posts that were not sprinckled with bloud, were sure to be destroyed; and so are all those persons and duties, that have not Christ upon them.
You know, the posts that were not sprinkled with blood, were sure to be destroyed; and so Are all those Persons and duties, that have not christ upon them.
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Christ is the propitiation, and the Hebrew word NONLATINALPHABET, used for covering, and propitiating of sinne, is Genes. 6. used of the pitch or plaister, whereby the wood of the Arke was so fastened, that no water could get in:
christ is the propitiation, and the Hebrew word, used for covering, and propitiating of sin, is Genesis. 6. used of the pitch or plaster, whereby the wood of the Ark was so fastened, that no water could get in:
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and it doth well resemble the atonement made by Christ, whereby we are so covered, that the waters of Gods wrath cannot enter upon us.
and it does well resemble the atonement made by christ, whereby we Are so covered, that the waters of God's wrath cannot enter upon us.
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And doe not thinke, to beleeve in Christ, a contemptible and unlikely way; for, it is not, because of the dignity of faith, but by Christ.
And do not think, to believe in christ, a contemptible and unlikely Way; for, it is not, Because of the dignity of faith, but by christ.
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You see the hyssop (or whatsoever it was) which did sprinkle the bloud, was a contemptible herb,
You see the hyssop (or whatsoever it was) which did sprinkle the blood, was a contemptible herb,
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yet the instrument of much deliverance.
yet the Instrument of much deliverance.
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LECTURE III. 1 TIM. 1. 8, 9. Knowing the Law is good, if a man use it lawfully.
LECTURE III. 1 TIM. 1. 8, 9. Knowing the Law is good, if a man use it lawfully.
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IT is my intent, after the cleare proofe of Justification by the grace of God,
IT is my intent, After the clear proof of Justification by the grace of God,
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and not of workes, to shew how corrupt the Antinomian is in his inferences hence from;
and not of works, to show how corrupt the Antinomian is in his inferences hence from;
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and, this being done, I shall shew you the necessity of holy and good workes notwithstanding.
and, this being done, I shall show you the necessity of holy and good works notwithstanding.
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But before I come to handle some of their dangerous errours in this point, let me premise something, As,
But before I come to handle Some of their dangerous errors in this point, let me premise something, As,
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1. How cautelous and wary the Ministers of God ought to be in this matter, so to set forth grace,
1. How cautelous and wary the Ministers of God ought to be in this matter, so to Set forth grace,
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as not to give just exception to the popish caviller; and so to defend holy works, as not to give the Antinomian cause of insultation. as not to give just exception to the popish caviller; and so to defend holy works, as not to give the Antinomian cause of insultation.
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While our Protestant authors were diligent in digging out that precious gold of justification by free-grace, out of the mine of the Scripture;
While our Protestant Authors were diligent in digging out that precious gold of justification by Free grace, out of the mine of the Scripture;
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see what Canons the Councell of Trent made against them, as Antinomian: Can. 19. If any man shall say, Decem praecepta nihil ad Christianos pertinere, anathema sit.
see what Canonas the Council of Trent made against them, as Antinomian: Can. 19. If any man shall say, Decem praecepta nihil ad Christians pertinere, anathema fit.
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Againe, Can. 20. Si quis dixerit hominem justificatum non teneri ad observantiam mandatorum, sed tantùm ad credendum, anathema sit.
Again, Can. 20. Si quis dixerit hominem justificatum non teneri ad observantiam mandatorum, sed tantùm ad credendum, anathema fit.
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Againe, Can. 21. Si quis dixerit Christum Jesum datum fuisse hominibus ut redemptorem cui fidant, non autem ut legislatorem cui obediant, anathema sit.
Again, Can. 21. Si quis dixerit Christ Jesus datum Fuisse hominibus ut redemptorem cui fidant, non autem ut legislatorem cui obediant, anathema fit.
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You may gather by these their Canons, that wee hold such opinions as, indeed, the Antinomian doth:
You may gather by these their Canonas, that we hold such opinions as, indeed, the Antinomian does:
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but our Writers answer, Here they grossely mistake us; and, if this were all the controversie, we should quickly agree.
but our Writers answer, Here they grossly mistake us; and, if this were all the controversy, we should quickly agree.
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It is no wonder then if it be so hard to preach free-grace, and not provoke the Papist;
It is no wonder then if it be so hard to preach Free grace, and not provoke the Papist;
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or, on the otherside, to preach good workes of the Law, and not offend the Antinomian.
or, on the otherside, to preach good works of the Law, and not offend the Antinomian.
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2. There have been dangerous assertions about good works, even by those that were no Antinomians, out of a great zeale for the grace of God against Papists. These indeed,
2. There have been dangerous assertions about good works, even by those that were not Antinomians, out of a great zeal for the grace of God against Papists. These indeed,
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for ought I can learne, did no waies joyne with the Antinomians; but in this point there is too much affinity.
for ought I can Learn, did no ways join with the Antinomians; but in this point there is too much affinity.
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There were rigid Lutherans called Flactans, who as they did goe too far, at least in their expressions, about originall corruption (for there are those that doe excuse them;) so also they went too high against good workes:
There were rigid Lutherans called Flactans, who as they did go too Far, At least in their expressions, about original corruption (for there Are those that do excuse them;) so also they went too high against good works:
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Therefore instead of that position, maintained by the orthodox, Bona opera sunt necessaria ad salutem; they held, Bona opera sunt perniciosa ad salutem.
Therefore instead of that position, maintained by the orthodox, Bona opera sunt necessaria ad salutem; they held, Bona opera sunt perniciosa ad salutem.
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The occasion of this division was the book called, The Interim, which Charles the Emperour would have brought into the Germane Churches.
The occasion of this division was the book called, The Interim, which Charles the Emperor would have brought into the Germane Churches.
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In that booke was this passage, Good works are necessary to salvation:
In that book was this passage, Good works Are necessary to salvation:
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to which Melancthon and others assented (not understanding a necessity of merit, or efficiency, but of presence;) but Flacius Illyricus and his followers would not, taking many high expressions out of Luther (even as the Antinomians doe) for their ground.
to which Melanchthon and Others assented (not understanding a necessity of merit, or efficiency, but of presence;) but Flacius Illyricus and his followers would not, taking many high expressions out of Luther (even as the Antinomians do) for their ground.
p-acp r-crq np1 cc n2-jn vvd (xx vvg dt n1 pp-f n1, cc n1, p-acp pp-f n1;) p-acp npg1 np1 cc po31 n2 vmd xx, vvg d j n2 av pp-f np1 (av c-acp dt njp2 vdb) p-acp po32 n1.
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Hence also Zanchy, because in his writings he had such passages as these, No man growen up can be saved,
Hence also Zanchy, Because in his writings he had such passages as these, No man grown up can be saved,
av av j, c-acp p-acp po31 n2-vvg pns31 vhd d n2 c-acp d, dx n1 vvn a-acp vmb vbi vvn,
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unlesse he give himself to good works, and walke in them. unless he give himself to good works, and walk in them.
cs pns31 vvb px31 p-acp j n2, cc vvi p-acp pno32.
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One Hinckellman, a Lutheran, doth endeavour, by a troope of nine Arguments, to tread down this assertion of Zanchy, which he calls Calviniana NONLATINALPHABET, as a most manifest error.
One hinckellman, a Lutheran, does endeavour, by a troop of nine Arguments, to tread down this assertion of Zanchy, which he calls calviniana, as a most manifest error.
crd np1, dt njp, vdz vvi, p-acp dt n1 pp-f crd n2, pc-acp vvi a-acp d n1 pp-f j, r-crq pns31 vvz np1, c-acp dt av-ds j n1.
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Now, if all this were spoken to take men off from that generall secret sin of putting confidence in the good works we do, it were more tolerable:
Now, if all this were spoken to take men off from that general secret since of putting confidence in the good works we do, it were more tolerable:
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in which sense we applaud that of Luther, Cave non tantùm ab operibus malis, sed etiam à bonis;
in which sense we applaud that of Luther, Cave non tantùm ab operibus malis, sed etiam à bonis;
p-acp r-crq n1 pns12 vvb d pp-f np1, n1 fw-fr fw-la fw-la fw-la fw-la, fw-la fw-la fw-fr fw-la;
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and that of another man, who said, hee got more good by his sins, then his graces:
and that of Another man, who said, he god more good by his Sins, then his graces:
cc d pp-f j-jn n1, r-crq vvd, pns31 vvn av-dc j p-acp po31 n2, cs po31 n2:
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But these speeches must be soundly understood.
But these Speeches must be soundly understood.
p-acp d n2 vmb vbi av-j vvn.
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We also love that of Austine, Omnia mandata tua facta deputantur, quando quicquid non fit, ignoscitur.
We also love that of Augustine, Omnia Commandments tua facta deputantur, quando quicquid non fit, ignoscitur.
pns12 av vvb d pp-f np1, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-fr j, fw-la.
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3. That if the incommodious, yea and erroneous passages in Antinomian Authors, were used for some reasons hereafter to be mentioned, it were the more tolerable:
3. That if the incommodious, yea and erroneous passages in Antinomian Authors, were used for Some Reasons hereafter to be mentioned, it were the more tolerable:
crd cst cs dt j, uh cc j n2 p-acp jp n2, vbdr vvn p-acp d n2 av pc-acp vbi vvn, pn31 vbdr dt av-dc j:
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but that seemes not to be. There is more poyson then can be concocted in them.
but that seems not to be. There is more poison then can be concocted in them.
p-acp cst vvz xx pc-acp vbi. pc-acp vbz dc n1 cs vmb vbi vvn p-acp pno32.
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But if this were their ground of many unsavory assertions among them, meerly their want of clear judgement to expresse themselves,
But if this were their ground of many unsavoury assertions among them, merely their want of clear judgement to express themselves,
p-acp cs d vbdr po32 n1 pp-f d j n2 p-acp pno32, av-j po32 n1 pp-f j n1 pc-acp vvi px32,
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so that they thinke more orthodoxly then they write; then they might be excused, as being in a logomachy:
so that they think more orthodoxly then they write; then they might be excused, as being in a logomachy:
av cst pns32 vvb av-dc av-j cs pns32 vvb; av pns32 vmd vbi vvn, c-acp vbg p-acp dt n1:
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but with this proviso, as Austine said of them that used the word fatum in a good sense, Mentem teneant, sed linguam corrigant.
but with this proviso, as Augustine said of them that used the word fatum in a good sense, Mentem teneant, sed Linguam corrigant.
cc-acp p-acp d n1, p-acp np1 vvd pp-f pno32 cst vvd dt n1 fw-la p-acp dt j n1, fw-la fw-la, fw-la fw-la fw-la.
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Now, that there may be injudiciousnesse in them, as a cause in part of some of their erroneous passages, will appeare in that they frequently speake contradictions.
Now, that there may be injudiciousness in them, as a cause in part of Some of their erroneous passages, will appear in that they frequently speak contradictions.
av, cst a-acp vmb vbi n1 p-acp pno32, c-acp dt n1 p-acp n1 pp-f d pp-f po32 j n2, vmb vvi p-acp cst pns32 av-j vvi n2.
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This is a passage often, but very dangerous, that, Let a man be a wicked man,
This is a passage often, but very dangerous, that, Let a man be a wicked man,
d vbz dt n1 av, cc-acp av j, cst, vvb dt n1 vbb dt j n1,
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even as high as enmity it selfe can make a man, yet while he is thus wicked,
even as high as enmity it self can make a man, yet while he is thus wicked,
av c-acp j c-acp n1 pn31 n1 vmb vvi dt n1, av cs pns31 vbz av j,
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and while he is no better, his sins are pardoned, and he justified. and while he is no better, his Sins Are pardoned, and he justified.
cc cs pns31 vbz dx jc, po31 n2 vbr vvn, cc pns31 vvd.
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Yet now in other passages, Though a man be never so wicked, yet if hee come to Christ,
Yet now in other passages, Though a man be never so wicked, yet if he come to christ,
av av p-acp j-jn n2, cs dt n1 vbi av-x av j, av cs pns31 vvb p-acp np1,
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if he will take Christ, his sinnes are pardoned: if he will take christ, his Sins Are pardoned:
cs pns31 vmb vvi np1, po31 n2 vbr vvn:
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now what a contradiction is here, To be wicked, and, while he is wicked, and, while he is no better, and yet to take Christ, unlesse they hold that, to take Christ, or, to come to him, be no good thing at all? But happely more of their contradictions hereafter.
now what a contradiction is Here, To be wicked, and, while he is wicked, and, while he is no better, and yet to take christ, unless they hold that, to take christ, or, to come to him, be no good thing At all? But happily more of their contradictions hereafter.
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Their injudiciousnesse and weaknesse doth also appeare, that when they have laid downe such a truth as every godly Author hath, they have so many words about it,
Their injudiciousness and weakness does also appear, that when they have laid down such a truth as every godly Author hath, they have so many words about it,
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and doe so commend it, as if they had found a Philosophers Stone, or a Phoenix;
and do so commend it, as if they had found a Philosophers Stone, or a Phoenix;
cc vdb av vvi pn31, c-acp cs pns32 vhd vvn dt ng1 n1, cc dt n1;
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as if the Reader should presently cry out and say, Behold a greater then Solomon is here:
as if the Reader should presently cry out and say, Behold a greater then Solomon is Here:
c-acp cs dt n1 vmd av-j vvi av cc vvi, vvb dt jc cs np1 vbz av:
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and yet it is but that which every Writer almost hath.
and yet it is but that which every Writer almost hath.
cc av pn31 vbz p-acp d r-crq d n1 av vhz.
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Againe, their injudiciousnesse doth appeare, in that they minde onely the promissory part of the Scripture,
Again, their injudiciousness does appear, in that they mind only the promissory part of the Scripture,
av, po32 n1 vdz vvi, p-acp d pns32 n1 av-j dt j n1 pp-f dt n1,
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and doe stand very little upon the mandatory part. and do stand very little upon the mandatory part.
cc vdb vvi av av-j p-acp dt j n1.
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There are five or six places, such as, Christ came to save that which was lost, and, Hee hath laid on him the iniquities of us all, &c. these are over and over againe:
There Are five or six places, such as, christ Come to save that which was lost, and, He hath laid on him the iniquities of us all, etc. these Are over and over again:
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But you shall seldome or never have these places urged, Make your calling and election sure.
But you shall seldom or never have these places urged, Make your calling and election sure.
cc-acp pn22 vmb av cc av-x vhi d n2 vvn, vvb po22 n-vvg cc n1 j.
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Worke out your salvation with feare and trembling; whereas all Scripture is given for our use.Work out your salvation with Fear and trembling; whereas all Scripture is given for our use.
n1 av po22 n1 p-acp n1 cc j-vvg; cs d n1 vbz vvn p-acp po12 n1.
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Therefore, 1. If weaknesse were all the ground of this controversie, the danger were not so great. Or, 2dly. If the end and aime they had, were onely to put men off from glorying in themselves, to deny the concurrence of workes to the act of justification.
Therefore, 1. If weakness were all the ground of this controversy, the danger were not so great. Or, 2dly. If the end and aim they had, were only to put men off from glorying in themselves, to deny the concurrence of works to the act of justification.
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If their desire were that men should not (as Michal) put an image in Davids roome,
If their desire were that men should not (as Michal) put an image in Davids room,
cs po32 n1 vbdr d n2 vmd xx (c-acp np1) vvb dt n1 p-acp npg1 n1,
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so neither that Christians should put their workes in Christs stead, thus far it might be excusable:
so neither that Christians should put their works in Christ stead, thus Far it might be excusable:
av av-d cst np1 vmd vvi po32 n2 p-acp npg1 n1, av av-j pn31 vmd vbi j:
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but then their books, and their aimes cannot be reconciled. Or, If, 3dly. their maine drift was onely to shew that good works follow a justified person, and that they doe not antecede; here would be no opposition:
but then their books, and their aims cannot be reconciled. Or, If, 3dly. their main drift was only to show that good works follow a justified person, and that they do not antecede; Here would be no opposition:
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but they deny the presence of them in time. Or, 4. If the question were about preparatory workes to justification and conversion;
but they deny the presence of them in time. Or, 4. If the question were about preparatory works to justification and conversion;
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though (for my part) I think there are such, with those limitations that hereafter may be given to them:
though (for my part) I think there Are such, with those limitations that hereafter may be given to them:
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this also were not so hainous.
this also were not so heinous.
d av vbdr xx av j.
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Or fifthly, If the dispute were onely upon the space of time between a profane mans profanenesse,
Or fifthly, If the dispute were only upon the Molle of time between a profane men profaneness,
cc ord, cs dt n1 vbdr av-j p-acp dt n1 pp-f n1 p-acp dt j ng1 n1,
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and his justification, or the quantity of his sorrow; these things were of another debate.and his justification, or the quantity of his sorrow; these things were of Another debate.
cc po31 n1, cc dt n1 pp-f po31 n1; d n2 vbdr pp-f j-jn n1.
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I doe acknowledge, that the Christian Religion was matter of offence to the Heathens, in that they taught,
I do acknowledge, that the Christian Religion was matter of offence to the heathens, in that they taught,
pns11 vdb vvi, cst dt njp n1 vbds n1 pp-f n1 p-acp dt n2-jn, p-acp cst pns32 vvd,
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Though a man had never been so wicked, yet, if he did receive Christ, he should be pardoned;
Though a man had never been so wicked, yet, if he did receive christ, he should be pardoned;
cs dt n1 vhd av-x vbn av j, av, cs pns31 vdd vvi np1, pns31 vmd vbi vvn;
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and how soon this may be done, it is as God pleaseth: but there is an alteration of the mans nature at that time also;
and how soon this may be done, it is as God Pleases: but there is an alteration of the men nature At that time also;
cc c-crq av d vmb vbi vdn, pn31 vbz p-acp np1 vvz: cc-acp pc-acp vbz dt n1 pp-f dt ng1 n1 p-acp d n1 av;
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and Chrysostome, indeed, hath such a passage upon that Scripture, The righteous shall live by faith, Rom. 1. by faith onely a man hath remission of sins;
and Chrysostom, indeed, hath such a passage upon that Scripture, The righteous shall live by faith, Rom. 1. by faith only a man hath remission of Sins;
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Now (saith he) this is a Paradox to humane reason, that hee who was an adulterer, a murderer, should presently be accounted righteous,
Now (Says he) this is a Paradox to humane reason, that he who was an adulterer, a murderer, should presently be accounted righteous,
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if he doe beleeve in Christ: but this differs from the Antinomian assertion, as much as heaven from hell.
if he do believe in christ: but this differs from the Antinomian assertion, as much as heaven from hell.
cs pns31 vdb vvi p-acp np1: cc-acp d vvz p-acp dt jp n1, c-acp d c-acp n1 p-acp n1.
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So it's related in Ecclesiasticall history of Constantine the Great, that when hee had killed many of his kindred,
So it's related in Ecclesiastical history of Constantine the Great, that when he had killed many of his kindred,
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yea and was counselled also to murder his owne son, repenting of these hainous crimes, ask't S•pater the Philosopher, who succeeded Plotinus in teaching him,
yea and was counseled also to murder his own son, repenting of these heinous crimes, asked S•pater the Philosopher, who succeeded Plotinus in teaching him,
uh cc vbds vvn av pc-acp vvi po31 d n1, vvg pp-f d j n2, vvd np1 dt n1, r-crq vvd np1 p-acp vvg pno31,
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Whether there could be any expiation for those sins? The Philosopher said, No:
Whither there could be any expiation for those Sins? The Philosopher said, No:
cs pc-acp vmd vbi d n1 p-acp d n2? dt n1 vvd, uh-dx:
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afterwards he asked the Christian Bishops, and they said, I, if he would beleeve in Christ.
afterwards he asked the Christian Bishops, and they said, I, if he would believe in christ.
av pns31 vvd dt njp n2, cc pns32 vvd, pns11, cs pns31 vmd vvi p-acp np1.
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This was feigned, to make our Religion odious.
This was feigned, to make our Religion odious.
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Or sixthly, If it were to shew, that there cannot be assurance before justification, or that to relye upon Christ for pardon, it is not necessary I should know whether I have truly repented, or no.
Or sixthly, If it were to show, that there cannot be assurance before justification, or that to rely upon christ for pardon, it is not necessary I should know whither I have truly repented, or no.
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This were also of another nature. Therefore let us see what prejudiciall inferences they gather from this doctrine of Justification.
This were also of Another nature. Therefore let us see what prejudicial inferences they gather from this Doctrine of Justification.
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I know, the proper place of handling this will come, when we speak of that point;
I know, the proper place of handling this will come, when we speak of that point;
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but yet, to give some antidote against their errours, I will name some few: as, 1. Denying them to be a way to heaven.
but yet, to give Some antidote against their errors, I will name Some few: as, 1. Denying them to be a Way to heaven.
cc-acp av, pc-acp vvi d n1 p-acp po32 n2, pns11 vmb vvi d d: c-acp, crd vvg pno32 pc-acp vbi dt n1 p-acp n1.
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Thus one expresly (Sect. 4. on Christ being a way, pag. 68.) It is a received conceit among many persons, that our obedience is a way to heaven;
Thus one expressly (Sect. 4. on christ being a Way, page. 68.) It is a received conceit among many Persons, that our Obedience is a Way to heaven;
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though it be not causa, yet it's via ad regnuns: Now this he labours to confute.
though it be not causa, yet it's via ad regnuns: Now this he labours to confute.
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As for the speech it selfe, Divines have it out of Bernard, where, among other encomium 's of good works, calling them spei quaedam seminaria, charitatis incentiva, occultae praedestinationis indicia, futurae felicitatis praesagia, he addeth this, via regni, non causa regnandi.
As for the speech it self, Divines have it out of Bernard, where, among other encomium is of good works, calling them Spei quaedam seminaria, charitatis incentiva, Occultae praedestinationis indicia, futurae felicitatis praesagia, he adds this, via Regni, non causa regnandi.
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Now it's true, that they are not a way in that sense that Christ is called a Way, no more then the spirituall life of a Christian is life in that sense Christ stileth himself Life;
Now it's true, that they Are not a Way in that sense that christ is called a Way, no more then the spiritual life of a Christian is life in that sense christ styleth himself Life;
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for, here he understands it of himself, as the causall and meritorious way:
for, Here he understands it of himself, as the causal and meritorious Way:
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Therefore there are articles added to every one, NONLATINALPHABET ▪ and that which followeth makes it cleare, No man can come to the Father, but by me.
Therefore there Are Articles added to every one, ▪ and that which follows makes it clear, No man can come to the Father, but by me.
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Object. Oh, but say they, our works are our businesse and imployment, not our way.Object. O, but say they, our works Are our business and employment, not our Way.
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Sol. I answer, when we call them a way, it's a metaphor, and such a metaphor, that the Scripture doth often delight in:Sol. I answer, when we call them a Way, it's a metaphor, and such a metaphor, that the Scripture does often delight in:
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Thus the waies of God are said to be perfect, Deut. 32. that is, the works of the Lord;
Thus the ways of God Are said to be perfect, Deuteronomy 32. that is, the works of the Lord;
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and thus, when it's applyed to men, it signifieth any religion, doctrine, manners, actions, or course of life, 2 Pet. 2. 2, 15, 21. Thus Mat. 7. 17. Strait is the way that leadeth to life:
and thus, when it's applied to men, it signifies any Religion, Doctrine, manners, actions, or course of life, 2 Pet. 2. 2, 15, 21. Thus Mathew 7. 17. Strait is the Way that leads to life:
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What is this, but the work of grace and godlinesse? for, as for that exposition of the same authour, to understand it of Christ,
What is this, but the work of grace and godliness? for, as for that exposition of the same author, to understand it of christ,
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as if he were strait, because men doe account him so, and therefore would adde works to him, this is to compell Scripture to goe two miles with us, that would not goe one;
as if he were strait, Because men do account him so, and Therefore would add works to him, this is to compel Scripture to go two miles with us, that would not go one;
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and then, by the opposition, not wickednesse, but the Divell himselfe would be the broad way:
and then, by the opposition, not wickedness, but the devil himself would be the broad Way:
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So that good works are both our way, and imployment also. 2. Denying the presence of them in the person justified.
So that good works Are both our Way, and employment also. 2. Denying the presence of them in the person justified.
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And truly, this is so dangerous, that I know not how charity can excuse it: It is such a naevus, that ubera charitatis cannot tegere, cover it.
And truly, this is so dangerous, that I know not how charity can excuse it: It is such a naevus, that ubera charitatis cannot Tegere, cover it.
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For, thus saith the Authour expresly, speaking of that of Paul, Therefore we conclude, a man is justified without the deeds of the Law:
For, thus Says the Author expressly, speaking of that of Paul, Therefore we conclude, a man is justified without the Deeds of the Law:
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Here (saith he) the Apostle doth not onely exclude workes from having any power operative to concurre in the laying iniquities upon Christ,
Here (Says he) the Apostle does not only exclude works from having any power operative to concur in the laying iniquities upon christ,
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but excludes all manner of workes men can doe, to be present and existent in persons, when God doth justifie them. but excludes all manner of works men can do, to be present and existent in Persons, when God does justify them.
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And he instanceth of a generall pardon for theeves and traitors: New (saith he) one may take the pardon as well as another.
And he Instanceth of a general pardon for thieves and Traitors: New (Says he) one may take the pardon as well as Another.
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And so speaking upon that place, [ He hath received gifts for men, even for the rebellious, ] he concludes, that therefore though a man doe rebell actually from time to time, and doe practise this rebellion;
And so speaking upon that place, [ He hath received Gifts for men, even for the rebellious, ] he concludes, that Therefore though a man do rebel actually from time to time, and do practise this rebellion;
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yet, though this person doe thus, the hatefullnesse thereof is laid upon Christ: Is not this such a doctrine that must needes please an ungodly heart?
yet, though this person do thus, the hatefullnesse thereof is laid upon christ: Is not this such a Doctrine that must needs please an ungodly heart?
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3. In the denying of gaining any thing by them, even any peace of heart, or losing it by them.
3. In the denying of gaining any thing by them, even any peace of heart, or losing it by them.
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Now this goeth contrary to Scripture.
Now this Goes contrary to Scripture.
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Thus page 139. (the Antinomian saith) The businesse we are to doe is this, that though there be sinnes committed,
Thus page 139. (the Antinomian Says) The business we Are to do is this, that though there be Sins committed,
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yet there is no peace broken, because the breach of peace is satisfied in Christ; there is a reparation of the damage before the damage it selfe be committed. yet there is no peace broken, Because the breach of peace is satisfied in christ; there is a reparation of the damage before the damage it self be committed.
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And againe, page 241. If God come to reckon with beleevers for sinne, either he must aske something of them, or not;
And again, page 241. If God come to reckon with believers for sin, either he must ask something of them, or not;
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If not, why are they troubled? If so, then God cannot bring a new reckoning. If not, why Are they troubled? If so, then God cannot bring a new reckoning.
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And in other places, If a man look to get any thing by his graces, hee will have nothing but knocks.
And in other places, If a man look to get any thing by his graces, he will have nothing but knocks.
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To answer these, it is true, if a man should look by any repentance or grace to have heaven and pardon,
To answer these, it is true, if a man should look by any Repentance or grace to have heaven and pardon,
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as a cause or merit, this were to be ignorant of the imperfection of all our graces,
as a cause or merit, this were to be ignorant of the imperfection of all our graces,
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and the glorious greatnesse of those mercies:
and the glorious greatness of those Mercies:
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What proportion hath our faith, or godly sorrow with the everlasting favour and good pleasure of God? But first, the Scripture useth severe and sharp threatnings even unto the godly, where they neglect to repent,
What proportion hath our faith, or godly sorrow with the everlasting favour and good pleasure of God? But First, the Scripture uses severe and sharp threatenings even unto the godly, where they neglect to Repent,
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or goe on in sin, Rom. 8. 13. If yee live after the flesh, you shall die:
or go on in since, Rom. 8. 13. If ye live After the Flesh, you shall die:
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especially consider that place, Hebr. 12. two last verses;
especially Consider that place, Hebrew 12. two last Verses;
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the Apostle alludeth to that place, Deut. 4. and he saith, Our God (as well as the God of the Jewes, who appeared in terrour) is a consuming fire: Now then,
the Apostle alludeth to that place, Deuteronomy 4. and he Says, Our God (as well as the God of the Jews, who appeared in terror) is a consuming fire: Now then,
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if the Scripture threatens thus to men living in sin, if they doe not, they may finde comfort. 2dly.
if the Scripture threatens thus to men living in since, if they do not, they may find Comfort. 2dly.
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Our holy duties, they have a promise of pardon, and eternall life, though not because of their worth, yet to their presence:
Our holy duties, they have a promise of pardon, and Eternal life, though not Because of their worth, yet to their presence:
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and therefore may the godly rejoyce when they finde them in themselves.
and Therefore may the godly rejoice when they find them in themselves.
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Lastly, their ground is still upon that false bottome, Because our sins are laid upon Christ.
Lastly, their ground is still upon that false bottom, Because our Sins Are laid upon christ.
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What then? they may be laid upon us in other respects, to heale us, to know how bitter a thing it is to sinne against God.
What then? they may be laid upon us in other respects, to heal us, to know how bitter a thing it is to sin against God.
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God doth here, as Joseph with his brethren;
God does Here, as Joseph with his brothers;
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he caused them to be bound, and to be put in goales, as if now they were to smart for their former impiety.
he caused them to be bound, and to be put in goals, as if now they were to smart for their former impiety.
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4. In denying them to be signes and testimonies of grace, or Christ dwelling in us. And here, indeed, one would wonder to see how laborious an Author is to prove, that no inherent graces can be signes: 4. In denying them to be Signs and testimonies of grace, or christ Dwelling in us. And Here, indeed, one would wonder to see how laborious an Author is to prove, that no inherent graces can be Signs:
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and he selects three instances, Of universality of obedience, Of sincerity, and love to the brethren;
and he selects three instances, Of universality of Obedience, Of sincerity, and love to the brothers;
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concluding, that there are two evidences onely; one revealing, which is the Spirit of God immediatly;
concluding, that there Are two evidences only; one revealing, which is the Spirit of God immediately;
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the other receiving, and that is faith.
the other receiving, and that is faith.
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Now, in answering of this, wee may shew briefly how many weak props this discourse leaneth upon:
Now, in answering of this, we may show briefly how many weak props this discourse leaneth upon:
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1. In confounding the instrumentall evidencing with the efficient; Not holy works (say they) but the Spirit: Here he doth oppose subordinates;
1. In confounding the instrumental evidencing with the efficient; Not holy works (say they) but the Spirit: Here he does oppose subordinates;
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Subordinata non sunt opponenda, sed componenda. Subordinata non sunt opponenda, sed componenda.
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As if a man should say, We see not by the beames, or reflection of the Sun,
As if a man should say, We see not by the beams, or reflection of the Sun,
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but the Sun. Certainly, every man is in darknesse, and, like Hagar, seeth not a fountaine,
but the Sun. Certainly, every man is in darkness, and, like Hagar, sees not a fountain,
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though neare her, till her eyes be opened. Thus it is in grace.
though near her, till her eyes be opened. Thus it is in grace.
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2. We say, that a Christian, in time of darknesse and temptation, is not to goe by signes and markes,
2. We say, that a Christian, in time of darkness and temptation, is not to go by Signs and marks,
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but obedientially to trust in God, as David calls upon his soul often;
but Obediently to trust in God, as David calls upon his soul often;
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and the word is emphaticall, signifying such a relying or holding, as a man doth that is falling down into a pit irrecoverably.
and the word is emphatical, signifying such a relying or holding, as a man does that is falling down into a pit irrecoverably.
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3. His Arguments, against sincerity, and universality of obedience, goe upon two false grounds: 1. That a man cannot distinguish himselfe from hypocrites;
3. His Arguments, against sincerity, and universality of Obedience, go upon two false grounds: 1. That a man cannot distinguish himself from Hypocrites;
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which is contrary to the Scriptures exhortation. 2. That there can be no assurance, but upon a full and compleat work of godlinesse. All which are popish arguments.
which is contrary to the Scriptures exhortation. 2. That there can be no assurance, but upon a full and complete work of godliness. All which Are popish Arguments.
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4. All those arguments will hold as strongly against faith;
4. All those Arguments will hold as strongly against faith;
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for, Are there not many beleevers for a season? Is there not a faith that indureth but for a while? May not then a man as soone know the sincerity of his heart,
for, are there not many believers for a season? Is there not a faith that Endureth but for a while? May not then a man as soon know the sincerity of his heart,
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as the truth of his faith?
as the truth of his faith?
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Now let us consider their grounds for this strange assertion, 1. Because, Roman. 4. it is said, that God justifieth the ungodly. Now this hath a two-fold answer;
Now let us Consider their grounds for this strange assertion, 1. Because, Roman. 4. it is said, that God Justifieth the ungodly. Now this hath a twofold answer;
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1. That which our Divines doe commonly give, that these words are not to be understood in sensu composito, but diviso, and antecedenter: he that was ungodly, is, being justified, made godly also,
1. That which our Divines doe commonly give, that these words Are not to be understood in sensu composito, but diviso, and Antecedent: he that was ungodly, is, being justified, made godly also,
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though that godlinesse doe not justifie him.
though that godliness do not justify him.
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Therefore they compare these passages with those of making the blind to see, and deafe to heare;
Therefore they compare these passages with those of making the blind to see, and deaf to hear;
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not that they did see while they were blind, but those that were blind doe now see:
not that they did see while they were blind, but those that were blind doe now see:
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and this is true and good.
and this is true and good.
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But I shall, secondly, answer it, with some learned men, that ungodly there is meant of such, who are so in their nature considered, having not an absolute righteousnesse,
But I shall, secondly, answer it, with Some learned men, that ungodly there is meant of such, who Are so in their nature considered, having not an absolute righteousness,
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yet at the same time beleevers, even as Abraham was; and faith of the ungodly man is accounted to him for righteousnesse:
yet At the same time believers, even as Abraham was; and faith of the ungodly man is accounted to him for righteousness:
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So then, the subject of justification is a sinner, yet a beleever.
So then, the Subject of justification is a sinner, yet a believer.
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Now it's impossible that a man should be a beleever, and his heart not purified, Acts 15. for whole Christ is the object of his faith, who is received not onely to justifie, but to sanctifie.
Now it's impossible that a man should be a believer, and his heart not purified, Acts 15. for Whole christ is the Object of his faith, who is received not only to justify, but to sanctify.
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Hence Rom. 8. where the Apostle seemeth to make an exact order, he begins with Prescience (that is approbative and complacentiall, not in a Popish or Arminian sense) then Predestination,
Hence Rom. 8. where the Apostle seems to make an exact order, he begins with Prescience (that is approbative and complacential, not in a Popish or Arminian sense) then Predestination,
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then Calling, then Justification, then Glorification. I will not trouble you with the dispute, in which place Sanctification is meant.
then Calling, then Justification, then Glorification. I will not trouble you with the dispute, in which place Sanctification is meant.
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Now the Antinomian, he goeth upon that as true, which the Papist would calumniate us with, That a profane ungodly man, if beleeving, shall be justified:
Now the Antinomian, he Goes upon that as true, which the Papist would calumniate us with, That a profane ungodly man, if believing, shall be justified:
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We say this proposition supposeth an impossibility, that faith in Christ, or closing with him, can stand with those sins, because faith purifieth the heart;
We say this proposition Supposeth an impossibility, that faith in christ, or closing with him, can stand with those Sins, Because faith Purifieth the heart;
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By faith Christ dwells in our hearts, Ephes. 3. Therefore those expressions of the Antinomians are very dangerous and unfound,By faith christ dwells in our hearts, Ephesians 3. Therefore those expressions of the Antinomians Are very dangerous and unfound,
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and doe indeed confirme the Papists calumnies.
and do indeed confirm the Papists calumnies.
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Another place they much stand upon is Rom. 5. Christ dyed for us while we were enemies, while we were sinners:
another place they much stand upon is Rom. 5. christ died for us while we were enemies, while we were Sinners:
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But 1. if Christ dyed for us while we were enemies, why doe they say, That if a man be as great an enemy as enmity it selfe can make a man,
But 1. if christ died for us while we were enemies, why do they say, That if a man be as great an enemy as enmity it self can make a man,
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if he be willing to take Christ, and to close with Christ, he shall be pardoned? (which, we say, is a contradiction.) For,if he be willing to take christ, and to close with christ, he shall be pardoned? (which, we say, is a contradiction.) For,
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how can an enemy to Christ, close with Christ? So that this would prove more then in some places they would seem to allow.
how can an enemy to christ, close with christ? So that this would prove more then in Some places they would seem to allow.
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Besides, Christ dyed not onely to justifie, but save us:
Beside, christ died not only to justify, but save us:
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now will they hence therefore inferre, that profane men, living so, and dying so, shall be saved? And indeed the grand principle, That Christ hath purchased and obtained all graces antecedently to us, in their sense, will as necessarily inferre, that a drunkard, abiding a drunkard, shall be saved, as well as justified.
now will they hence Therefore infer, that profane men, living so, and dying so, shall be saved? And indeed the grand principle, That christ hath purchased and obtained all graces antecedently to us, in their sense, will as necessarily infer, that a drunkard, abiding a drunkard, shall be saved, as well as justified.
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But, thirdly, to answer that place, When it is said, that Christ dyed, and rose againe for sinners, you must know, that this is the meritorious cause of our pardon and salvation;
But, Thirdly, to answer that place, When it is said, that christ died, and rose again for Sinners, you must know, that this is the meritorious cause of our pardon and salvation;
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but, besides this cause, there are other causes instrumentall, that go to the whole work of Justification:
but, beside this cause, there Are other Causes instrumental, that go to the Whole work of Justification:
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Therefore some Divines, as they speak of a conversion passive and active, so also of a justification active and passive;
Therefore Some Divines, as they speak of a conversion passive and active, so also of a justification active and passive;
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and passive they call, when not onely the meritorious cause, but the instrument applying is also present, then the person is justified.
and passive they call, when not only the meritorious cause, but the Instrument applying is also present, then the person is justified.
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Now these speak of Christs death as an universall meritorious cause, without any application of Christs death unto this or that soule:
Now these speak of Christ death as an universal meritorious cause, without any application of Christ death unto this or that soul:
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Therefore still you must carry this along with you, that, to that grand mercy of justification, something is requisite as the efficient, viz. the grace of God;
Therefore still you must carry this along with you, that, to that grand mercy of justification, something is requisite as the efficient, viz. the grace of God;
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something as meritorious, viz. Christs suffering; something as instrumentall, viz. faith; and one is as necessary as the other.
something as meritorious, viz. Christ suffering; something as instrumental, viz. faith; and one is as necessary as the other.
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I will but mention one place more, and that is Psal. 68. 18. Thou hast received gifts even for the rebellious also, that the Lord God may dwell among them.
I will but mention one place more, and that is Psalm 68. 18. Thou hast received Gifts even for the rebellious also, that the Lord God may dwell among them.
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Here they insist much upon this, yea for the rebellious; and saith the Authour, pag. 411. Seeing God cannot dwell where iniquity is, Christ received gifts for men, that the Lord God might dwell among the rebellious;
Here they insist much upon this, yea for the rebellious; and Says the Author, page. 411. Seeing God cannot dwell where iniquity is, christ received Gifts for men, that the Lord God might dwell among the rebellious;
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and by this meanes, God can dwell with those persons that doe act the rebellion,
and by this means, God can dwell with those Persons that do act the rebellion,
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because all the hatefulnesse of it is transacted from those persons upon the back of Christ. Because all the hatefulness of it is transacted from those Persons upon the back of christ.
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And, saith the same Author, pag. 412. The holy Ghost doth not say, that the Lord takes rebellious persons and gifts,
And, Says the same Author, page. 412. The holy Ghost does not say, that the Lord Takes rebellious Persons and Gifts,
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and prepares them, and then will come and dwell with them;
and prepares them, and then will come and dwell with them;
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but even then, while they are rebellious, without any stop, the Lord Christ hath received gifts for them, that the Lord God may dwell among them. but even then, while they Are rebellious, without any stop, the Lord christ hath received Gifts for them, that the Lord God may dwell among them.
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Is not all this strange? Though the same Authour presse sanctification never so much in other places,
Is not all this strange? Though the same Author press sanctification never so much in other places,
vbz xx d d j? cs dt d n1 vvi n1 av-x av av-d p-acp j-jn n2,
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yet certainly such principles as these overgrow it. But as for this place, it will be the greatest adversary they have against them,
yet Certainly such principles as these overgrow it. But as for this place, it will be the greatest adversary they have against them,
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if you consider the scope of it;
if you Consider the scope of it;
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for, there the Psalmist speaks of the fruit and power of Christs ascension, as appeareth Ephes. 3. whereby gifts were given to men, that so even the most rebellious might be converted, and changed by this ministery;
for, there the Psalmist speaks of the fruit and power of Christ Ascension, as appears Ephesians 3. whereby Gifts were given to men, that so even the most rebellious might be converted, and changed by this Ministry;
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so that this is cleane contrary: And besides, those words, with them, or, among them, are not in the Hebrew;
so that this is clean contrary: And beside, those words, with them, or, among them, Are not in the Hebrew;
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therefore some referre them to the rebellious, and make Jah in the Hebrew, and Elohim, in the Vocative case,
Therefore Some refer them to the rebellious, and make Jah in the Hebrew, and Elohim, in the Vocative case,
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even for the rebellious (O Lord God) to inhabit; as that of Esay, The Wolfe and the Lambe shall dwell together:
even for the rebellious (Oh Lord God) to inhabit; as that of Isaiah, The Wolf and the Lamb shall dwell together:
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Some referre it to Gods dwelling, yet doe not understand it of his dwelling with them,
some refer it to God's Dwelling, yet do not understand it of his Dwelling with them,
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but of his dwelling, i. e. fixing the Arke after the enemies are subdued.
but of his Dwelling, i. e. fixing the Ark After the enemies Are subdued.
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But take our Edition to be the best (as it seemeth to be) yet it must be meant of rebells changed by his Spirit;
But take our Edition to be the best (as it seems to be) yet it must be meant of rebels changed by his Spirit;
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for the Scripture useth NONLATINALPHABET, and NONLATINALPHABET of Gods dwelling in men, but still converted, Rom. 8. 11. Ephes. 3. 12. 2 Cor. 6. 16.
for the Scripture uses, and of God's Dwelling in men, but still converted, Rom. 8. 11. Ephesians 3. 12. 2 Cor. 6. 16.
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LECTURE IV. 1 TIM. 1. 8, 9. Knowing the Law is good, if a man use it lawfully.
LECTURE IV. 1 TIM. 1. 8, 9. Knowing the Law is good, if a man use it lawfully.
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HAving confuted some dangerous inferences, that the Antinomian makes from that precious doctrine of Justification, I shall at this time answer only one question, Ʋpon what grounds are the people of God to be zealous of good workes? for it's very hard to repent, to love, to be patient,
HAving confuted Some dangerous inferences, that the Antinomian makes from that precious Doctrine of Justification, I shall At this time answer only one question, Ʋpon what grounds Are the people of God to be zealous of good works? for it's very hard to Repent, to love, to be patient,
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or fruitfull, and not to doe them for this end, to justifie us:
or fruitful, and not to do them for this end, to justify us:
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And, howsoever theologically, and in the notion, we may make a great difference between holinesse as a way or meanes, and as a cause or merit of salvation;
And, howsoever theologically, and in the notion, we may make a great difference between holiness as a Way or means, and as a cause or merit of salvation;
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yet practically the heart doth not use to distinguish so subtilely.
yet practically the heart does not use to distinguish so subtilely.
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Therefore, although I intend not to handle the whole doctrine of Sanctification or new obedience at this time;
Therefore, although I intend not to handle the Whole Doctrine of Sanctification or new Obedience At this time;
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yet I should leave my discourse imperfect, if I did not informe you, how good works of the Law done by grace,
yet I should leave my discourse imperfect, if I did not inform you, how good works of the Law done by grace,
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and justification of the Gospel, may stand together.
and justification of the Gospel, may stand together.
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First therefore take notice what we meane by good workes. We take not good workes strictly,
First Therefore take notice what we mean by good works. We take not good works strictly,
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for the workes of charity or liberality;
for the works of charity or liberality;
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nor for any externall actions of religion, which may be done where the heart is not cleansed;
nor for any external actions of Religion, which may be done where the heart is not cleansed;
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much lesse for the Popish good workes of supererogation: but for the graces of Gods Spirit in us, and the actions flowing from them:
much less for the Popish good works of supererogation: but for the graces of God's Spirit in us, and the actions flowing from them:
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For, usually, with the Papists and Popish persons, good works are commonly called those superstitious and supererogant workes, which God never commanded:
For, usually, with the Papists and Popish Persons, good works Are commonly called those superstitious and supererogant works, which God never commanded:
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or, if God hath commanded them, they mean them as externall and sensible; such as, Coming to Church, and, Receiving of sacraments;
or, if God hath commanded them, they mean them as external and sensible; such as, Coming to Church, and, Receiving of Sacraments;
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not internall and spirituall faith, and a contrite spirit, which are the soule of all duties:
not internal and spiritual faith, and a contrite Spirit, which Are the soul of all duties:
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and if these be not there, the outward duties are like clothes upon a dead man, that cannot warme him,
and if these be not there, the outward duties Are like clothes upon a dead man, that cannot warm him,
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because there is no life within.
Because there is no life within.
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Therefore much is required even to the essence of a godly work, though it be not perfect in degrees:
Therefore much is required even to the essence of a godly work, though it be not perfect in Degrees:
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As, 1. It must be commanded by God, 2. It must be wrought in us by the Spirit of God.
As, 1. It must be commanded by God, 2. It must be wrought in us by the Spirit of God.
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All the unregenerate mans actions, his praiers, and services are sinnes. 3. It must flow from an inward principle of grace,
All the unregenerate men actions, his Prayers, and services Are Sins. 3. It must flow from an inward principle of grace,
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or a supernaturall being in the soule, whereby a man is a new creature. 4. The end must be Gods glory. or a supernatural being in the soul, whereby a man is a new creature. 4. The end must be God's glory.
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That which the most refined man can doe, is but a glow-worme, not a starre:
That which the most refined man can do, is but a Glowworm, not a star:
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So that then onely is the worke good, when, being answerable to the rule, it's from God,
So that then only is the work good, when, being answerable to the Rule, it's from God,
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and through God, and to God. 2. That the Antinomian erreth two contrary waies about good works:
and through God, and to God. 2. That the Antinomian erreth two contrary ways about good works:
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Sometimes they speak very erroneously and grosly about them.
Sometime they speak very erroneously and grossly about them.
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Thus Islebius Agricola, the first Antimonian that was (who afterwards joyned with others in making that wicked Book, called, The Interim) and his followers, deliver these Positions, That saying of Peter, Make your calling and election sure, is dictum inutile, an unprofitable saying,
Thus Islebius Agricola, the First Antinomian that was (who afterwards joined with Others in making that wicked Book, called, The Interim) and his followers, deliver these Positions, That saying of Peter, Make your calling and election sure, is dictum inutile, an unprofitable saying,
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and Peter did not understand Christian liberty.
and Peter did not understand Christian liberty.
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So againe, As soon as thou once beginnest to thinke, how men should live godlily and modestly, presently thou hast wandered from the Gospel.
So again, As soon as thou once beginnest to think, how men should live godlily and modestly, presently thou hast wandered from the Gospel.
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And againe, The Law and workes onely belong to the Court of Rome.
And again, The Law and works only belong to the Court of Rome.
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Then, on the other side, they lift them up so high, that, by reason of Christs righteousnesse imputed to us, they hold all our workes perfect,
Then, on the other side, they lift them up so high, that, by reason of Christ righteousness imputed to us, they hold all our works perfect,
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and so apply that place, Ephes. 1. Christs cleansing his Church, so, as to be without spot or wrinkle, even pure in this life.
and so apply that place, Ephesians 1. Christ cleansing his Church, so, as to be without spot or wrinkle, even pure in this life.
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They tell us not onely of a righteousnesse or justification by imputation, but also Saintship and holinesse by this obedience of Christ:
They tell us not only of a righteousness or justification by imputation, but also Saintship and holiness by this Obedience of christ:
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And hence it is, that God seeth no sin in beleevers. This is a dangerous position:
And hence it is, that God sees no since in believers. This is a dangerous position:
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and, although they have Similies to illustrate, and distinctions to qualifie it;
and, although they have Similes to illustrate, and Distinctions to qualify it;
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yet, when I speak of imputed righteousnesse, there will be the proper place to shew the dangerous falshood of them.
yet, when I speak of imputed righteousness, there will be the proper place to show the dangerous falsehood of them.
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3. You must, in the discourse you shall heare concerning the necessity of good works, carefully distinguish between these two Propositions:
3. You must, in the discourse you shall hear Concerning the necessity of good works, carefully distinguish between these two Propositions:
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Good workes are necessary to beleevers, to justified persons, or to those that shall be saved; Good works Are necessary to believers, to justified Persons, or to those that shall be saved;
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and this, Good workes are necessary to justification and salvation.
and this, Good works Are necessary to justification and salvation.
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Howsoever this later is true in some sense, yet, because the words carry as if holinesse had some effect immediately upon our justification and salvation,
Howsoever this later is true in Some sense, yet, Because the words carry as if holiness had Some Effect immediately upon our justification and salvation,
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therefore I do wholly assent to those learned men, that think, in these two cases, we should not use such a Proposition: 1. When we deale with adversaries, especially Papists, in disputation;
Therefore I do wholly assent to those learned men, that think, in these two cases, we should not use such a Proposition: 1. When we deal with Adversaries, especially Papists, in disputation;
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for then we ought to speak exactly:
for then we ought to speak exactly:
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Therefore the Fathers would not use the word NONLATINALPHABET of the Virgin Mary, lest they should seem to yeeld to Nestorius, who denied her to be NONLATINALPHABET.
Therefore the Father's would not use the word of the Virgae Marry, lest they should seem to yield to Nestorius, who denied her to be.
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The second case is in our sermons and exhortations to people;
The second case is in our Sermons and exhortations to people;
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for, what common hearer is there, that, upon such a speech, doth not conceive that they are so necessary,
for, what Common hearer is there, that, upon such a speech, does not conceive that they Are so necessary,
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as that they immediately work our justification? The former proposition holds them offices and duties in the persons justified;
as that they immediately work our justification? The former proposition holds them Offices and duties in the Persons justified;
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the other, as conditions effecting justification.
the other, as conditions effecting justification.
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4. These good works ought to be done, or are necessary upon these grounds: 1. They are the fruit and end of Christs death, Titus 2. 14. It's a full place:
4. These good works ought to be done, or Are necessary upon these grounds: 1. They Are the fruit and end of Christ death, Titus 2. 14. It's a full place:
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The Apostle there sheweth, that the whole fruit and benefit of Christs redemption is lost by those that live not holily.
The Apostle there shows, that the Whole fruit and benefit of Christ redemption is lost by those that live not holily.
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There are two things in our sins: 1. The guilt, and that Christ doth redeem us from: 2. The filth, and that he doth purifie from:
There Are two things in our Sins: 1. The guilt, and that christ does Redeem us from: 2. The filth, and that he does purify from:
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If Christ redeem thee from the guilt of thy lusts, hee will purifie thee from the noisomenesse of them.
If christ Redeem thee from the guilt of thy Lustiest, he will purify thee from the noisomeness of them.
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And mark a two-fold end of this purification, that we may be a peculiar people: This word NONLATINALPHABET, Hierome saith, he sought for among humane authours, and could not find it:
And mark a twofold end of this purification, that we may be a peculiar people: This word, Jerome Says, he sought for among humane Authors, and could not find it:
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therefore some think the Seventy feigned this, and NONLATINALPHABET.
Therefore Some think the Seventy feigned this, and.
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It answers to the Hebrew word Begullah, and signifieth that which is precious and excellent, got also with much labour:
It answers to the Hebrew word Begullah, and signifies that which is precious and excellent, god also with much labour:
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so that this holinesse, this repentance of thine, it cost Christ deare.
so that this holiness, this Repentance of thine, it cost christ deer.
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And the other effect is, zealous of good workes. The Greek Fathers observe, the Apostle doth not say followers, but zealous; that doth imply great alacrity and affection.
And the other Effect is, zealous of good works. The Greek Father's observe, the Apostle does not say followers, but zealous; that does imply great alacrity and affection.
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And, lest men should think we should onely preach of Christ and grace;
And, lest men should think we should only preach of christ and grace;
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These things speake, (saith he) and exhort: And Calvine thinketh the last words [ Let no man despise thee ] spoken to the people:These things speak, (Says he) and exhort: And Calvin Thinketh the last words [ Let no man despise thee ] spoken to the people:
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they are for the most part of delicate eares, and cannot abide plaine words of mortification.
they Are for the most part of delicate ears, and cannot abide plain words of mortification.
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2. There is some kind of analogicall relation between them and heaven, comparatively with evill works.
2. There is Some kind of analogical Relation between them and heaven, comparatively with evil works.
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So those places, where it's said, If wee confesse our sins, he is not onely faithfull,
So those places, where it's said, If we confess our Sins, he is not only faithful,
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but also just, to forgive us our iniquities: but also just, to forgive us our iniquities:
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So 2 Tim. 4. 8. a Crowne of righteousnesse, which the righteous Judge, &c. These words doe not imply any condignity,
So 2 Tim. 4. 8. a Crown of righteousness, which the righteous Judge, etc. These words do not imply any condignity,
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or efficiency in the good things wee doe; but an ordinability of them to eternall life:
or efficiency in the good things we do; but an ordinability of them to Eternal life:
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so that evill and wicked workes, they cannot be ordained to everlasting life, but these may.
so that evil and wicked works, they cannot be ordained to everlasting life, but these may.
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Hence some Divines say, That though godlinesse be not meritorious, nor causall of salvation, yet it may be a motive: as they instance;
Hence Some Divines say, That though godliness be not meritorious, nor causal of salvation, yet it may be a motive: as they instance;
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If a King should give great preferment to one that should salute him in a morning, this salutation were neither meritorious,
If a King should give great preferment to one that should salute him in a morning, this salutation were neither meritorious,
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nor causall of that preferment, but a meer motive arising from the good pleasure of the King:
nor causal of that preferment, but a mere motive arising from the good pleasure of the King:
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And thus much they thinke that particle, for I was an hungry, doth imply.
And thus much they think that particle, for I was an hungry, does imply.
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So that God, having appointed holinesse the way, and salvation the end, hence there ariseth a relation between one and the other.
So that God, having appointed holiness the Way, and salvation the end, hence there arises a Relation between one and the other.
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3. There is a promise made to them.
3. There is a promise made to them.
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1 Tim. 4. 8. Godlinesse hath the promises (as its in the Originall;) because there are many promises scattered up and down in the Word of God:
1 Tim. 4. 8. Godliness hath the promises (as its in the Original;) Because there Are many promises scattered up and down in the Word of God:
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so that to every godly action thou doest, there is a promise of eternall life. And hereby, though God be not a debtor to thee, yet he is to himselfe, and to his owne faithfullnesse;
so that to every godly actium thou dost, there is a promise of Eternal life. And hereby, though God be not a debtor to thee, yet he is to himself, and to his own faithfulness;
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Reddis debita, nulli debens, cryed Austine: so that the godly may say, Oh, Lord, it was free for thee before thou hadst promised,Reddis Debita, None debens, cried Augustine: so that the godly may say, O, Lord, it was free for thee before thou Hadst promised,
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whether thou wouldst give me heaven or no; but now the word is out of thy mouth:
whither thou Wouldst give me heaven or no; but now the word is out of thy Mouth:
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not but that wee deserve the contrary, onely the Lord is faithfull; therefore, saith David, I will mention thy righteousnesse, i. e.
not but that we deserve the contrary, only the Lord is faithful; Therefore, Says David, I will mention thy righteousness, i. e.
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faithfulnesse, onely: and then marke what the Apostle saith of this speech, This is a faithfull saying, and worthy of all acceptation.
faithfulness, only: and then mark what the Apostle Says of this speech, This is a faithful saying, and worthy of all acceptation.
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This made them labour, and suffer shame.
This made them labour, and suffer shame.
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If you aske, How then is not the Gospel a covenant of workes? That in briefe shall be answered afterwards.
If you ask, How then is not the Gospel a Covenant of works? That in brief shall be answered afterwards.
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4. They are testimonies whereby our election is made sure. 2 Pet. 1. ver. 10. Make your calling and election sure.
4. They Are testimonies whereby our election is made sure. 2 Pet. 1. ver. 10. Make your calling and election sure.
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The Vulgar Translator interprets those words [ per bona opera, ] and complaineth of Luther, as putting this out of the Text,
The vulgar Translator interprets those words [ per Bona opera, ] and Complaineth of Luther, as putting this out of the Text,
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because it made against him, but it's no part of Scripture.
Because it made against him, but it's no part of Scripture.
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Now observe the emphasis of the Apostle, NONLATINALPHABET first they must be very diligent, and the rather (which is spoken ex abundanti) [ to make their calling and election sure ] What God doth in time,
Now observe the emphasis of the Apostle, First they must be very diligent, and the rather (which is spoken ex abundanti) [ to make their calling and election sure ] What God does in time,
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or what he hath decreed from eternity to us in love: [ to make sure, NONLATINALPHABET.
or what he hath decreed from eternity to us in love: [ to make sure,.
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] Estius and other Papists strive for firme, and not sure; and so indeed the word is sometimes used:
] Estius and other Papists strive for firm, and not sure; and so indeed the word is sometime used:
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but here the Apostle speaketh not of what it is in it selfe, but what it is to us, and the certainty thereof.
but Here the Apostle speaks not of what it is in it self, but what it is to us, and the certainty thereof.
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And observe the Apostles motives for making our election sure;
And observe the Apostles motives for making our election sure;
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1. Ye shall never faile: the word is used sometimes of grievous, and sometimes of lesser sins;
1. You shall never fail: the word is used sometime of grievous, and sometime of lesser Sins;
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but here hee meaneth such a failing, that a man shall not recover again. 2. An entrance shall be abundantly ministred into heaven.
but Here he means such a failing, that a man shall not recover again. 2. an Entrance shall be abundantly ministered into heaven.
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It's true, these are not testimonies without the Spirit of God. 5. They are a condition, without which a man cannot be saved.
It's true, these Are not testimonies without the Spirit of God. 5. They Are a condition, without which a man cannot be saved.
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So that although a man cannot by the presence of them gather a cause of his salvation;
So that although a man cannot by the presence of them gather a cause of his salvation;
av cst cs dt n1 vmbx p-acp dt n1 pp-f pno32 vvi dt n1 pp-f po31 n1;
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yet by the absence of them he may conclude his damnation:
yet by the absence of them he may conclude his damnation:
av p-acp dt n1 pp-f pno32 pns31 vmb vvi po31 n1:
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so that it is an inexcusable speech of the Antinomian, Good works doe not profit us, nor bad hinder us;
so that it is an inexcusable speech of the Antinomian, Good works do not profit us, nor bade hinder us;
av cst pn31 vbz dt j n1 pp-f dt njp, j n2 vdb xx vvi pno12, ccx vvd vvi pno12;
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thus Islebius. Now the Scripture, how full is it to the contrary? Rom. 8. 13. If yee live after the flesh, yee shall die.
thus Islebius. Now the Scripture, how full is it to the contrary? Rom. 8. 13. If ye live After the Flesh, ye shall die.
av np1. av dt n1, c-crq j vbz pn31 p-acp dt j-jn? np1 crd crd cs pn22 vvb p-acp dt n1, pn22 vmb vvi.
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So, Except yee repent, yee shall all likewise perish.
So, Except ye Repent, ye shall all likewise perish.
av, c-acp pn22 vvb, pn22 vmb av-d av vvi.
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Such places are so frequent, that its a wonder an Antinomian can passe them all over,
Such places Are so frequent, that its a wonder an Antinomian can pass them all over,
d n2 vbr av j, cst vbz dt n1 dt njp vmb vvi pno32 d a-acp,
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and alwaies speake of those places which declare Gods grace to us, but not our duty to him.
and always speak of those places which declare God's grace to us, but not our duty to him.
cc av vvb pp-f d n2 r-crq vvb npg1 n1 p-acp pno12, cc-acp xx po12 n1 p-acp pno31.
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Without holinesse no man can see God: now, by the Antinomians argument, as a man may be justified, while he is wicked, and doth abide so;Without holiness no man can see God: now, by the Antinomians argument, as a man may be justified, while he is wicked, and does abide so;
p-acp n1 dx n1 vmb vvi np1: av, p-acp dt njp2 n1, c-acp dt n1 vmb vbi vvn, cs pns31 vbz j, cc vdz vvi av;
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so also he may be glorified and saved: for this is their principle, that, Christ hath purchased justification, glory, and salvation for us, even though sinners and enemies.
so also he may be glorified and saved: for this is their principle, that, christ hath purchased justification, glory, and salvation for us, even though Sinners and enemies.
av av pns31 vmb vbi vvn cc vvn: c-acp d vbz po32 n1, cst, np1 vhz vvn n1, n1, cc n1 p-acp pno12, av cs n2 cc n2.
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6. They are in their owne nature a defence against sinne and corruption.
6. They Are in their own nature a defence against sin and corruption.
crd pns32 vbr p-acp po32 d n1 dt n1 p-acp n1 cc n1.
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If we doe but consider the nature of these graces, though imperfect, yet that will pleade for the necessity of them. If we do but Consider the nature of these graces, though imperfect, yet that will plead for the necessity of them.
cs pns12 vdb p-acp vvi dt n1 pp-f d n2, cs j, av cst vmb vvi p-acp dt n1 pp-f pno32.
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Ephes. 6. 14, 16. There you have some graces a shield, and some a breastplate: now every souldier knoweth the necessity of these in time of war.Ephesians 6. 14, 16. There you have Some graces a shield, and Some a breastplate: now every soldier Knoweth the necessity of these in time of war.
np1 crd crd, crd a-acp pn22 vhb d n2 dt n1, cc d dt n1: av d n1 vvz dt n1 pp-f d p-acp n1 pp-f n1.
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Its true, the Apostle speaks of the might of the Lord, and prayer must be joyned to these;
Its true, the Apostle speaks of the might of the Lord, and prayer must be joined to these;
po31 j, dt n1 vvz pp-f dt n1 pp-f dt n1, cc n1 vmb vbi vvn p-acp d;
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but yet the principall doth not oppose the instrumentall.
but yet the principal does not oppose the instrumental.
cc-acp av dt n-jn vdz xx vvi dt j.
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Hence Rom. 13. they are called the weapons of the light. Its Luthers observation, He doth not call the works of darknesse, the weapons of darknesse; but good workes he doth call weapons, quia bonis operibus debemus uti tanquam armis to resist Satan:
Hence Rom. 13. they Are called the weapons of the Light. Its Luthers observation, He does not call the works of darkness, the weapons of darkness; but good works he does call weapons, quia bonis operibus debemus uti tanquam armis to resist Satan:
av np1 crd pns32 vbr vvn dt n2 pp-f dt n1. pn31|vbz np1 n1, pns31 vdz xx vvi dt n2 pp-f n1, dt n2 pp-f n1; p-acp j n2 pns31 vdz vvi n2, fw-la fw-la fw-la fw-la fw-la fw-la fw-la pc-acp vvi np1:
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and hee calls them the weapons of light, because they are from God, the fountaine of light;
and he calls them the weapons of Light, Because they Are from God, the fountain of Light;
cc pns31 vvz pno32 dt n2 pp-f n1, c-acp pns32 vbr p-acp np1, dt n1 pp-f n1;
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and because they are, according to Scripture, the true light;
and Because they Are, according to Scripture, the true Light;
cc c-acp pns32 vbr, vvg p-acp n1, dt j n1;
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although Drusius thinketh light is here used for victory, as Jud. 5. 31. Psal. 132. 17, 18. and so the word is used of Homer: and Marcellinus speakes of an ancient custome,
although Drusius Thinketh Light is Here used for victory, as Jud. 5. 31. Psalm 132. 17, 18. and so the word is used of Homer: and Marcellinus speaks of an ancient custom,
cs np1 vvz j vbz av vvn p-acp n1, p-acp np1 crd crd np1 crd crd, crd cc av dt n1 vbz vvn pp-f np1: cc np1 vvz pp-f dt j n1,
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when, at supper time, the children brought in the candles, they cryed, NONLATINALPHABET.
when, At supper time, the children brought in the Candles, they cried,.
c-crq, p-acp n1 n1, dt n2 vvn p-acp dt n2, pns32 vvd,.
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7. They are necessary by a naturall connexion with faith, and the Spirit of God: Hence it's called faith which worketh by love.
7. They Are necessary by a natural connexion with faith, and the Spirit of God: Hence it's called faith which works by love.
crd pns32 vbr j p-acp dt j n1 p-acp n1, cc dt n1 pp-f np1: av pn31|vbz vvn n1 r-crq vvz p-acp n1.
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The Papist Lorinus thinketh we speak a contradiction, because sometimes wee say, faith only justifieth; sometimes, that unlesse our faith be working, it cannot justifie us: but here is no contradiction; for it's onely thus:
The Papist Lorinus Thinketh we speak a contradiction, Because sometime we say, faith only Justifieth; sometime, that unless our faith be working, it cannot justify us: but Here is no contradiction; for it's only thus:
dt njp np1 vvz pns12 vvb dt n1, c-acp av pns12 vvb, n1 av-j vvz; av, cst cs po12 n1 vbb vvg, pn31 vmbx vvi pno12: p-acp av vbz dx n1; p-acp pn31|vbz av-j av:
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Faith, which is a living faith, doth justifie, though not as it doth live;
Faith, which is a living faith, does justify, though not as it does live;
n1, r-crq vbz dt j-vvg n1, vdz vvi, cs xx c-acp pn31 vdz vvi;
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for faith hath two notable acts: 1. To apprehend and lay hold upon Christ, and thus it justifieth. 2. To purifie and cleanse the heart,
for faith hath two notable acts: 1. To apprehend and lay hold upon christ, and thus it Justifieth. 2. To purify and cleanse the heart,
p-acp n1 vhz crd j n2: crd p-acp vvi cc vvi n1 p-acp np1, cc av pn31 vvz. crd p-acp vvi cc vvi dt n1,
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and to stirre up other graces, and thus it doth not: And thus Paul and James may be reconciled;
and to stir up other graces, and thus it does not: And thus Paul and James may be reconciled;
cc pc-acp vvi a-acp j-jn n2, cc av pn31 vdz xx: cc av np1 cc np1 vmb vbi vvn;
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for James brings that very passage to prove Abraham was not justified by faith alone, which Paul brings to prove he was;
for James brings that very passage to prove Abraham was not justified by faith alone, which Paul brings to prove he was;
p-acp np1 vvz d j n1 pc-acp vvi np1 vbds xx vvn p-acp n1 av-j, r-crq np1 vvz pc-acp vvi pns31 vbds;
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because one intends to shew that his faith was a working faith; and the other, that that alone did concurre to justifie:
Because one intends to show that his faith was a working faith; and the other, that that alone did concur to justify:
c-acp crd vvz pc-acp vvi cst po31 n1 vbds dt j-vvg n1; cc dt n-jn, cst d av-j vdd vvi pc-acp vvi:
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and thus in this sense some learned men say, Good workes are necessary to preserve a man in the state of justification,
and thus in this sense Some learned men say, Good works Are necessary to preserve a man in the state of justification,
cc av p-acp d n1 d j n2 vvb, j n2 vbr j pc-acp vvi dt n1 p-acp dt n1 pp-f n1,
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although they doe not immediatly concurre to that act:
although they do not immediately concur to that act:
cs pns32 vdb xx av-j vvi p-acp d n1:
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as in a man, although his shoulders and breast doe not concurre immediatly to the act of seing;
as in a man, although his shoulders and breast do not concur immediately to the act of sing;
c-acp p-acp dt n1, cs po31 n2 cc n1 vdb xx vvi av-j p-acp dt n1 pp-f vvg;
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yet if a mans eye and head were not knit to those parts, hee could not see:
yet if a men eye and head were not knit to those parts, he could not see:
av cs dt ng1 n1 cc n1 vbdr xx vvn p-acp d n2, pns31 vmd xx vvi:
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and so, though the fire doe not burne as it is light, yet it could not burne unlesse it were so;
and so, though the fire do not burn as it is Light, yet it could not burn unless it were so;
cc av, cs dt n1 vdb xx vvi c-acp pn31 vbz j, av pn31 vmd xx vvi cs pn31 vbdr av;
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for it supposeth then the subject would be destroyed.
for it Supposeth then the Subject would be destroyed.
p-acp pn31 vvz av dt n-jn vmd vbi vvn.
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Its a saying of John Husse, Ʋbi bona opera non apparent ad extra, ibi fides non est ad intra:
Its a saying of John Husse, Ʋbi Bona opera non apparent ad extra, There fides non est ad intra:
pn31|vbz dt n-vvg pp-f np1 np1, fw-la fw-la fw-la fw-fr j fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la:
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Therefore, as Christ, while he remained the second Person, was invisible, but when hee was incarnated, then he became visible;
Therefore, as christ, while he remained the second Person, was invisible, but when he was incarnated, then he became visible;
av, c-acp np1, cs pns31 vvd dt ord n1, vbds j, cc-acp c-crq pns31 vbds vvn, cs pns31 vvd j;
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so must thy faith be incarnated into works, and it must become flesh as it were.
so must thy faith be incarnated into works, and it must become Flesh as it were.
av vmb po21 n1 vbi vvn p-acp n2, cc pn31 vmb vvi n1 c-acp pn31 vbdr.
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8. They are necessary by debt and obligation:
8. They Are necessary by debt and obligation:
crd pns32 vbr j p-acp n1 cc n1:
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So that God by his soveraignty might have commanded all obedience from man, though he should give him no reward of eternall life:
So that God by his sovereignty might have commanded all Obedience from man, though he should give him no reward of Eternal life:
av cst np1 p-acp po31 n1 vmd vhi vvn d n1 p-acp n1, cs pns31 vmd vvi pno31 dx n1 pp-f j n1:
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Therefore David did well argue, that we cannot merit at Gods hand, because the more good we are enabled to doe, we are the more beholding to God.
Therefore David did well argue, that we cannot merit At God's hand, Because the more good we Are enabled to do, we Are the more beholding to God.
av np1 vdd av vvi, cst pns12 vmbx vvi p-acp ng1 n1, c-acp dt av-dc j pns12 vbr vvn pc-acp vdi, pns12 vbr dt av-dc vvg p-acp np1.
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Hence it is, that we are his servants, Servus non est persona, sed res: and we are more servants to God, then the meerest slave can be to man;
Hence it is, that we Are his Servants, Servus non est persona, sed Rest: and we Are more Servants to God, then the merest slave can be to man;
av pn31 vbz, cst pns12 vbr po31 n2, np1 fw-fr fw-la fw-la, fw-la fw-la: cc pns12 vbr dc n2 p-acp np1, cs dt js n1 vmb vbi p-acp n1;
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for, we have our being and power to work from him:
for, we have our being and power to work from him:
p-acp, pns12 vhb po12 vbg cc n1 pc-acp vvi p-acp pno31:
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And this obligation is so perpetuall and necessary, that no covenant of grace can abolish it; for, gratia non destruit naturam.
And this obligation is so perpetual and necessary, that no Covenant of grace can Abolah it; for, Gratia non destruit naturam.
cc d n1 vbz av j cc j, cst dx n1 pp-f n1 vmb vvi pn31; c-acp, fw-la fw-fr fw-la fw-la.
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9. By command of God. This is the will of God, your sanctification: So that you may prove what is that good and acceptable will of God.
9. By command of God. This is the will of God, your sanctification: So that you may prove what is that good and acceptable will of God.
crd p-acp n1 pp-f np1. d vbz dt n1 pp-f np1, po22 n1: av cst pn22 vmb vvi r-crq vbz d j cc j n1 pp-f np1.
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And thus the Law of God still remaineth as a rule and directory: And thus Paul professed hee delighted in the Law of God in his inward man;
And thus the Law of God still remains as a Rule and directory: And thus Paul professed he delighted in the Law of God in his inward man;
cc av dt n1 pp-f np1 av vvz p-acp dt n1 cc n1: cc av np1 vvd pns31 vvd p-acp dt n1 pp-f np1 p-acp po31 j n1;
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and that place, Rom. 12. presseth our renovation, comparing us to a sacrifice, implying we are consecrated,
and that place, Rom. 12. Presseth our renovation, comparing us to a sacrifice, implying we Are consecrated,
cc d n1, np1 crd vvz po12 n1, vvg pno12 p-acp dt n1, vvg pns12 vbr vvn,
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and set apart to him (a dog or a swine might not be offered to God:) And the word [ Offer ] doth imply our readinesse and alacrity.
and Set apart to him (a dog or a Swine might not be offered to God:) And the word [ Offer ] does imply our readiness and alacrity.
cc vvd av p-acp pno31 (dt n1 cc dt n1 vmd xx vbi vvn p-acp np1:) cc dt n1 [ vvi ] vdz vvi po12 n1 cc n1.
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He also addeth many epithets to the will of God, that so we may be moved to rejoyce in it.
He also adds many epithets to the will of God, that so we may be moved to rejoice in it.
pns31 av vvz d n2 p-acp dt n1 pp-f np1, cst av pns12 vmb vbi vvn pc-acp vvi p-acp pn31.
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There is therefore no disputing or arguing against the will of God.
There is Therefore not disputing or arguing against the will of God.
pc-acp vbz av xx vvg cc vvg p-acp dt n1 pp-f np1.
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If our Saviour, Mat. 5. saith, He shall be least in the Kingdome of heaven, that breaketh the least commandement;
If our Saviour, Mathew 5. Says, He shall be least in the Kingdom of heaven, that breaks the least Commandment;
cs po12 n1, np1 crd vvz, pns31 vmb vbi ds p-acp dt n1 pp-f n1, cst vvz dt ds n1;
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how much more inexcusable is the Antinomian, who teacheth, the abolition of all of them?
how much more inexcusable is the Antinomian, who Teaches, the abolition of all of them?
c-crq av-d av-dc j vbz dt njp, r-crq vvz, dt n1 pp-f d pp-f pno32?
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10. They are necessary by way of comfort to our selves.
10. They Are necessary by Way of Comfort to our selves.
crd pns32 vbr j p-acp n1 pp-f n1 p-acp po12 n2.
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And this opposeth many Antinomian passages, who forbid us to take any peace by our holinesse.
And this Opposeth many Antinomian passages, who forbid us to take any peace by our holiness.
cc d vvz d jp n2, r-crq vvb pno12 pc-acp vvi d n1 p-acp po12 n1.
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Now it's true, to take them so as to put confidence in them, to take comfort from them,
Now it's true, to take them so as to put confidence in them, to take Comfort from them,
av pn31|vbz j, pc-acp vvi pno32 av c-acp pc-acp vvi n1 p-acp pno32, pc-acp vvi n1 p-acp pno32,
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as a cause, that cannot be;
as a cause, that cannot be;
c-acp dt n1, cst vmbx vbi;
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for, who can look upon any thing he doth with that boldnesse? It was a desperate speech of Panigarola a Papist (as Rivet relates) who called it folly to put confidence onely in Christs bloud.
for, who can look upon any thing he does with that boldness? It was a desperate speech of panigarola a Papist (as Rivet relates) who called it folly to put confidence only in Christ blood.
p-acp, r-crq vmb vvi p-acp d n1 pns31 vdz p-acp d n1? pn31 vbds dt j n1 pp-f np1 dt njp (c-acp vvi vvz) r-crq vvd pn31 n1 pc-acp vvi n1 av-j p-acp npg1 n1.
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We know no godly man satisfieth his owne heart in any thing he doth, much lesse can he the will of God.
We know no godly man Satisfieth his own heart in any thing he does, much less can he the will of God.
pns12 vvb dx j n1 vvz po31 d n1 p-acp d n1 pns31 vdz, d dc vmb pns31 dt n1 pp-f np1.
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We cannot at the same time say, Lord, forgive me, and, Pay me what thou owest;
We cannot At the same time say, Lord, forgive me, and, Pay me what thou owest;
pns12 vmbx p-acp dt d n1 vvi, n1, vvb pno11, cc, vvb pno11 r-crq pns21 vv2;
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yet these good workes, though imperfect, may be a great comfort unto us, as the testimony of Gods eternall love to us.
yet these good works, though imperfect, may be a great Comfort unto us, as the testimony of God's Eternal love to us.
av d j n2, cs j, vmb vbi dt j n1 p-acp pno12, c-acp dt n1 pp-f npg1 j n1 p-acp pno12.
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Thus did Hezekiah, 2 Kings 20. 3. Hezekiah is not there a proud Pharisee, but a thankfull acknowledger of what is in him:
Thus did Hezekiah, 2 Kings 20. 3. Hezekiah is not there a proud Pharisee, but a thankful acknowledger of what is in him:
av vdd np1, crd n2 crd crd np1 vbz xx a-acp dt j np1, cc-acp dt j n1 pp-f r-crq vbz p-acp pno31:
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and some consider, that this temptation might fall upon Hezekiah, that when he had laboured to demolish all those superstitions,
and Some Consider, that this temptation might fallen upon Hezekiah, that when he had laboured to demolish all those superstitions,
cc d vvb, cst d n1 vmd vvi p-acp np1, cst c-crq pns31 vhd vvn pc-acp vvi d d n2,
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and now became dangerously sick that he had not done well;
and now became dangerously sick that he had not done well;
cc av vvd av-j j cst pns31 vhd xx vdn av;
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therefore he comforts himselfe in his heart, that he did those things with, not that he meant an absolute perfect heart, but sincere, and comparatively perfect.
Therefore he comforts himself in his heart, that he did those things with, not that he meant an absolute perfect heart, but sincere, and comparatively perfect.
av pns31 vvz px31 p-acp po31 n1, cst pns31 vdd d n2 p-acp, xx cst pns31 vvd dt j j n1, cc-acp j, cc av-j j.
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Hence it's observed, the word I have walked, is in Hiphil, I have made my selfe to walke;
Hence it's observed, the word I have walked, is in Hiphil, I have made my self to walk;
av pn31|vbz vvn, dt n1 pns11 vhb vvn, vbz p-acp fw-la, pns11 vhb vvn po11 n1 pc-acp vvi;
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implying the dulnesse, and sluggishnesse, and aversnesse he found in his heart to that duty:
implying the dulness, and sluggishness, and averseness he found in his heart to that duty:
vvg dt n1, cc n1, cc n1 pns31 vvd p-acp po31 n1 p-acp d n1:
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so that prayer being, as one calls it well, Speculum animi, the soules glasse, you may gather what was a comfort to him.
so that prayer being, as one calls it well, Speculum animi, the Souls glass, you may gather what was a Comfort to him.
av cst n1 vbg, c-acp pi vvz pn31 av, fw-la fw-la, dt ng1 n1, pn22 vmb vvi r-crq vbds dt n1 p-acp pno31.
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Thus Paul, 2 Tim. 4. I have fought a good fight, &c. It is true, those words, A crowne of righteousnesse, The just Judge, and Render, doe not prove any merits in Paul, as the Papists plead;
Thus Paul, 2 Tim. 4. I have fought a good fight, etc. It is true, those words, A crown of righteousness, The just Judge, and Render, do not prove any merits in Paul, as the Papists plead;
av np1, crd np1 crd pns11 vhb vvn dt j n1, av pn31 vbz j, d n2, dt n1 pp-f n1, dt j n1, cc vvb, vdb xx vvi d n2 p-acp np1, p-acp dt njp2 vvb;
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but yet Paul declareth this, to keep up his heart against all discouragements. We are not therefore to take comfort from them, so as to rest in them;
but yet Paul Declareth this, to keep up his heart against all discouragements. We Are not Therefore to take Comfort from them, so as to rest in them;
cc-acp av np1 vvz d, pc-acp vvi a-acp po31 n1 p-acp d n2. pns12 vbr xx av pc-acp vvi n1 p-acp pno32, av c-acp pc-acp vvi p-acp pno32;
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but so as to praise God thereby. It's a good way, nesciendo seire, that so we may praise God for them;
but so as to praise God thereby. It's a good Way, nesciendo seire, that so we may praise God for them;
cc-acp av c-acp pc-acp vvi np1 av. pn31|vbz dt j n1, fw-la n1, cst av pns12 vmb vvi np1 p-acp pno32;
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and, sciendo nescire, that so we may be humble in our selves.
and, sciendo Not know, that so we may be humble in our selves.
cc, fw-la fw-la, cst av pns12 vmb vbi j p-acp po12 n2.
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11. They are necessary in respect of God, both in that he is hereby pleased, and also glorified.
11. They Are necessary in respect of God, both in that he is hereby pleased, and also glorified.
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When we say, They are necessary in respect of God, we understand it declaratively, to set forth his glory;
When we say, They Are necessary in respect of God, we understand it declaratively, to Set forth his glory;
c-crq pns12 vvb, pns32 vbr j p-acp n1 pp-f np1, pns12 vvb pn31 av-j, pc-acp vvi av po31 n1;
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for, when God is said to be the end of all our actions and goodness, he is not finis indigentiae, an end that needs them;
for, when God is said to be the end of all our actions and Goodness, he is not finis indigentiae, an end that needs them;
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but finis assimilationis, an end that perfects those things, in making them like him: Now two waies they relate to God;
but finis assimilationis, an end that perfects those things, in making them like him: Now two ways they relate to God;
cc-acp fw-la fw-la, dt n1 cst vvz d n2, p-acp vvg pno32 vvi pno31: av crd n2 pns32 vvb p-acp np1;
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1. God is hereby pleased, so the Apostle, Hebr. 13. He is well pleased: So that as Leah, though blear-eyed,
1. God is hereby pleased, so the Apostle, Hebrew 13. He is well pleased: So that as Leah, though blear-eyed,
crd np1 vbz av vvn, av dt n1, np1 crd pns31 vbz av vvn: av cst p-acp np1, c-acp j,
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yet, when shee was fruitfull in children, said, Now my husband will love mee;
yet, when she was fruitful in children, said, Now my husband will love me;
av, c-crq pns31 vbds j p-acp n2, vvd, av po11 n1 vmb vvi pno11;
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so may Faith say, Now God will love me, when it abounds in the fruits of righteousnesse;
so may Faith say, Now God will love me, when it abounds in the fruits of righteousness;
av vmb n1 vvi, av np1 vmb vvi pno11, c-crq pn31 vvz p-acp dt n2 pp-f n1;
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for, our godly actions please God, though imperfect; onely the ground is, because our persons were first reconciled with God.
for, our godly actions please God, though imperfect; only the ground is, Because our Persons were First reconciled with God.
p-acp, po12 j n2 vvb np1, cs j; av-j dt n1 vbz, c-acp po12 n2 vbdr ord vvn p-acp np1.
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Secondly, they referre to God, so as to glorifie him; as his name is blasphemed, when we walke in all wickednesse.
Secondly, they refer to God, so as to Glorify him; as his name is blasphemed, when we walk in all wickedness.
ord, pns32 vvb p-acp np1, av c-acp p-acp vvi pno31; c-acp po31 n1 vbz vvn, c-crq pns12 vvb p-acp d n1.
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It's true, it's Gods grace to account of this as his glory, seeing it's so defective.
It's true, it's God's grace to account of this as his glory, seeing it's so defective.
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12. They are necessary in regard of others. Matth. 5. 17. Let your light shine before men. He doth not there encourage vain-glory,
12. They Are necessary in regard of Others. Matthew 5. 17. Let your Light shine before men. He does not there encourage vainglory,
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but he propounds the true end of our visible holinesse; for godlinesse, being light, it ought not to be under a bushell.
but he propounds the true end of our visible holiness; for godliness, being Light, it ought not to be under a bushel.
cc-acp pns31 vvz dt j n1 pp-f po12 j n1; p-acp n1, vbg j, pn31 vmd xx pc-acp vbi p-acp dt n1.
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Hence, both in the Tabernacle and Temple, the light was placed in the midst; and it ought to extend to others, that hereby they may glorifie God in heaven:
Hence, both in the Tabernacle and Temple, the Light was placed in the midst; and it ought to extend to Others, that hereby they may Glorify God in heaven:
av, av-d p-acp dt n1 cc n1, dt n1 vbds vvn p-acp dt n1; cc pn31 vmd pc-acp vvi p-acp n2-jn, cst av pns32 vmb vvi np1 p-acp n1:
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As, when we see an excellent picture, we doe not praise that so much, as the Artificer who made it.
As, when we see an excellent picture, we do not praise that so much, as the Artificer who made it.
c-acp, c-crq pns12 vvb dt j n1, pns12 vdb xx vvi cst av av-d, c-acp dt n1 r-crq vvd pn31.
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We ought so to walk, that men should glorifie God, who hath made us so heavenly, so humble, so mortified.
We ought so to walk, that men should Glorify God, who hath made us so heavenly, so humble, so mortified.
pns12 vmd av pc-acp vvi, cst n2 vmd vvi np1, r-crq vhz vvn pno12 av j, av j, av vvn.
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Hierome said of Austin, that he did diligere Christum habitantem in Augustino; Jerome said of Austin, that he did diligere Christ habitantem in Augustine;
np1 vvd pp-f np1, cst pns31 vdd fw-la np1 fw-la p-acp fw-la;
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so ought we to walk, that others may love Christ dwelling in us. 1 Pet. 3. 1. it's an exhortation to wives,
so ought we to walk, that Others may love christ Dwelling in us. 1 Pet. 3. 1. it's an exhortation to wives,
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so to walke, that their husbands may be won to the Lord.
so to walk, that their Husbands may be wone to the Lord.
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Thou prayest for thy husband in a carnall condition, thou wouldst have him go heare such a Minister, and such Sermons;
Thou Prayest for thy husband in a carnal condition, thou Wouldst have him go hear such a Minister, and such Sermons;
pns21 vv2 p-acp po21 n1 p-acp dt j n1, pns21 vmd2 vhi pno31 vvb vvi d dt n1, cc d n2;
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see that thy life also may convert him. The Apostle by the phrase, without the word, meaneth the publick preaching;
see that thy life also may convert him. The Apostle by the phrase, without the word, means the public preaching;
vvb d po21 n1 av vmb vvi pno31. dt n1 p-acp dt n1, p-acp dt n1, vvz dt j vvg;
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so that the wives life may preach to him all the day:
so that the wives life may preach to him all the day:
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and that same phrase, NONLATINALPHABET, doth imply, 1. the great prize that every mans soule is worth;
and that same phrase,, does imply, 1. the great prize that every men soul is worth;
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2. the delight that they ought to take in converting of others, even the same that merchants doe in their trade.
2. the delight that they ought to take in converting of Others, even the same that merchant's do in their trade.
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13. Holinesse and godlinesse inherent is the end of our faith and justification:
13. Holiness and godliness inherent is the end of our faith and justification:
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and that is the meaning of our Divines, who say, Charity, or Love of God is the end of faith, and that is the meaning of our Divines, who say, Charity, or Love of God is the end of faith,
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because God hath appointed this way of justification by faith, till he hath brought us into eternall glory,
Because God hath appointed this Way of justification by faith, till he hath brought us into Eternal glory,
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and there we have perfect inherent holinesse, though even then the glory and honour of all that shall be given to Christ.
and there we have perfect inherent holiness, though even then the glory and honour of all that shall be given to christ.
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Now, indeed, it hath pleased God to take another way for our acceptation, then shall be hereafter;
Now, indeed, it hath pleased God to take Another Way for our acceptation, then shall be hereafter;
av, av, pn31 vhz vvn np1 pc-acp vvi j-jn n1 p-acp po12 n1, av vmb vbi av;
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not but that God might, if he had pleased, have given us such a measure of grace inherent, whereby we might have obtained eternall life, being without sin, and conformable to his will:
not but that God might, if he had pleased, have given us such a measure of grace inherent, whereby we might have obtained Eternal life, being without since, and conformable to his will:
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but this way hath pleased his wisdome, that so Christ and Grace may be exalted, and we for our sins debased in our selves.
but this Way hath pleased his Wisdom, that so christ and Grace may be exalted, and we for our Sins debased in our selves.
cc-acp d n1 vhz vvn po31 n1, cst av np1 cc n1 vmb vbi vvn, cc pns12 p-acp po12 n2 vvn p-acp po12 n2.
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Therefore good is that of Anselme, Terret me tota vita mea; nam apparet mihi aut peccatum, aut tota sterilitas:
Therefore good is that of Anselm, Terret me tota vita mea; nam Appears mihi Or peccatum, Or tota sterilitas:
av j vbz d pp-f np1, fw-la pno11 fw-la fw-la fw-la; fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la:
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Onely this may make for the excellency of Sanctification, that therefore is Christ, and Grace, and Justification, and all, that at last we may be made perfectly holy.
Only this may make for the excellency of Sanctification, that Therefore is christ, and Grace, and Justification, and all, that At last we may be made perfectly holy.
av-j d vmb vvi p-acp dt n1 pp-f n1, cst av vbz np1, cc n1, cc n1, cc d, cst p-acp ord pns12 vmb vbi vvn av-j j.
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Now some Divines have gone further, but I cannot go along with them: As, 1. Those that doe give them causality and efficiencie of our justification and salvation:
Now Some Divines have gone further, but I cannot go along with them: As, 1. Those that do give them causality and efficiency of our justification and salvation:
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And, if they should use the word Efficiency in a large sense, it might be true, but dangerous:
And, if they should use the word Efficiency in a large sense, it might be true, but dangerous:
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but otherwise, to take Efficient strictly, they cannot; for so was the covenant of workes at first.
but otherwise, to take Efficient strictly, they cannot; for so was the Covenant of works At First.
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Adams obedience would not have meritoriously, but efficiently procured his happinesse.Adams Obedience would not have meritoriously, but efficiently procured his happiness.
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Hence, by the Apostle, faith is not included as works are rejected, for they are rejected as efficients of our salvation;
Hence, by the Apostle, faith is not included as works Are rejected, for they Are rejected as efficients of our salvation;
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but faith is included as the instrumentall and passive receiving of it.
but faith is included as the instrumental and passive receiving of it.
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2. Some learned men have said, Though good workes doe not merit eternall life, for that is wholly purchased by Christs death;
2. some learned men have said, Though good works do not merit Eternal life, for that is wholly purchased by Christ death;
crd d j n2 vhb vvn, cs j n2 vdb xx vvi j n1, p-acp d vbz av-jn vvn p-acp npg1 n1;
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yet, say they, accidentall degrees of glory our godlinesse may obtaine: but that is not safe;
yet, say they, accidental Degrees of glory our godliness may obtain: but that is not safe;
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for, first it's questioned by some, whether there be such degrees at all, or no; but grant it, yet even that must be of grace as well as others.
for, First it's questioned by Some, whither there be such Degrees At all, or no; but grant it, yet even that must be of grace as well as Others.
p-acp, ord pn31|vbz vvn p-acp d, cs pc-acp vbb d n2 p-acp d, cc av-dx; cc-acp vvb pn31, av av cst vmb vbi pp-f n1 c-acp av c-acp n2-jn.
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Lastly, some hold our temporall mercies to come to us by a covenant of workes, but not our spirituall: this also is hard;
Lastly, Some hold our temporal Mercies to come to us by a Covenant of works, but not our spiritual: this also is hard;
ord, d vvb po12 j n2 pc-acp vvi p-acp pno12 p-acp dt n1 pp-f n2, cc-acp xx po12 j: d av vbz j;
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for, we may have these good things either by Christ, or else by the forbearance of God, who doth not take the advantage against us for our sins.
for, we may have these good things either by christ, or Else by the forbearance of God, who does not take the advantage against us for our Sins.
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I shall say no more of this, then by answering a main doubt.
I shall say no more of this, then by answering a main doubt.
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Object. If good workes be still necessarily requisite, why then is not the covenant of grace still a covenant of works:Object. If good works be still necessarily requisite, why then is not the Covenant of grace still a Covenant of works:
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not as at first in Adam, when they were to be perfect and entire;
not as At First in Adam, when they were to be perfect and entire;
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but by grace, pardoning the imperfection of them, in which sense the Arminians affirme it?
but by grace, pardoning the imperfection of them, in which sense the Arminians affirm it?
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Answ. Although good workes be requisite in the man justified or saved, yet it's not a covenant of workes, but faith:Answer Although good works be requisite in the man justified or saved, yet it's not a Covenant of works, but faith:
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and the reason is, because faith onely is the instrument that receiveth justification and eternall life;
and the reason is, Because faith only is the Instrument that receives justification and Eternal life;
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and good workes are to qualifie the subject beleeving, but not the instrument to receive the covenant:
and good works Are to qualify the Subject believing, but not the Instrument to receive the Covenant:
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so that faith onely is the condition that doth receive the covenant, but yet that a man beleeve, is required the change of the whole man;
so that faith only is the condition that does receive the Covenant, but yet that a man believe, is required the change of the Whole man;
av cst n1 av-j vbz dt n1 cst vdz vvi dt n1, cc-acp av cst dt n1 vvi, vbz vvn dt n1 pp-f dt j-jn n1;
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and that faith onely hath such a receiving nature, shall be proved hereafter (God willing.)
and that faith only hath such a receiving nature, shall be proved hereafter (God willing.)
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Use. Of exhortation, to take heed, you turne not the grace of God into licentiousnesse: suspect all doctrines that teach comfort, but not duty;Use. Of exhortation, to take heed, you turn not the grace of God into licentiousness: suspect all doctrines that teach Comfort, but not duty;
n1. pp-f n1, pc-acp vvi n1, pn22 vvb xx dt n1 pp-f np1 p-acp n1: vvb d n2 cst vvb n1, cc-acp xx n1;
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labour indeed to be a spirituall Anatomist, dividing between having godlinesse, and trusting in it: but take heed of separating Sanctification from Justification.
labour indeed to be a spiritual Anatomist, dividing between having godliness, and trusting in it: but take heed of separating Sanctification from Justification.
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Be not a Pharisee, nor yet a Publican:
Be not a Pharisee, nor yet a Publican:
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so that I shall exhort thee at this time, not against the Antinomianisme in thy judgement onely, but in thine heart also.
so that I shall exhort thee At this time, not against the Antinomianism in thy judgement only, but in thine heart also.
av cst pns11 vmb vvi pno21 p-acp d n1, xx p-acp dt n1 p-acp po21 n1 av-j, cc-acp p-acp po21 n1 av.
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As Luther said, Every man hath a Pope in his belly; so every man hath an Antinomian.
As Luther said, Every man hath a Pope in his belly; so every man hath an Antinomian.
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Paul found his flesh rebelling against the Law of God, reconcile the Law and the Gospel, Justification and Holinesse.Paul found his Flesh rebelling against the Law of God, reconcile the Law and the Gospel, Justification and Holiness.
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Follow holinesse as earnestly, as if thou hadst nothing to help thee but that;
Follow holiness as earnestly, as if thou Hadst nothing to help thee but that;
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and yet rely upon Christs merits as fully, as if thou hadst no holinesse at all.
and yet rely upon Christ merits as Fully, as if thou Hadst no holiness At all.
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And what though thy intent be onely to set up Christ and Grace, yet a corrupted opinion may soon corrupt a mans life;
And what though thy intent be only to Set up christ and Grace, yet a corrupted opinion may soon corrupt a men life;
cc q-crq cs po21 n1 vbi j pc-acp vvi a-acp np1 cc n1, av dt j-vvn n1 vmb av vvi dt ng1 n1;
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as rheume, falling from the head, doth putrefie the lungs, and other vitall parts.
as rheum, falling from the head, does putrefy the lungs, and other vital parts.
c-acp n1, vvg p-acp dt n1, vdz vvi dt n2, cc j-jn j n2.
(11) lecture (DIV2)
101
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939
LECTURE V. 1 TIM. 1. 9. Knowing this, that the Law is not made for a righteous man.
LECTURE V. 1 TIM. 1. 9. Knowing this, that the Law is not made for a righteous man.
n1 np1 crd n1. crd crd vvg d, cst dt n1 vbz xx vvn p-acp dt j n1.
(12) lecture (DIV2)
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WE are at this time to demolish one of the strongest holds that the Adversary hath:
WE Are At this time to demolish one of the Strongest holds that the Adversary hath:
pns12 vbr p-acp d n1 pc-acp vvi crd pp-f dt js n2 cst dt n1 vhz:
(12) lecture (DIV2)
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For, it may be supposed, that the eighth verse cannot be so much against them, as the ninth is for them:
For, it may be supposed, that the eighth verse cannot be so much against them, as the ninth is for them:
p-acp, pn31 vmb vbi vvn, cst dt ord n1 vmbx vbi av av-d p-acp pno32, c-acp dt ord vbz p-acp pno32:
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Therefore Austin observeth well, The Apostle (saith he) joyning two things, as it were contrary, together, doth monere & movere, both admonish and provoke the Reader to find out the true answer to this question,
Therefore Austin observeth well, The Apostle (Says he) joining two things, as it were contrary, together, does monere & movere, both admonish and provoke the Reader to find out the true answer to this question,
av np1 vvz av, dt n1 (vvz pns31) vvg crd n2, c-acp pn31 vbdr j-jn, av, vdz n1 cc fw-la, d vvi cc vvi dt n1 pc-acp vvi av dt j n1 p-acp d n1,
(12) lecture (DIV2)
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how both of them can be true. how both of them can be true.
c-crq d pp-f pno32 vmb vbi j.
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We must therefore say to these places, as Moses did to the two Israelites fighting, Why fall you out, seeing you are brethren? Austin improveth the objection thus, If the Law be good,
We must Therefore say to these places, as Moses did to the two Israelites fighting, Why fallen you out, seeing you Are brothers? Austin improveth the objection thus, If the Law be good,
pns12 vmb av vvi p-acp d n2, c-acp np1 vdd p-acp dt crd np1 vvg, uh-crq vvb pn22 av, vvg pn22 vbr n2? np1 vvz dt n1 av, cs dt n1 vbb j,
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when used lawfully, and none but the righteous man can use it lawfully, how then should it not be but to him, who onely can make the true use of it? Therefore,when used lawfully, and none but the righteous man can use it lawfully, how then should it not be but to him, who only can make the true use of it? Therefore,
c-crq vvn av-j, cc pix p-acp dt j n1 vmb vvi pn31 av-j, c-crq av vmd pn31 xx vbi cc-acp p-acp pno31, r-crq av-j vmb vvi dt j n1 pp-f pn31? av,
(12) lecture (DIV2)
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for the better understanding of these words, let us consider, who they are that are said to know: and secondly, what is said to be knowne.
for the better understanding of these words, let us Consider, who they Are that Are said to know: and secondly, what is said to be known.
c-acp dt jc n1 pp-f d n2, vvb pno12 vvi, r-crq pns32 vbr d vbr vvn pc-acp vvi: cc ord, r-crq vbz vvn pc-acp vbi vvn.
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The subject knowing is here in this Verse in the singular number, in the Verse before in the plurall:
The Subject knowing is Here in this Verse in the singular number, in the Verse before in the plural:
dt j-jn n-vvg vbz av p-acp d n1 p-acp dt j n1, p-acp dt n1 a-acp p-acp dt j:
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it's therefore doubted, whether this be affirmed of the same persons or no. Some Exposito•s think those in the eighth, and these in the ninth, are the same,
it's Therefore doubted, whither this be affirmed of the same Persons or no. some Exposito•s think those in the eighth, and these in the ninth, Are the same,
pn31|vbz av vvn, cs d vbb vvn pp-f dt d n2 cc uh-dx. d n2 vvb d p-acp dt ord, cc d p-acp dt ord, vbr dt d,
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and that the Apostle doth change the number from the plurall to the singular; which is very frequent in Scripture:
and that the Apostle does change the number from the plural to the singular; which is very frequent in Scripture:
cc cst dt n1 vdz vvi dt n1 p-acp dt j p-acp dt j; r-crq vbz av j p-acp n1:
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as, Galat. 6. 1. Others (as Salmeron) make a mysticall reason in the changing, Because (saith he) there are but few that know the Law is not made for the righteous,
as, Galatians 6. 1. Others (as Salmeron) make a mystical reason in the changing, Because (Says he) there Are but few that know the Law is not made for the righteous,
c-acp, np1 crd crd ng2-jn (p-acp np1) vvb dt j n1 p-acp dt j-vvg, p-acp (vvz pns31) pc-acp vbr p-acp d cst vvb dt n1 vbz xx vvn p-acp dt j,
(12) lecture (DIV2)
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therefore hee speaketh in the singular number. Therefore he speaks in the singular number.
av pns31 vvz p-acp dt j n1.
(12) lecture (DIV2)
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There is a second kind of Interpreters, and they do not make this spoken of the same,
There is a second kind of Interpreters, and they do not make this spoken of the same,
pc-acp vbz dt ord n1 pp-f n2, cc pns32 vdb xx vvi d vvn pp-f dt d,
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but understand this word, as a qualification of him that doth rightly use the Law: Thus, The Law is good, if a man use it lawfully;
but understand this word, as a qualification of him that does rightly use the Law: Thus, The Law is good, if a man use it lawfully;
cc-acp vvb d n1, c-acp dt n1 pp-f pno31 cst vdz av-jn vvi dt n1: av, dt n1 vbz j, cs dt n1 vvb pn31 av-j;
(12) lecture (DIV2)
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and he useth it lawfully, that knoweth it's not made for the righteous. Which of these interpretations you take is not much materiall:
and he uses it lawfully, that Knoweth it's not made for the righteous. Which of these interpretations you take is not much material:
cc pns31 vvz pn31 av-j, cst vvz pn31|vbz xx vvn p-acp dt j. r-crq pp-f d n2 pn22 vvb vbz xx d j-jn:
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onely this is good to observe, that the Apostle, using these words, We know, and Knowing, doth imply, what understanding all Christians ought to have in the nature of the Law.
only this is good to observe, that the Apostle, using these words, We know, and Knowing, does imply, what understanding all Christians ought to have in the nature of the Law.
av-j d vbz j pc-acp vvi, cst dt n1, vvg d n2, pns12 vvb, cc vvg, vdz vvi, r-crq vvg d np1 vmd p-acp vhb p-acp dt n1 pp-f dt n1.
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Secondly, let us consider, what Law he here speaks of.
Secondly, let us Consider, what Law he Here speaks of.
ord, vvb pno12 vvi, q-crq n1 pns31 av vvz pp-f.
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Some have understood it of the ceremoniall Law, because of Christs death that was to be abolished,
some have understood it of the ceremonial Law, Because of Christ death that was to be abolished,
d vhb vvn pn31 pp-f dt j n1, c-acp pp-f npg1 n1 cst vbds pc-acp vbi vvn,
(12) lecture (DIV2)
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and because all the ceremonies of the Law were convictions of sins, and hand-writings against those that used them: But this cannot be;
and Because all the ceremonies of the Law were convictions of Sins, and Hand-writings against those that used them: But this cannot be;
cc c-acp d dt n2 pp-f dt n1 vbdr n2 pp-f n2, cc j p-acp d cst vvd pno32: cc-acp d vmbx vbi;
(12) lecture (DIV2)
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959
for circumcision was commanded to Abraham a righteous man, and so to all the godly under the Old Testament:
for circumcision was commanded to Abraham a righteous man, and so to all the godly under the Old Testament:
p-acp n1 vbds vvn p-acp np1 dt j n1, cc av p-acp d dt j p-acp dt j n1:
(12) lecture (DIV2)
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960
and the persons, who are opposed to the righteous man are such, who transgresse the Morall Law.
and the Persons, who Are opposed to the righteous man Are such, who transgress the Moral Law.
cc dt n2, r-crq vbr vvn p-acp dt j n1 vbr d, r-crq vvb dt j n1.
(12) lecture (DIV2)
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Others, that do understand it of the Morall Law, apply it to the repetition and renovation of it by Moses: for, the Law being at first made to Adam upon his fall, wickednesse by degrees did arise to such an height, that the Law was added because of transgressions, as Paul speaketh.
Others, that do understand it of the Moral Law, apply it to the repetition and renovation of it by Moses: for, the Law being At First made to Adam upon his fallen, wickedness by Degrees did arise to such an height, that the Law was added Because of transgressions, as Paul speaks.
n2-jn, cst vdb vvi pn31 pp-f dt j n1, vvb pn31 p-acp dt n1 cc n1 pp-f pn31 p-acp np1: p-acp, dt n1 vbg p-acp ord vvn p-acp np1 p-acp po31 n1, n1 p-acp n2 vdd vvi p-acp d dt n1, cst dt n1 vbds vvn p-acp pp-f n2, p-acp np1 vvz.
(12) lecture (DIV2)
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But we may understand it of the Morall Law generally;
But we may understand it of the Moral Law generally;
cc-acp pns12 vmb vvi pn31 pp-f dt j n1 av-j;
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963
onely take notice of this, that the Apostle doth not here undertake a theologicall handling of the use of the Law, (for that he doth in other places) but he brings it in as a generall sentence to be accōmodated to his particular meaning concerning the righteous man here.
only take notice of this, that the Apostle does not Here undertake a theological handling of the use of the Law, (for that he does in other places) but he brings it in as a general sentence to be accommodated to his particular meaning Concerning the righteous man Here.
av-j vvb n1 pp-f d, cst dt n1 vdz xx av vvi dt j n-vvg pp-f dt n1 pp-f dt n1, (p-acp cst pns31 vdz p-acp n-jn n2) cc-acp pns31 vvz pn31 p-acp c-acp dt j n1 pc-acp vbi vvn p-acp po31 j n1 vvg dt j n1 av.
(12) lecture (DIV2)
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Wee must not interpret it of one absolutely righteous, but one that is so quoad conatum and desiderium; for the people of God are called righteous, because of the righteousnesse that is in them,
we must not interpret it of one absolutely righteous, but one that is so quoad conatum and desiderium; for the people of God Are called righteous, Because of the righteousness that is in them,
pns12 vmb xx vvi pn31 pp-f pi av-j j, cc-acp pi cst vbz av av fw-la cc fw-la; p-acp dt n1 pp-f np1 vbr vvn j, c-acp pp-f dt n1 cst vbz p-acp pno32,
(12) lecture (DIV2)
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although they be not justified by it.
although they be not justified by it.
cs pns32 vbb xx vvn p-acp pn31.
(12) lecture (DIV2)
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The Antinomian and Papist doe both concurre in this error, though upon different grounds, that our righteousnesse and workes are perfect,
The Antinomian and Papist do both concur in this error, though upon different grounds, that our righteousness and works Are perfect,
dt jp cc njp vdi av-d vvi p-acp d n1, cs p-acp j n2, cst po12 n1 cc n2 vbr j,
(12) lecture (DIV2)
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967
and therefore doe apply those places; A people without spot or wrinkle, &c. to the people of God in this life,
and Therefore do apply those places; A people without spot or wrinkle, etc. to the people of God in this life,
cc av vdb vvi d n2; dt n1 p-acp n1 cc n1, av p-acp dt n1 pp-f np1 p-acp d n1,
(12) lecture (DIV2)
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and that not onely in justification, but in sanctification also. As (saith the Antinomian) in a dark dungeon, when the doore is opened,
and that not only in justification, but in sanctification also. As (Says the Antinomian) in a dark dungeon, when the door is opened,
cc cst xx av-j p-acp n1, cc-acp p-acp n1 av. p-acp (vvz dt njp) p-acp dt j n1, c-crq dt n1 vbz vvn,
(12) lecture (DIV2)
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969
and the sun-light come in, though that be dark in it selfe, yet it is made all light by the sun: and the sunlight come in, though that be dark in it self, yet it is made all Light by the sun:
cc dt n1 vvb p-acp, cs d vbb j p-acp pn31 n1, av pn31 vbz vvn d n1 p-acp dt n1:
(12) lecture (DIV2)
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970
Or, As water in a red glasse, though that be not red, yet, by reason of the glasse, it lookes all red:
Or, As water in a read glass, though that be not read, yet, by reason of the glass, it looks all read:
cc, p-acp n1 p-acp dt j-jn n1, cs d vbb xx vvn, av, p-acp n1 pp-f dt n1, pn31 vvz d j-jn:
(12) lecture (DIV2)
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971
so though we be filthy in our selves, yet all that God seeth in us lookes as Christs, not onely in justification, but sanctification. so though we be filthy in our selves, yet all that God sees in us looks as Christ, not only in justification, but sanctification.
av cs pns12 vbb j p-acp po12 n2, av d cst np1 vvz p-acp pno12 n2 p-acp npg1, xx av-j p-acp n1, cc-acp n1.
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972
This is to be confuted hereafter.
This is to be confuted hereafter.
d vbz pc-acp vbi vvn av.
(12) lecture (DIV2)
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973
Thirdly, let us take notice how the Antinomian explaineth this place, and what hee meanes by this Text. The old Antinomian, Islebius Agricola, states the question thus:
Thirdly, let us take notice how the Antinomian Explaineth this place, and what he means by this Text. The old Antinomian, Islebius Agricola, states the question thus:
ord, vvb pno12 vvi n1 c-crq dt njp vvz d n1, cc r-crq pns31 vvz p-acp d np1 dt j np1, np1 np1, n2 dt n1 av:
(12) lecture (DIV2)
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974
Whether the Law be to a righteous man as a teacher, ruler, commander, and requirer of obedience actively: Whither the Law be to a righteous man as a teacher, ruler, commander, and requirer of Obedience actively:
cs dt n1 vbb p-acp dt j n1 p-acp dt n1, n1, n1, cc vvi pp-f n1 av-j:
(12) lecture (DIV2)
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975
Or, Whether the righteous man doth indeed the works of the Law, but that is passivè;
Or, Whither the righteous man does indeed the works of the Law, but that is passivè;
cc, cs dt j n1 vdz av dt n2 pp-f dt n1, cc-acp cst vbz n1;
(12) lecture (DIV2)
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the Law is wrought by him, but the Law doth not work on him. the Law is wrought by him, but the Law does not work on him.
dt n1 vbz vvn p-acp pno31, cc-acp dt n1 vdz xx vvi p-acp pno31.
(12) lecture (DIV2)
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977
So then, the question is not, Whether the things of the Law be done, (for they say the righteous man is active to the Law,
So then, the question is not, Whither the things of the Law be done, (for they say the righteous man is active to the Law,
av av, dt n1 vbz xx, cs dt n2 pp-f dt n1 vbb vdn, (c-acp pns32 vvb dt j n1 vbz j p-acp dt n1,
(12) lecture (DIV2)
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and not that to him) but, Whether, when these things are done, they are done by a godly man, admonished, instructed,
and not that to him) but, Whither, when these things Are done, they Are done by a godly man, admonished, instructed,
cc xx d p-acp pno31) cc-acp, cs, c-crq d n2 vbr vdn, pns32 vbr vdn p-acp dt j n1, vvn, vvn,
(12) lecture (DIV2)
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979
and commanded by the Law of God: And this they deny. As for the later Antinomian, he speaketh very uncertainly, and inconsistently:and commanded by the Law of God: And this they deny. As for the later Antinomian, he speaks very uncertainly, and inconsistently:
cc vvd p-acp dt n1 pp-f np1: cc d pns32 vvb. p-acp p-acp dt jc np1, pns31 vvz av av-j, cc av-j:
(12) lecture (DIV2)
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980
Sometimes he grants the Law is a rule, but very hardly and seldome; then presently kicketh all downe againe:
Sometime he grants the Law is a Rule, but very hardly and seldom; then presently kicketh all down again:
av pns31 vvz dt n1 vbz dt n1, cc-acp av av cc av; av av-j vvz d a-acp av:
(12) lecture (DIV2)
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981
For, saith he, it cannot be conceived that it should rule, but also it should reigne; For, Says he, it cannot be conceived that it should Rule, but also it should Reign;
p-acp, vvz pns31, pn31 vmbx vbi vvn cst pn31 vmd vvi, cc-acp av pn31 vmd vvi;
(12) lecture (DIV2)
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and therefore think it impossible, that one act of the Law should be without the other.
and Therefore think it impossible, that one act of the Law should be without the other.
cc av vvb pn31 j, cst pi n1 pp-f dt n1 vmd vbi p-acp dt n-jn.
(12) lecture (DIV2)
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983
The damnatory power of the Law is inseparable from it: The damnatory power of the Law is inseparable from it:
dt j n1 pp-f dt n1 vbz j p-acp pn31:
(12) lecture (DIV2)
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984
Can you put your conscience under the mandatory power, and yet keep it from the damnatory? (Assertion of Grace page 33. Againe, the same Author, page 31.) If it be true that the Law cannot condemne, it is no more a Law, saith Luther. I say not that you have dealt as uncourteously with the Law,Can you put your conscience under the mandatory power, and yet keep it from the damnatory? (Assertion of Grace page 33. Again, the same Author, page 31.) If it be true that the Law cannot condemn, it is no more a Law, Says Luther. I say not that you have dealt as uncourteously with the Law,
vmb pn22 vvi po22 n1 p-acp dt j n1, cc av vvb pn31 p-acp dt n1? (n1 pp-f n1 n1 crd av, dt d n1, n1 crd) cs pn31 vbb j cst dt n1 vmbx vvi, pn31 vbz av-dx av-dc dt n1, vvz np1. pns11 vvb xx cst pn22 vhb vvn a-acp av-j p-acp dt n1,
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as did that King with Davids servants, who cut off their garments by the midst:
as did that King with Davids Servants, who Cut off their garments by the midst:
c-acp vdd d n1 p-acp npg1 n2, r-crq vvd a-acp po32 n2 p-acp dt n1:
(12) lecture (DIV2)
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986
but you have done worse, for even, Joab - like, under friendly words, you have destroyed the life and soul of the Law.
but you have done Worse, for even, Joab - like, under friendly words, you have destroyed the life and soul of the Law.
cc-acp pn22 vhb vdn av-jc, c-acp av, np1 - vvb, p-acp j n2, pn22 vhb vvn dt n1 cc n1 pp-f dt n1.
(12) lecture (DIV2)
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987
You can as well take your Appendices from the Law, as you terme them, and yet let it remaine a true law;
You can as well take your Appendices from the Law, as you term them, and yet let it remain a true law;
pn22 vmb a-acp av vvb po22 n2 p-acp dt n1, c-acp pn22 vvb pno32, cc av vvb pn31 vvi dt j n1;
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988
as you can take the braines and heart of a man, and yet leave him a man still.
as you can take the brains and heart of a man, and yet leave him a man still.
c-acp pn22 vmb vvi dt n2 cc n1 pp-f dt n1, cc av vvb pno31 dt n1 av.
(12) lecture (DIV2)
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989
By this it appeareth, that if the Law doth not curse a man, neither can it command a man, according to their opinion.
By this it appears, that if the Law does not curse a man, neither can it command a man, according to their opinion.
p-acp d pn31 vvz, cst cs dt n1 vdz xx vvi dt n1, dx vmb pn31 vvi dt n1, vvg p-acp po32 n1.
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990
The same Author againe, pag. 5. Hee dare not trust a beleever to walke without his keeper [ the Law, ] as if he judged no otherwise of him then of a malefactor in Newgate, who would kill and rob if his Jaylor were not with him:
The same Author again, page. 5. He Dare not trust a believer to walk without his keeper [ the Law, ] as if he judged no otherwise of him then of a Malefactor in Newgate, who would kill and rob if his Jailor were not with him:
dt d n1 av, n1. crd pns31 vvb xx vvi dt n1 pc-acp vvi p-acp po31 n1 [ dt n1, ] c-acp cs pns31 vvd dx av pp-f pno31 av pp-f dt n1 p-acp np1, r-crq vmd vvi cc vvi cs po31 n1 vbdr xx p-acp pno31:
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991
Thus they are onely kept within the compasse of the Law, but are not keepers of it. Thus they Are only kept within the compass of the Law, but Are not keepers of it.
av pns32 vbr av-j vvn p-acp dt n1 pp-f dt n1, cc-acp vbr xx n2 pp-f pn31.
(12) lecture (DIV2)
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992
Yet, at another time, the same Author calls it a slander, to say, that they deny the Law.
Yet, At Another time, the same Author calls it a slander, to say, that they deny the Law.
av, p-acp j-jn n1, dt d n1 vvz pn31 dt n1, pc-acp vvi, cst pns32 vvb dt n1.
(12) lecture (DIV2)
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993
Now, who can reconcile these contradictions? Nor is this shufling and uncertainty any new thing;
Now, who can reconcile these contradictions? Nor is this shuffling and uncertainty any new thing;
av, r-crq vmb vvi d n2? ccx vbz d n-vvg cc n1 d j n1;
(12) lecture (DIV2)
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994
for the old and first Antinomian did many times promise amendment, and yet afterwards fell to his errour againe;
for the old and First Antinomian did many times promise amendment, and yet afterwards fell to his error again;
p-acp dt j cc ord np1 vdd d n2 vvb n1, cc av av vvd p-acp po31 n1 av;
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after that he condemned his errour, and recanted his errour in a publick Auditory, and printed his revocation,
After that he condemned his error, and recanted his error in a public Auditory, and printed his revocation,
c-acp cst pns31 vvd po31 n1, cc vvd po31 n1 p-acp dt j j, cc vvn po31 n1,
(12) lecture (DIV2)
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996
yet, when Luther was dead, hee relapsed into that errour: so hard a thing is it to get poyson out, when its once swallowed downe.
yet, when Luther was dead, he relapsed into that error: so hard a thing is it to get poison out, when its once swallowed down.
av, c-crq np1 vbds j, pns31 vvn p-acp d n1: av j dt n1 vbz pn31 pc-acp vvi n1 av, c-crq pn31|vbz a-acp vvn a-acp.
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997
In the fourth place we come to lay down those things that may cleare the meaning of the Apostle:
In the fourth place we come to lay down those things that may clear the meaning of the Apostle:
p-acp dt ord n1 pns12 vvb pc-acp vvi a-acp d n2 cst vmb vvi dt n1 pp-f dt n1:
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and first know, that humane Authors, who yet have acknowledged the help of precepts, doe speake thus much of a righteous, man, onely to shew this, that he doth that which is righteous,
and First know, that humane Authors, who yet have acknowledged the help of Precepts, do speak thus much of a righteous, man, only to show this, that he does that which is righteous,
cc ord vvb, cst j n2, r-crq av vhb vvn dt n1 pp-f n2, vdb vvi av d pp-f dt j, n1, av-j pc-acp vvi d, cst pns31 vdz d r-crq vbz j,
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for love of righteousnesse, not for feare of punishment: As Aquinas said of his love to God, Amo, quia amo; & amo, ut amem. for love of righteousness, not for Fear of punishment: As Aquinas said of his love to God, Amo, quia Amo; & Amo, ut amem.
p-acp n1 pp-f n1, xx p-acp n1 pp-f n1: p-acp np1 vvd pp-f po31 n1 p-acp np1, fw-la, fw-la fw-la; cc fw-la, fw-la fw-la.
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Thus Seneca, Ad Legem esse bonum exiguum est: Its a poore small thing to be good onely according to the law.
Thus Senecca, Ad Legem esse bonum exiguum est: Its a poor small thing to be good only according to the law.
av np1, fw-la fw-la fw-la fw-la fw-la fw-la: pn31|vbz dt j j n1 pc-acp vbi j av-j vvg p-acp dt n1.
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And so Aristotle, lib. 3. Polit. cap. 9. sheweth how a righteous man would be good, though there were no law;
And so Aristotle, lib. 3. Politic cap. 9. shows how a righteous man would be good, though there were no law;
cc av np1, n1. crd np1 n1. crd vvz c-crq dt j n1 vmd vbi j, cs pc-acp vbdr dx n1;
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as they say of a Magistrate, he ought to be NONLATINALPHABET, a living law. Thus Socrates said of the Civill Law, NONLATINALPHABET And Plato Polit. 3. NONLATINALPHABET, It is not fit to command or make lawes for those that are good.
as they say of a Magistrate, he ought to be, a living law. Thus Socrates said of the Civil Law, And Plato Politic 3., It is not fit to command or make laws for those that Are good.
c-acp pns32 vvb pp-f dt n1, pns31 vmd pc-acp vbi, dt j-vvg n1. av npg1 vvd pp-f dt j n1, cc np1 np1 crd, pn31 vbz xx j pc-acp vvi cc vvi n2 p-acp d cst vbr j.
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These Sayings are not altogether true, yet they have some kinde of truth in them.
These Sayings Are not altogether true, yet they have Some kind of truth in them.
d n2-vvg vbr xx av j, av pns32 vhb d n1 pp-f n1 p-acp pno32.
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Hence it was that Antisthenes said, A wise man was not bound by any lawes: And Demonax told a Lawyer, that all their lawes would come to nothing;
Hence it was that Antisthenes said, A wise man was not bound by any laws: And demonax told a Lawyer, that all their laws would come to nothing;
av pn31 vbds d np1 vvd, dt j n1 vbds xx vvn p-acp d n2: cc np1 vvd dt n1, cst d po32 n2 vmd vvi p-acp pix;
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for good men did not need them, and wicked men would not be the better for them. for good men did not need them, and wicked men would not be the better for them.
p-acp j n2 vdd xx vvi pno32, cc j n2 vmd xx vbi dt jc p-acp pno32.
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And as the Heathens have said thus, so the Fathers:
And as the heathens have said thus, so the Father's:
cc p-acp dt n2-jn vhb vvn av, av dt n2:
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1007
Hierome, What needs the Law say to a righteous man, Thou shalt not kill, to whom it's not permitted to be angry? Yet we see David, though a righteous man, needed this precept.Jerome, What needs the Law say to a righteous man, Thou shalt not kill, to whom it's not permitted to be angry? Yet we see David, though a righteous man, needed this precept.
np1, q-crq vvz dt n1 vvb p-acp dt j n1, pns21 vm2 xx vvi, p-acp ro-crq pn31|vbz xx vvn pc-acp vbi j? av pns12 vvb np1, cs dt j n1, vvd d n1.
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1008
But especially Chrysostome, even from these words, doth wonderfully hyperbolize, A righteous man needs not the Law, no not teaching or admonishing;
But especially Chrysostom, even from these words, does wonderfully hyperbolize, A righteous man needs not the Law, no not teaching or admonishing;
p-acp av-j np1, av p-acp d n2, vdz av-j vvi, dt j n1 vvz xx dt n1, uh-dx xx vvg cc vvg;
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yea, he disdaines to be warned by it, he doth not wait or stay to learne of it. yea, he disdains to be warned by it, he does not wait or stay to Learn of it.
uh, pns31 vvz pc-acp vbi vvn p-acp pn31, pns31 vdz xx vvi cc vvb pc-acp vvi pp-f pn31.
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As therefore a Musician or Grammarian, that hath these arts within him, scornes the Grammar, or to goe to look to the rules; so doth a righteous man. Now these are but hyperbole's;
As Therefore a Musician or Grammarian, that hath these arts within him, scorns the Grammar, or to go to look to the rules; so does a righteous man. Now these Are but hyperbole's;
c-acp av dt n1 cc n1, cst vhz d n2 p-acp pno31, vvz dt n1, cc pc-acp vvi pc-acp vvi p-acp dt n2; av vdz dt j n1. av d vbr p-acp n2;
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for what godly man is there, that needs not the Word as a light, that needs it not as a goad? Indeed, in heaven the godly shall not need the Law;
for what godly man is there, that needs not the Word as a Light, that needs it not as a goad? Indeed, in heaven the godly shall not need the Law;
p-acp r-crq j n1 vbz a-acp, cst vvz xx dt n1 p-acp dt n1, cst vvz pn31 xx p-acp dt n1? np1, p-acp n1 dt j vmb xx vvi dt n1;
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no more shall they the Gospel, or the whole word of God.
no more shall they the Gospel, or the Whole word of God.
dx dc vmb pns32 dt n1, cc dt j-jn n1 pp-f np1.
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2. There are three interpretations which come very neere one another, and all doe well help to the clearing of the Apostle. 1. Some learned men lay an emphasis in the word [ Made ] NONLATINALPHABET.
2. There Are three interpretations which come very near one Another, and all do well help to the clearing of the Apostle. 1. some learned men lay an emphasis in the word [ Made ].
crd pc-acp vbr crd n2 r-crq vvb av av-j pi j-jn, cc d vdb av vvi p-acp dt n-vvg pp-f dt n1. crd d j n2 vvb dt n1 p-acp dt n1 [ vvd ].
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It is not made to a godly man as a burden, he hath a love and a delight in it;It is not made to a godly man as a burden, he hath a love and a delight in it;
pn31 vbz xx vvn p-acp dt j n1 p-acp dt n1, pns31 vhz dt n1 cc dt n1 p-acp pn31;
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Lex est posita, sed non imposita: He doth not say, Justi non habent legem, aut sunt sine lege; Lex est Posita, sed non imposita: He does not say, Justi non habent legem, Or sunt sine lege;
fw-la fw-la fw-la, fw-la fw-fr fw-la: pns31 vdz xx vvi, np1 fw-fr fw-la fw-la, fw-la fw-la fw-la fw-la;
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1016
sed non imminet •is tanquam flagellum, it's not like a whip to them.sed non imminet •is tanquam flagellum, it's not like a whip to them.
fw-la fw-fr fw-la fw-la fw-la fw-la, pn31|vbz xx av-j dt n1 p-acp pno32.
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The wicked wish there were no Law, and cry out as he, Utinam hoc esset non peccare!
The wicked wish there were no Law, and cry out as he, Utinam hoc esset non Peccare!
dt j n1 a-acp vbdr dx n1, cc vvb av c-acp pns31, fw-la fw-la fw-la fw-la uh!
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The righteous man is rather in the Law, then under it.
The righteous man is rather in the Law, then under it.
dt j n1 vbz av-c p-acp dt n1, av p-acp pn31.
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It's true, the word [ NONLATINALPHABET ] in the generall doth signifie no more then to lye, or be, or is; therefore, in Athenaus, Ʋlpianus was called NONLATINALPHABET, because of his frequent questions, NONLATINALPHABET;
It's true, the word [ ] in the general does signify no more then to lie, or be, or is; Therefore, in Athenaus, Ʋlpianus was called, Because of his frequent questions,;
pn31|vbz j, dt n1 [ ] p-acp dt n1 vdz vvi dx dc cs p-acp vvb, cc vbb, cc vbz; av, p-acp np1, np1 vbds vvn, c-acp pp-f po31 j n2,;
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where such or such a word might be found: but yet sometimes it signifieth to be laid to a thing, as to destroy it;
where such or such a word might be found: but yet sometime it signifies to be laid to a thing, as to destroy it;
c-crq d cc d dt n1 vmd vbi vvn: cc-acp av av pn31 vvz pc-acp vbi vvn p-acp dt n1, c-acp pc-acp vvi pn31;
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so Matth. 3. 10. The axe is laid to the root of the tree, NONLATINALPHABET in the originall.
so Matthew 3. 10. The axe is laid to the root of the tree, in the original.
av np1 crd crd dt n1 vbz vvn p-acp dt n1 pp-f dt n1, p-acp dt n-jn.
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Now this is to be understood so farre forth as he is righteous, otherwise the things of God are many times a burden to a godly man.
Now this is to be understood so Far forth as he is righteous, otherwise the things of God Are many times a burden to a godly man.
av d vbz pc-acp vbi vvn av av-j av c-acp pns31 vbz j, av dt n2 pp-f np1 vbr d n2 dt n1 p-acp dt j n1.
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1023
Let us not oppose then the works of the Law, and the works of the Spirit, Grace and Gospel;
Let us not oppose then the works of the Law, and the works of the Spirit, Grace and Gospel;
vvb pno12 xx vvi av dt n2 pp-f dt n1, cc dt n2 pp-f dt n1, n1 cc n1;
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1024
for the same actions are the workes of the Law ratione objecti, and the works of the Spirit ratione efficientis. Indeed the Scripture opposeth Grace and Workes,
for the same actions Are the works of the Law ratione Object, and the works of the Spirit ratione efficientis. Indeed the Scripture Opposeth Grace and Works,
p-acp dt d n2 vbr dt n2 pp-f dt n1 fw-la n1, cc dt n2 pp-f dt n1 fw-la fw-la. av dt n1 vvz n1 cc vvz,
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and Faith and Workes, but in a cleane other sense then the Antinomian, in time is to be shewed.
and Faith and Works, but in a clean other sense then the Antinomian, in time is to be showed.
cc n1 cc vvz, p-acp p-acp dt j j-jn n1 av dt njp, p-acp n1 vbz pc-acp vbi vvn.
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The second interpretation is of the damnatory and cursing part of the Law:
The second Interpretation is of the damnatory and cursing part of the Law:
dt ord n1 vbz pp-f dt j cc vvg vvb pp-f dt n1:
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The Law is not made to the beleever so, as he should abide under the cursing, and condemning power of it: The Law is not made to the believer so, as he should abide under the cursing, and condemning power of it:
dt n1 vbz xx vvn p-acp dt n1 av, c-acp pns31 vmd vvi p-acp dt j-vvg, cc vvg n1 pp-f pn31:
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and in this sense we are frequently denied to be under the Law.
and in this sense we Are frequently denied to be under the Law.
cc p-acp d n1 pns12 vbr av-j vvn pc-acp vbi p-acp dt n1.
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It's true, the godly are under the desert of the curse of the Law, but not the actuall curse, and condemnation:
It's true, the godly Are under the desert of the curse of the Law, but not the actual curse, and condemnation:
pn31|vbz j, dt j vbr p-acp dt n1 pp-f dt n1 pp-f dt n1, cc-acp xx dt j n1, cc n1:
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1030
Nor doth it therefore follow, that there is no Law, because it doth not curse;
Nor does it Therefore follow, that there is no Law, Because it does not curse;
ccx vdz pn31 av vvi, cst pc-acp vbz dx n1, c-acp pn31 vdz xx vvi;
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for it's a good rule in Divinity, à remotione actus secund• in subjecto impediti, non valet argumentum ad remotionem actûs primi;
for it's a good Rule in Divinity, à remotione actus secund• in Subject impediti, non valet argumentum ad remotionem actûs Primi;
p-acp pn31|vbz dt j n1 p-acp n1, fw-fr fw-la fw-la n1 p-acp fw-la fw-la, fw-fr n1 fw-la fw-la fw-la fw-la fw-la;
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from the removall of an act or operation, the argument doth not hold to the removing of the thing it selfe:
from the removal of an act or operation, the argument does not hold to the removing of the thing it self:
p-acp dt n1 pp-f dt n1 cc n1, dt n1 vdz xx vvi p-acp dt n-vvg pp-f dt n1 pn31 n1:
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1033
as it did not follow, The fire did not burne the three Worthies, therefore there was no fire; God did hinder the act:
as it did not follow, The fire did not burn the three Worthies, Therefore there was no fire; God did hinder the act:
c-acp pn31 vdd xx vvi, dt n1 vdd xx vvi dt crd n2-j, av a-acp vbds dx n1; np1 vdd vvi dt n1:
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1034
And if that could be in naturall agents, which work naturally, how much rather in morall causes, such as the Law is of condemnation, which works according to the appointment of God? So then the Law is not to curse or condemne the righteous man.
And if that could be in natural agents, which work naturally, how much rather in moral Causes, such as the Law is of condemnation, which works according to the appointment of God? So then the Law is not to curse or condemn the righteous man.
cc cs d vmd vbi p-acp j n2, r-crq vvb av-j, c-crq d av-c p-acp j n2, d c-acp dt n1 vbz pp-f n1, r-crq vvz vvg p-acp dt n1 pp-f np1? av av dt n1 vbz xx pc-acp vvi cc vvi dt j n1.
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The last interpretation is, that the Law was not made because of righteous men, but unrighteous.
The last Interpretation is, that the Law was not made Because of righteous men, but unrighteous.
dt ord n1 vbz, cst dt n1 vbds xx vvn c-acp pp-f j n2, cc-acp j.
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Had Adam continued in innocency, there had not been such a solemne declaration of Moses his Law;
Had Adam continued in innocency, there had not been such a solemn declaration of Moses his Law;
vhd np1 vvd p-acp n1, a-acp vhd xx vbn d dt j n1 pp-f np1 po31 n1;
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for it had been graven in their hearts:
for it had been graved in their hearts:
p-acp pn31 vhd vbn vvn p-acp po32 n2:
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1038
Therefore, though God gave a positive law to Adam, for the try all of his obedience, and to shew his homage;
Therefore, though God gave a positive law to Adam, for the try all of his Obedience, and to show his homage;
av, cs np1 vvd dt j n1 p-acp np1, p-acp dt vvi d pp-f po31 n1, cc pc-acp vvi po31 n1;
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1039
yet he did not give the Morall Law to him by outward prescript, though it was given to him in another sense:
yet he did not give the Moral Law to him by outward prescript, though it was given to him in Another sense:
av pns31 vdd xx vvi dt j n1 p-acp pno31 p-acp j n1, cs pn31 vbds vvn p-acp pno31 p-acp j-jn n1:
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and so the phrase shall be like that Proverb, E malis moribus bonae leges nascuntur, Good lawes arise from evill manners:
and so the phrase shall be like that Proverb, E malis moribus bonae leges nascuntur, Good laws arise from evil manners:
cc av dt n1 vmb vbi av-j d n1, sy fw-la fw-la fw-la fw-la fw-la, j n2 vvb p-acp j-jn n2:
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And certainly lawes, in the restraining and changing power of them upon the lives of men, are not for such who are already holy,
And Certainly laws, in the restraining and changing power of them upon the lives of men, Are not for such who Are already holy,
cc av-j n2, p-acp dt vvg cc vvg n1 pp-f pno32 p-acp dt n2 pp-f n2, vbr xx p-acp d r-crq vbr av j,
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1042
but those that need to be made holy;
but those that need to be made holy;
cc-acp d cst vvb pc-acp vbi vvn j;
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and so it may be like that of our Saviour in a sense which some explaine it in, I come not to call the righteous, but sinners to repentance.
and so it may be like that of our Saviour in a sense which Some explain it in, I come not to call the righteous, but Sinners to Repentance.
cc av pn31 vmb vbi av-j d pp-f po12 n1 p-acp dt n1 r-crq d vvi pn31 p-acp, pns11 vvb xx pc-acp vvi dt j, cc-acp n2 p-acp n1.
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By repentance they meane conversion, and by the righteous, not Pharisees, but such as are already converted.
By Repentance they mean conversion, and by the righteous, not Pharisees, but such as Are already converted.
p-acp n1 pns32 vvb n1, cc p-acp dt j, xx np1, cc-acp d c-acp vbr av vvn.
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Now that these interpretations, much agreeing in one, may the better be assented to, consider some parallel places of Scripture:
Now that these interpretations, much agreeing in one, may the better be assented to, Consider Some parallel places of Scripture:
av cst d n2, d vvg p-acp pi, vmb dt av-jc vbi vvd p-acp, vvb d n1 n2 pp-f n1:
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Galat. 5. 23. speaking of the fruits of the spirit, Against such there is no law; Galatians 5. 23. speaking of the fruits of the Spirit, Against such there is no law;
np1 crd crd vvg pp-f dt n2 pp-f dt n1, p-acp d a-acp vbz dx n1;
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1047
The Law was not made to these, to condemne them, or accuse them:
The Law was not made to these, to condemn them, or accuse them:
dt n1 vbds xx vvn p-acp d, pc-acp vvi pno32, cc vvi pno32:
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1048
so that what is said of the actions and graces of the godly, may be applyed to the godly themselves.
so that what is said of the actions and graces of the godly, may be applied to the godly themselves.
av cst r-crq vbz vvn pp-f dt n2 cc n2 pp-f dt j, vmb vbi vvd p-acp dt j px32.
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You may take another parallel, Rom. 13. 3. Rulers are not a terrour to good works, but to evill:
You may take Another parallel, Rom. 13. 3. Rulers Are not a terror to good works, but to evil:
pn22 vmb vvi j-jn n1, np1 crd crd n2 vbr xx dt n1 p-acp j n2, cc-acp p-acp j-jn:
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Wouldst thou not be afraid of them? doe no evill.
Wouldst thou not be afraid of them? do not evil.
vmd2 pns21 xx vbi j pp-f pno32? vdb xx j-jn.
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And thus the Apostle, to shew how the grace of love was wrought in the Thessalonians hearts, I need not (saith he) write to you to love,
And thus the Apostle, to show how the grace of love was wrought in the Thessalonians hearts, I need not (Says he) write to you to love,
cc av dt n1, pc-acp vvi c-crq dt n1 pp-f n1 vbds vvn p-acp dt njp2 n2, pns11 vvb xx (vvz pns31) vvb p-acp pn22 pc-acp vvi,
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for you have been taught of God to doe this: His very saying, I need not write, was a writing;for you have been taught of God to do this: His very saying, I need not write, was a writing;
c-acp pn22 vhb vbn vvn pp-f np1 pc-acp vdi d: po31 j n-vvg, pns11 vvb xx vvi, vbds dt n1;
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1053
so that these expressions doe hold forth no more, then that the godly, so farre as they are regenerate, doe delight in the Law of God,
so that these expressions do hold forth no more, then that the godly, so Far as they Are regenerate, do delight in the Law of God,
av cst d n2 vdb vvi av av-dx av-dc, cs cst dt j, av av-j c-acp pns32 vbr vvn, vdb vvi p-acp dt n1 pp-f np1,
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and it is not a terrour to them.
and it is not a terror to them.
cc pn31 vbz xx dt n1 p-acp pno32.
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1055
And if because the godly have an ingenuous free spirit to doe what is good, he need not the Law directing or regulating;
And if Because the godly have an ingenuous free Spirit to do what is good, he need not the Law directing or regulating;
cc cs c-acp dt j vhb dt j j n1 pc-acp vdi r-crq vbz j, pns31 vvb xx dt n1 vvg cc vvg;
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it would follow as well, he needed not the whole Scripture, he needed not the Gospel that calls upon him to beleeve,
it would follow as well, he needed not the Whole Scripture, he needed not the Gospel that calls upon him to believe,
pn31 vmd vvi c-acp av, pns31 vvd xx dt j-jn n1, pns31 vvd xx dt n1 cst vvz p-acp pno31 pc-acp vvi,
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because faith is implanted in his heart. This rock cannot be avoided:
Because faith is implanted in his heart. This rock cannot be avoided:
c-acp n1 vbz vvn p-acp po31 n1. d n1 vmbx vbi vvn:
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And therefore upon this ground, because the godly are made holy in themselves, the Swencfeldians did deny the whole Scripture to be needfull to a man that hath the Spirit:
And Therefore upon this ground, Because the godly Are made holy in themselves, the Swenckfeldians did deny the Whole Scripture to be needful to a man that hath the Spirit:
cc av p-acp d n1, c-acp dt j vbr vvn j p-acp px32, dt njp2 vdd vvi dt j-jn n1 pc-acp vbi j p-acp dt n1 cst vhz dt n1:
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And that which the Antinomian doth limit to the Law, It is a killing letter, they apply to the whole Scripture;
And that which the Antinomian does limit to the Law, It is a killing Letter, they apply to the Whole Scripture;
cc cst r-crq dt np1 vdz vvi p-acp dt n1, pn31 vbz dt j-vvg n1, pns32 vvb p-acp dt j-jn n1;
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and I cannot see how they can escape this argument.
and I cannot see how they can escape this argument.
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Hence Chrysostome that spake so hyperbolically about the Law, speaks as high about the Scriptures themselves, We ought to have the word of God engraven in our hearts so, that there should be no need of Scripture:
Hence Chrysostom that spoke so hyperbolically about the Law, speaks as high about the Scriptures themselves, We ought to have the word of God engraven in our hearts so, that there should be no need of Scripture:
av np1 cst vvd av av-j p-acp dt n1, vvz p-acp j p-acp dt n2 px32, pns12 vmd pc-acp vhi dt n1 pp-f np1 vvn p-acp po12 n2 av, cst a-acp vmd vbi dx n1 pp-f n1:
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And Austin speakes of some, that had attained to such holinesse, that they lived without a Bible.
And Austin speaks of Some, that had attained to such holiness, that they lived without a bible.
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Now who doth not see what a damnable and dangerous position this would be?
Now who does not see what a damnable and dangerous position this would be?
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That the Law must needs have a directive, regulating, and informing power over a godly man, will appeare in these two particulars:
That the Law must needs have a directive, regulating, and informing power over a godly man, will appear in these two particulars:
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1. We cannot discerne the true worship of God from superstition and idolatry, but by the first and second Commandement.
1. We cannot discern the true worship of God from Superstition and idolatry, but by the First and second Commandment.
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It is true, many places in Scripture speak against false worship, but to know when it is a false worship, the second Commandement is a speciall director.
It is true, many places in Scripture speak against false worship, but to know when it is a false worship, the second Commandment is a special director.
pn31 vbz j, d n2 p-acp n1 vvi p-acp j n1, cc-acp pc-acp vvi c-crq pn31 vbz dt j n1, dt ord n1 vbz dt j n1.
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How do the orthodox Writers prove Images unlawfull? how doe they prove that the setting up any part or meanes of worship which the Lord hath not commanded is unlawfull,
How do the orthodox Writers prove Images unlawful? how do they prove that the setting up any part or means of worship which the Lord hath not commanded is unlawful,
q-crq vdb dt n1 n2 vvb n2 j? q-crq vdb pns32 vvi cst dt n-vvg a-acp d n1 cc n2 pp-f n1 r-crq dt n1 vhz xx vvn vbz j,
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but by the second Commandement? And, certainly, the want of exact knowledge in the latitude of this Commandement brought in all idolatry and superstition.
but by the second Commandment? And, Certainly, the want of exact knowledge in the latitude of this Commandment brought in all idolatry and Superstition.
cc-acp p-acp dt ord n1? np1, av-j, dt n1 pp-f j n1 p-acp dt n1 pp-f d n1 vvn p-acp d n1 cc n1.
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And we shall shew you (God willing, in time) that the Decalogue is not onely Moses his ten Commandements,
And we shall show you (God willing, in time) that the Decalogue is not only Moses his ten commandments,
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but it's Christs ten Commandements, and the Apostles ten Commandements as well as his.
but it's Christ ten commandments, and the Apostles ten commandments as well as his.
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2. Another instance at this time is, in comparing the depth of the Law, and the depth of our sinne together.
2. another instance At this time is, in comparing the depth of the Law, and the depth of our sin together.
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There is a great deale more spirituall excellency and holinesse commanded in the Law of God, the Decalogue, then we can reach unto:
There is a great deal more spiritual excellency and holiness commanded in the Law of God, the Decalogue, then we can reach unto:
pc-acp vbz dt j n1 av-dc j n1 cc n1 vvn p-acp dt n1 pp-f np1, dt n1, cs pns12 vmb vvi p-acp:
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Therefore we are to study into it more and more: Open mine eyes, that I may understand the wonderfull things of thy Law;
Therefore we Are to study into it more and more: Open mine eyes, that I may understand the wonderful things of thy Law;
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thus David prayeth, though godly, and his eyes were in a great measure opened by the Spirit of God.
thus David Prayeth, though godly, and his eyes were in a great measure opened by the Spirit of God.
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And as there is a depth in the Law, so a depth in our originall and native sinne:
And as there is a depth in the Law, so a depth in our original and native sin:
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There is a great deale more flith in us, then we can or doe discover, Psal. 19. Who can understand his errours? Cleanse me from secret sins.
There is a great deal more flith in us, then we can or do discover, Psalm 19. Who can understand his errors? Cleanse me from secret Sins.
pc-acp vbz dt j n1 av-dc j p-acp pno12, cs pns12 vmb cc vdb vvi, np1 crd q-crq vmb vvi po31 n2? vvb pno11 p-acp j-jn n2.
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Therefore, there being such a world of filth in thy carnall heart, what need is there of the spirituall and holy Law, to make thee see thy selfe thus polluted and abominable? Certainly, a godly man groweth partly by discovering that pride, that deadnesse, that filth in his soule he never thought of, or was acquainted with.
Therefore, there being such a world of filth in thy carnal heart, what need is there of the spiritual and holy Law, to make thee see thy self thus polluted and abominable? Certainly, a godly man grows partly by discovering that pride, that deadness, that filth in his soul he never Thought of, or was acquainted with.
av, a-acp vbg d dt n1 pp-f n1 p-acp po21 j n1, r-crq n1 vbz a-acp pp-f dt j cc j n1, pc-acp vvi pno21 vvi po21 n1 av vvn cc j? av-j, dt j n1 vvz av p-acp vvg d n1, cst n1, cst n1 p-acp po31 n1 pns31 av-x vvd pp-f, cc vbds vvn p-acp.
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The practicall use that is to be made of this Scripture explained, is, to pray and labour for such a free heavenly heart, that the Law of God,
The practical use that is to be made of this Scripture explained, is, to pray and labour for such a free heavenly heart, that the Law of God,
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and all the precepts of it may not be a terrour to you, but sweetnesse and delight.
and all the Precepts of it may not be a terror to you, but sweetness and delight.
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Oh how I love thy Law! cryeth David; he could not expresse it. And againe, My soule breaketh in the longing after thy judgements. O how I love thy Law! Cries David; he could not express it. And again, My soul breaks in the longing After thy Judgments.
uh c-crq pns11 vvb po21 n1! vvz np1; pns31 vmd xx vvi pn31. cc av, po11 n1 vvz p-acp dt n1 p-acp po21 n2.
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In another place, he and Job doe account of them above their necessary food;
In Another place, he and Job do account of them above their necessary food;
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you do not hale and drag an hungry or thirsty man to his bread and water:
you do not hale and drag an hungry or thirsty man to his bred and water:
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I doe not speak this, but that it's lawfull to eye the reward, as Moses and Christ did; yea, and to fear God:
I do not speak this, but that it's lawful to eye the reward, as Moses and christ did; yea, and to Fear God:
pns11 vdb xx vvi d, cc-acp cst pn31|vbz j pc-acp vvi dt n1, c-acp np1 cc np1 vdd; uh, cc pc-acp vvi np1:
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for who can think that the Scripture, using these motives, would stirre up in us sinfull and unlawfull affections? but yet such ought to be the filiall and son-like affections to God and his will, that we ought to love and delight in his Commandements, because they are his;
for who can think that the Scripture, using these motives, would stir up in us sinful and unlawful affections? but yet such ought to be the filial and sonlike affections to God and his will, that we ought to love and delight in his commandments, Because they Are his;
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as the poore son loveth his father, though he hath no lordship or rich inheritance to give him.
as the poor son loves his father, though he hath no lordship or rich inheritance to give him.
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There is this difference between a free and violent motion: a free motion is that which is done for its owne selfe sake;
There is this difference between a free and violent motion: a free motion is that which is done for its own self sake;
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a violent is that which cometh from an outward principle, the patient helping it not forward at all:
a violent is that which comes from an outward principle, the patient helping it not forward At all:
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Let not, to pray, to beleeve, to love God, be violent motions in you. Where faith worketh by love, this maketh all duties rellish, this overcometh all difficulties.
Let not, to pray, to believe, to love God, be violent motions in you. Where faith works by love, this makes all duties relish, this Overcometh all difficulties.
vvb xx, pc-acp vvi, pc-acp vvi, pc-acp vvi np1, vbb j n2 p-acp pn22. q-crq n1 vvz p-acp n1, d vvz d n2 vvi, d vvz d n2.
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The Lacedemonians, when they went to war, did sacrifice to Love, because love only could make hardship,
The Lacedaemonians, when they went to war, did sacrifice to Love, Because love only could make hardship,
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and wounds, and death it selfe easie.
and wounds, and death it self easy.
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Doe thou therefore pray, that the love of God may be shed abroad in thine heart;
Doe thou Therefore pray, that the love of God may be shed abroad in thine heart;
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and consider these two things: 1. How the Law laid upon Christ to dye, and suffer for thee, was not a burthen or terrour to him.
and Consider these two things: 1. How the Law laid upon christ to die, and suffer for thee, was not a burden or terror to him.
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How doth he witnesse this by crying out, With desire I have desired to drink of this cup? Think with thy self,
How does he witness this by crying out, With desire I have desired to drink of this cup? Think with thy self,
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If Christ had been as unwilling to dye for me, as I to pray to him, to be patient, to be holy, what had become of my soule? If Christ therefore said of that Law, to be a Mediatour for thee, Lo, I come to doe thy will, O God, thy Law is within mine heart;
If christ had been as unwilling to die for me, as I to pray to him, to be patient, to be holy, what had become of my soul? If christ Therefore said of that Law, to be a Mediator for thee, Lo, I come to do thy will, Oh God, thy Law is within mine heart;
cs np1 vhd vbn a-acp j pc-acp vvi p-acp pno11, c-acp pns11 pc-acp vvi p-acp pno31, pc-acp vbi j, pc-acp vbi j, r-crq vhd vvn pp-f po11 n1? cs np1 av vvd pp-f d n1, pc-acp vbi dt n1 p-acp pno21, uh, pns11 vvb pc-acp vdi po21 n1, uh np1, po21 n1 vbz p-acp po11 n1;
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how much rather ought this to be true of thee in any thing thou shalt doe for him? Thou hast not so much to part with for him, as he for thee.
how much rather ought this to be true of thee in any thing thou shalt do for him? Thou hast not so much to part with for him, as he for thee.
c-crq d av-c vmd d pc-acp vbi j pp-f pno21 p-acp d n1 pns21 vm2 vdi p-acp pno31? pns21 vh2 xx av av-d pc-acp vvi p-acp p-acp pno31, c-acp pns31 p-acp pno21.
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What is thy life and wealth to the glory of his Godhead, which was laid aside for a while? And then secondly, consider how that men love lusts for lusts sake, they love the world because of the world.
What is thy life and wealth to the glory of his Godhead, which was laid aside for a while? And then secondly, Consider how that men love Lustiest for Lustiest sake, they love the world Because of the world.
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Now evill is not so much evill, as good is good; sin is not so much sin, as God is God, and Christ is Christ.
Now evil is not so much evil, as good is good; since is not so much since, as God is God, and christ is christ.
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If therefore a profane man, because of his carnall heart, can love his sin, though it cost him hell,
If Therefore a profane man, Because of his carnal heart, can love his since, though it cost him hell,
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because of the sweetnesse in it;
Because of the sweetness in it;
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shall not the godly heart love the things of God, because of the excellency in them? But these things may be more enlarged in another place.
shall not the godly heart love the things of God, Because of the excellency in them? But these things may be more enlarged in Another place.
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LECTURE VI. ROM. 2. 14, 15. For when the Gentiles which know not the law, do the things of the law by nature, these having not the law, are a law unto themselves:
LECTURE VI. ROM. 2. 14, 15. For when the Gentiles which know not the law, do the things of the law by nature, these having not the law, Are a law unto themselves:
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which shew the work of the law written in their hearts.
which show the work of the law written in their hearts.
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BEfore I handle the other places of Scripture that are brought by the Antinomians against the Law, it is my intent,
BEfore I handle the other places of Scripture that Are brought by the Antinomians against the Law, it is my intent,
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for better methods sake, and your more sound instruction, to handle the whole theology of the Law of God in the severall distributions of it,
for better methods sake, and your more found instruction, to handle the Whole theology of the Law of God in the several distributions of it,
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and that positively, controversally, and practically;
and that positively, controversally, and practically;
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and I shall begin first with the law of Nature, that God hath imprinted in us,
and I shall begin First with the law of Nature, that God hath imprinted in us,
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and consider of this two waies: 1. As it is a meere law; and secondly, As it was a covenant of works made with Adam:
and Consider of this two ways: 1. As it is a mere law; and secondly, As it was a Covenant of works made with Adam:
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And then in time I shall speak of the Morall Law given by Moses, which is the proper subject of these controversies.
And then in time I shall speak of the Moral Law given by Moses, which is the proper Subject of these controversies.
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The Text I have read is a golden Mine, and deserveth diligent digging and searching into:
The Text I have read is a golden Mine, and deserveth diligent digging and searching into:
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Therefore, for the better understanding of these words, let us answer these Questions:
Therefore, for the better understanding of these words, let us answer these Questions:
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1. Who are meant by the Gentiles here? It is ordinarily known, that the Jewes did call all those Gentiles that were not Jewes, by way of contempt;
1. Who Are meant by the Gentiles Here? It is ordinarily known, that the Jews did call all those Gentiles that were not Jews, by Way of contempt;
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as the Greeks and Romans called all other nations Barbarians. Hence sometimes in the Scripture the word is applyed to wicked men, though Jewes:
as the Greeks and Roman called all other Nations Barbarians. Hence sometime in the Scripture the word is applied to wicked men, though Jews:
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as, Psal. 2. Why doe the heathen rage? It may be interpreted of the Pharisees resisting Christ.
as, Psalm 2. Why do the heathen rage? It may be interpreted of the Pharisees resisting christ.
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Indeed, the Jewes will not confesse, that the word NONLATINALPHABET Gentes, is any where applyed to them:
Indeed, the Jews will not confess, that the word Gentes, is any where applied to them:
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but this is very false, for Genes. 17. Abraham is there said to be the father of many nations, (NONLATINALPHABET Gentes:) therefore they must either deny themselves to be Abraham 's seed,
but this is very false, for Genesis. 17. Abraham is there said to be the father of many Nations, (Gentes:) Therefore they must either deny themselves to be Abraham is seed,
cc-acp d vbz av j, c-acp zz. crd np1 vbz a-acp vvn pc-acp vbi dt n1 pp-f d n2, (fw-la:) av pns32 vmb av-d vvi px32 pc-acp vbi np1 vbz n1,
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or else acknowledge this word belonging to them.
or Else acknowledge this word belonging to them.
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But generally it signifieth those that had not the Lawes of Moses, nor did live by them.
But generally it signifies those that had not the Laws of Moses, nor did live by them.
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Therefore Gal. 2. 14. NONLATINALPHABET ▪ to live like a Gentile, is, not to observe the Lawes of Moses: and in this sense it is to be taken here;
Therefore Gal. 2. 14. ▪ to live like a Gentile, is, not to observe the Laws of Moses: and in this sense it is to be taken Here;
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for the Apostles scope is to make good that great charge upon all mankinde, both Jew and Gentile, that naturally they are wholly in sin;
for the Apostles scope is to make good that great charge upon all mankind, both Jew and Gentile, that naturally they Are wholly in since;
p-acp dt n2 n1 vbz pc-acp vvi j cst j n1 p-acp d n1, d np1 cc j, cst av-j pns32 vbr av-jn p-acp n1;
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and God, being no accepter of persons, will destroy the one as well as the other.
and God, being no accepter of Persons, will destroy the one as well as the other.
cc np1, vbg dx n1 pp-f n2, vmb vvi dt crd c-acp av c-acp dt n-jn.
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And whereas it might be thought very hard to deale thus with the Gentile, because no law was delivered unto him,
And whereas it might be Thought very hard to deal thus with the Gentile, Because no law was Delivered unto him,
cc cs pn31 vmd vbi vvn av av-j pc-acp vvi av p-acp dt j, c-acp dx n1 vbds vvn p-acp pno31,
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as unto the the Jew, the Apostle answereth that objection in this place, But grant it be understood of such Gentiles,
as unto the the Jew, the Apostle Answers that objection in this place, But grant it be understood of such Gentiles,
c-acp p-acp dt dt np1, dt n1 vvz d n1 p-acp d n1, cc-acp vvb pn31 vbi vvn pp-f d n2-j,
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then there is a greater question whether it be meant of the Gentiles abiding so, or the Gentiles converted and turned beleevers;
then there is a greater question whither it be meant of the Gentiles abiding so, or the Gentiles converted and turned believers;
cs pc-acp vbz dt jc n1 cs pn31 vbb vvn pp-f dt np1 vvg av, cc dt n2-j vvn cc vvd n2;
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for, that the Apostle speakes of such, most of the Latine Interpreters, both ancient and moderne, doe affirme:
for, that the Apostle speaks of such, most of the Latin Interpreters, both ancient and modern, do affirm:
p-acp, cst dt n1 vvz pp-f d, ds pp-f dt jp n2, d j cc j, vdb vvi:
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and so the Greek Father, Chrysostome, and Estius, a learned Papist, doe think there are so many arguments for it, that it's certaine.
and so the Greek Father, Chrysostom, and Estius, a learned Papist, do think there Are so many Arguments for it, that it's certain.
cc av dt jp n1, np1, cc np1, dt j njp, vdb vvi pc-acp vbr av d n2 c-acp pn31, cst pn31|vbz j.
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I confesse, they bring many probable reasons; but I will not trouble you with them:
I confess, they bring many probable Reasons; but I will not trouble you with them:
pns11 vvb, pns32 vvb d j n2; cc-acp pns11 vmb xx vvi pn22 p-acp pno32:
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this seeemeth a strong argument against them, because the Apostle speaks of such who are without a law, and a law to themselves, which could not be true of Gentiles converted:
this Seemeth a strong argument against them, Because the Apostle speaks of such who Are without a law, and a law to themselves, which could not be true of Gentiles converted:
d vvz dt j n1 p-acp pno32, c-acp dt n1 vvz pp-f d r-crq vbr p-acp dt n1, cc dt n1 p-acp px32, r-crq vmd xx vbi j pp-f n2-j vvn:
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we take the Apostle therefore to speake of Gentiles abiding so; but in this sense there is also a dangerons exposition and a sound one.
we take the Apostle Therefore to speak of Gentiles abiding so; but in this sense there is also a dangerous exposition and a found one.
pns12 vvb dt n1 av pc-acp vvi pp-f np1 vvg av; cc-acp p-acp d n1 pc-acp vbz av dt j n1 cc dt j pi.
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The poysonous interpretation is of the Pelagians, who understand the law written in their hearts, in the same sense as it is used Jerem. 33. even such a fulfilling of the law which will attaine to salvation;
The poisonous Interpretation is of the Pelagians, who understand the law written in their hearts, in the same sense as it is used Jeremiah 33. even such a fulfilling of the law which will attain to salvation;
dt j n1 vbz pp-f dt n2, r-crq vvb dt n1 vvn p-acp po32 n2, p-acp dt d n1 c-acp pn31 vbz vvn np1 crd av d dt j-vvg pp-f dt n1 r-crq vmb vvi p-acp n1;
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and this they hold the Heathens by the law and help of nature did sufficiently: But this is to overthrow the doctrine of Grace and Christ.
and this they hold the heathens by the law and help of nature did sufficiently: But this is to overthrow the Doctrine of Grace and christ.
cc d pns32 vvb dt n2-jn p-acp dt n1 cc n1 pp-f n1 vdd av-j: cc-acp d vbz pc-acp vvi dt n1 pp-f n1 cc np1.
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Therefore the said interpretation is of the Gentiles indeed, but yet to understand the law written in their hearts, onely of those relicts of naturall reason and conscience which was in the Heathens,
Therefore the said Interpretation is of the Gentiles indeed, but yet to understand the law written in their hearts, only of those relicts of natural reason and conscience which was in the heathens,
av dt j-vvn n1 vbz pp-f dt n2-j av, cc-acp av pc-acp vvi dt n1 vvn p-acp po32 n2, j pp-f d n2 pp-f j n1 cc n1 r-crq vbds p-acp dt n2-jn,
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as is to be proved anon. The 2d.
as is to be proved anon. The 2d.
c-acp vbz pc-acp vbi vvn av. dt crd.
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Question is easily answered, How they are said to be without a law; to wit, without a written law, as the Jewes had;
Question is Easily answered, How they Are said to be without a law; to wit, without a written law, as the Jews had;
n1 vbz av-j vvn, c-crq pns32 vbr vvn pc-acp vbi p-acp dt n1; p-acp n1, p-acp dt j-vvn n1, c-acp dt np2 vhd;
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so that we may say, they had a law without a law; a law written, but not declared.
so that we may say, they had a law without a law; a law written, but not declared.
av cst pns12 vmb vvi, pns32 vhd dt n1 p-acp dt n1; dt n1 vvn, cc-acp xx vvn.
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The 3d. Question, In what sense they are said to doe the things of the law, and that by nature.
The 3d. Question, In what sense they Are said to do the things of the law, and that by nature.
dt n1 n1, p-acp r-crq n1 pns32 vbr vvn pc-acp vdi dt n2 pp-f dt n1, cc cst p-acp n1.
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To doe the things of the law is not meant universally of all the Heathens, for the Apostle shewed how most of them lived in the Chapter before:
To do the things of the law is not meant universally of all the heathens, for the Apostle showed how most of them lived in the Chapter before:
pc-acp vdi dt n2 pp-f dt n1 vbz xx vvn av-j pp-f d dt n2-jn, p-acp dt n1 vvd c-crq ds pp-f pno32 vvd p-acp dt n1 a-acp:
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nor secondly universally in regard of the matter contained in the law, but some externall acts,
nor secondly universally in regard of the matter contained in the law, but Some external acts,
ccx ord av-j p-acp n1 pp-f dt n1 vvn p-acp dt n1, cc-acp d j n2,
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as Aristides and Socrates, with others.
as Aristides and Socrates, with Others.
c-acp npg1 cc np1, p-acp n2-jn.
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And here its disputed, Whether a meere Heathen can doe any worke morally good? But wee answer, No:
And Here its disputed, Whither a mere Heathen can do any work morally good? But we answer, No:
cc av pn31|vbz vvn, cs dt j j-jn vmb vdi d vvi av-j j? cc-acp pns12 vvb, uh-dx:
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for every action ought to have a supernaturall end, viz. the glory of God, which they did not aime at;
for every actium ought to have a supernatural end, viz. the glory of God, which they did not aim At;
c-acp d n1 vmd pc-acp vhi dt j n1, n1 dt n1 pp-f np1, r-crq pns32 vdd xx vvi p-acp;
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therefore we doe refuse that distinction of a morall good, and theologicall, because every morall good ought to be theologicall:
Therefore we do refuse that distinction of a moral good, and theological, Because every moral good ought to be theological:
av pns12 vdb vvi d n1 pp-f dt j j, cc j, c-acp d j j pi pc-acp vbi j:
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they may do that good matter of the law, though not well. they may do that good matter of the law, though not well.
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And as for the manner how, by nature; those Interpreters that understand this Text of Gentiles beleevers, say, Nature is not here opposed to Grace,
And as for the manner how, by nature; those Interpreters that understand this Text of Gentiles believers, say, Nature is not Here opposed to Grace,
cc c-acp p-acp dt n1 c-crq, p-acp n1; d n2 cst vvb d n1 pp-f n2-j n2, vvb, n1 vbz xx av vvn p-acp n1,
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but to the law written by Moses; and therefore make it nature inabled by grace: but this is shewed to be improbable.
but to the law written by Moses; and Therefore make it nature enabled by grace: but this is showed to be improbable.
cc-acp p-acp dt n1 vvn p-acp np1; cc av vvb pn31 n1 vvn p-acp n1: cc-acp d vbz vvn pc-acp vbi j.
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By nature therefore we may understand that naturall light of conscience, whereby they judged and performed some externall acts,
By nature Therefore we may understand that natural Light of conscience, whereby they judged and performed Some external acts,
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though these were done by the help of God.
though these were done by the help of God.
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The next Question is, How this Law is said to be written in their hearts? You must not, with Austine, compare this place with that gracious promise in Jeremy, of God writing his law in the hearts of his people.
The next Question is, How this Law is said to be written in their hearts? You must not, with Augustine, compare this place with that gracious promise in Jeremiah, of God writing his law in the hearts of his people.
dt ord n1 vbz, c-crq d n1 vbz vvn pc-acp vbi vvn p-acp po32 n2? pn22 vmb xx, p-acp np1, vvb d n1 p-acp d j n1 p-acp np1, pp-f np1 vvg po31 n1 p-acp dt n2 pp-f po31 n1.
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There is therefore a two-fold writing in the hearts of men; the first, of knowledge and judgement, whereby they apprehend what is good and bad:
There is Therefore a twofold writing in the hearts of men; the First, of knowledge and judgement, whereby they apprehend what is good and bad:
pc-acp vbz av dt n1 vvg p-acp dt n2 pp-f n2; dt ord, pp-f n1 cc n1, c-crq pns32 vvb r-crq vbz j cc j:
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the second is in the will and affections, by giving a propensity and delight, with some measure of strength, to do this upon good grounds.
the second is in the will and affections, by giving a propensity and delight, with Some measure of strength, to do this upon good grounds.
dt ord vbz p-acp dt n1 cc n2, p-acp vvg dt n1 cc n1, p-acp d n1 pp-f n1, pc-acp vdi d p-acp j n2.
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This later is spoken of by the Prophet in the covenant of Grace, and the former is to be understood here,
This later is spoken of by the Prophet in the Covenant of Grace, and the former is to be understood Here,
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as will appeare, if you compare this with Chapt. 1. 19. The last Question is, How they declare this Law written in their hearts? And that is first externally, two waies: 1. By making good and wholsome lawes to govern men by; and, 2dly. By their practice, at least of some of them, according to those lawes:
as will appear, if you compare this with Chapter 1. 19. The last Question is, How they declare this Law written in their hearts? And that is First externally, two ways: 1. By making good and wholesome laws to govern men by; and, 2dly. By their practice, At least of Some of them, according to those laws:
c-acp vmb vvi, cs pn22 vvb d p-acp np1 crd crd dt ord n1 vbz, c-crq pns32 vvb d n1 vvn p-acp po32 n2? cc d vbz ord av-j, crd n2: crd p-acp vvg j cc j n2 pc-acp vvi n2 p-acp; cc, av-j. p-acp po32 n1, p-acp ds pp-f d pp-f pno32, vvg p-acp d n2:
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And secondly internally, by their consciences, in the comfort or feare they had there. Observat. There is a law of Nature written in mens hearts.
And secondly internally, by their Consciences, in the Comfort or Fear they had there. Observation There is a law of Nature written in men's hearts.
cc ord av-j, p-acp po32 n2, p-acp dt n1 cc n1 pns32 vhd a-acp. np1 pc-acp vbz dt n1 pp-f n1 vvn p-acp ng2 n2.
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And if this be not abolished, but that a beleever is bound to follow the direction and obligation of it,
And if this be not abolished, but that a believer is bound to follow the direction and obligation of it,
cc cs d vbb xx vvn, cc-acp cst dt n1 vbz vvn pc-acp vvi dt n1 cc n1 pp-f pn31,
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how can the Antinomian thinke that the Morall Law, in respect of the mandatory power of it, ceaseth? Now,
how can the Antinomian think that the Moral Law, in respect of the mandatory power of it, ceases? Now,
q-crq vmb dt jp vvb cst dt j n1, p-acp n1 pp-f dt j n1 pp-f pn31, vvz? av,
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because I intend a methodicall Tractate of the severall kindes of Gods Law, you might expect I should say much about Lawes in generall;
Because I intend a methodical Tractate of the several Kinds of God's Law, you might expect I should say much about Laws in general;
c-acp pns11 vvb dt j vvi pp-f dt j n2 pp-f npg1 n1, pn22 vmd vvi pns11 vmd vvi d p-acp n2 p-acp n1;
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but because many have written large Volumes, especially the School-men, and it cannot be denyed but that good rationall matter is delivered by them;
but Because many have written large Volumes, especially the Schoolmen, and it cannot be denied but that good rational matter is Delivered by them;
cc-acp c-acp d vhb vvn j n2, av-j dt n2, cc pn31 vmbx vbi vvn p-acp d j j n1 vbz vvn p-acp pno32;
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yet, because it would not be so pertinent to my scope, I forbeare.
yet, Because it would not be so pertinent to my scope, I forbear.
av, c-acp pn31 vmd xx vbi av j p-acp po11 n1, pns11 vvb.
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I will not therefore examine the Etymology of the words that signifie a Law; whether Lex in the Latine come of legendo, because it was written to be read (though that be not alwaies necessary;) or of ligando, because a law binds to obedience;
I will not Therefore examine the Etymology of the words that signify a Law; whither Lex in the Latin come of legendo, Because it was written to be read (though that be not always necessary;) or of Ligando, Because a law binds to Obedience;
pns11 vmb xx av vvi dt n1 pp-f dt n2 cst vvb dt n1; cs fw-la p-acp dt jp vvn pp-f fw-la, c-acp pn31 vbds vvn pc-acp vbi vvn (cs d vbb xx av j;) cc pp-f fw-la, p-acp dt n1 vvz p-acp n1;
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or of deligendo, because it selects some precepts: nor concerning NONLATINALPHABET in the Greek, whether it come of NONLATINALPHABET, which is improbable;
or of deligendo, Because it selects Some Precepts: nor Concerning in the Greek, whither it come of, which is improbable;
cc pp-f fw-la, c-acp pn31 vvz d n2: ccx vvg p-acp dt jp, cs pn31 vvn pp-f, r-crq vbz j;
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or of NONLATINALPHABET, because it destributes to every one that which is right:
or of, Because it destributes to every one that which is right:
cc pp-f, c-acp pn31 vvz p-acp d pi cst r-crq vbz j-jn:
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neither the Hebrew word NONLATINALPHABET, which some make to come of NONLATINALPHABET, to instruct and teach; others of the word NONLATINALPHABET, that signifieth a disposition, or compiling of things together, as lawes use to be.
neither the Hebrew word, which Some make to come of, to instruct and teach; Others of the word, that signifies a disposition, or compiling of things together, as laws use to be.
av-dx dt njp n1, r-crq d vvb pc-acp vvi pp-f, pc-acp vvi cc vvi; n2-jn pp-f dt n1, cst vvz dt n1, cc vvg pp-f n2 av, p-acp n2 vvb pc-acp vbi.
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In the next place, I will not trouble you with the desinition of a law, whether it be an act, or habit, or the soule it selfe:
In the next place, I will not trouble you with the definition of a law, whither it be an act, or habit, or the soul it self:
p-acp dt ord n1, pns11 vmb xx vvi pn22 p-acp dt n1 pp-f dt n1, cs pn31 vbb dt n1, cc n1, cc dt n1 pn31 n1:
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onely this is good to take notice of, against a fundamentall errour of the Antinomian, about a law in generall;
only this is good to take notice of, against a fundamental error of the Antinomian, about a law in general;
av-j d vbz j pc-acp vvi n1 pp-f, p-acp dt j n1 pp-f dt njp, p-acp dt n1 p-acp n1;
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for they conceive it impossible but that the damning act of a law must be where the commanding act of a law is,
for they conceive it impossible but that the damning act of a law must be where the commanding act of a law is,
c-acp pns32 vvb pn31 j p-acp d dt vvg n1 pp-f dt n1 vmb vbi c-crq dt j-vvg n1 pp-f dt n1 vbz,
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and this is frequently urged (as I shewed the last time:) Therefore observe, that there are only two things goe to the essence of a law, (I speak not of externall causes) and that is,
and this is frequently urged (as I showed the last time:) Therefore observe, that there Are only two things go to the essence of a law, (I speak not of external Causes) and that is,
cc d vbz av-j vvn (c-acp pns11 vvd dt ord n1:) av vvb, cst a-acp vbr av-j crd n2 vvb p-acp dt n1 pp-f dt n1, (pns11 vvb xx pp-f j n2) cc d vbz,
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first, Direction, secondly, Obligation: 1. Direction, therefore a law is a rule; hence the Law of God is compared to a light.
First, Direction, secondly, Obligation: 1. Direction, Therefore a law is a Rule; hence the Law of God is compared to a Light.
ord, n1, ord, n1: crd n1, av dt n1 vbz dt n1; av dt n1 pp-f np1 vbz vvn p-acp dt n1.
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And, Prov. 20. 27. there is a notable expression of the law of Nature, It's a candle of the Lord, searching the inwards of the belly.
And, Curae 20. 27. there is a notable expression of the law of Nature, It's a candle of the Lord, searching the inward of the belly.
np1, np1 crd crd a-acp vbz dt j n1 pp-f dt n1 pp-f n1, pn31|vbz dt n1 pp-f dt n1, vvg dt n2-j pp-f dt n1.
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So it is observed, that the Chaldee word for a law, is as much as light. The second essentiall constitute of a law is, Obligation, for therein lyeth the essence of a sinne, that it breaketh this law, which supposeth the obligatory force of it.
So it is observed, that the Chaldee word for a law, is as much as Light. The second essential constitute of a law is, Obligation, for therein lies the essence of a sin, that it breaks this law, which Supposeth the obligatory force of it.
av pn31 vbz vvn, cst dt np1 n1 p-acp dt n1, vbz p-acp d c-acp j. dt ord j vvb pp-f dt n1 vbz, n1, p-acp av vvz dt n1 pp-f dt n1, cst pn31 vvz d n1, r-crq vvz dt j n1 pp-f pn31.
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In the next place there are two Consequents of the Law which are ad bene esse, that the Law may be the better obeyed;
In the next place there Are two Consequents of the Law which Are and bene esse, that the Law may be the better obeyed;
p-acp dt ord n1 pc-acp vbr crd n2-j pp-f dt n1 r-crq vbr cc fw-la fw-la, cst dt n1 vmb vbi dt jc vvd;
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and this indeed turneth the law into a covenant, which is another notion upon it, as afterwards is to be shewen.
and this indeed turns the law into a Covenant, which is Another notion upon it, as afterwards is to be shown.
cc d av vvz dt n1 p-acp dt n1, r-crq vbz j-jn n1 p-acp pn31, c-acp av vbz pc-acp vbi vvn.
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Now as for the sanction of the Law by way of a promise, that is a meere free thing;
Now as for the sanction of the Law by Way of a promise, that is a mere free thing;
av c-acp p-acp dt n1 pp-f dt n1 p-acp n1 pp-f dt n1, cst vbz dt j j n1;
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God, by reason of that dominion which he had over man, might have commanded his obedience,
God, by reason of that dominion which he had over man, might have commanded his Obedience,
np1, p-acp n1 pp-f d n1 r-crq pns31 vhd a-acp n1, vmd vhi vvn po31 n1,
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and yet never have made a promise of eternall life unto him.
and yet never have made a promise of Eternal life unto him.
cc av av-x vhb vvn dt n1 pp-f j n1 p-acp pno31.
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And as for the other consequent act of the law, to curse, and punish, this is but an accidentall act,
And as for the other consequent act of the law, to curse, and Punish, this is but an accidental act,
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and not necessary to a law; for it cometh in upon supposition of transgression:
and not necessary to a law; for it comes in upon supposition of Transgression:
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and therefore, as we may say of a Magistrate, He was a just and compleat Magistrate for his time,
and Therefore, as we may say of a Magistrate, He was a just and complete Magistrate for his time,
cc av, c-acp pns12 vmb vvi pp-f dt n1, pns31 vbds dt j cc j n1 p-acp po31 n1,
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1177
though he put forth no punitive justice, if there be no malefactors offending;
though he put forth no punitive Justice, if there be no malefactors offending;
cs pns31 vvd av dx j n1, cs pc-acp vbb dx n2 vvg;
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so it is about a law, a law is a compleat law obliging, though it doe not actually curse:
so it is about a law, a law is a complete law obliging, though it do not actually curse:
av pn31 vbz p-acp dt n1, dt n1 vbz dt j n1 vvg, cs pn31 vdb xx av-j vvi:
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as in the confirmed Angels, it never had any more then obligatory, and mandatory acts upon them;
as in the confirmed Angels, it never had any more then obligatory, and mandatory acts upon them;
c-acp p-acp dt j-vvn n2, pn31 av-x vhd d dc cs j, cc j n2 p-acp pno32;
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for that they were under a law is plaine, because otherwise they could not have sinned,
for that they were under a law is plain, Because otherwise they could not have sinned,
c-acp cst pns32 vbdr p-acp dt n1 vbz j, c-acp av pns32 vmd xx vhi vvn,
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for where there is no law, there is no transgression. If therefore the Antinomian were rectified in this principle, which is very true and plaine, he would quickly be satisfied:
for where there is no law, there is no Transgression. If Therefore the Antinomian were rectified in this principle, which is very true and plain, he would quickly be satisfied:
c-acp c-crq pc-acp vbz dx n1, a-acp vbz dx n1. cs av dt np1 vbdr vvn p-acp d n1, r-crq vbz av j cc j, pns31 vmd av-j vbi vvn:
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but of this more in another place.
but of this more in Another place.
cc-acp pp-f d dc p-acp j-jn n1.
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But we come to the particulars of the doctrine, the pressing of which will serve much against the Antinomian.
But we come to the particulars of the Doctrine, the pressing of which will serve much against the Antinomian.
cc-acp pns12 vvb p-acp dt n2-j pp-f dt n1, dt n-vvg pp-f r-crq vmb vvi d p-acp dt jp.
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Therefore, for the better understanding of this Law of Nature, consider these particulars: 1. The nature of it in which it doth consist;
Therefore, for the better understanding of this Law of Nature, Consider these particulars: 1. The nature of it in which it does consist;
av, p-acp dt jc n1 pp-f d n1 pp-f n1, vvb d n2-j: crd dt n1 pp-f pn31 p-acp r-crq pn31 vdz vvi;
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and that is in those common notions and maximes, which are ingraffed in all mens hearts:
and that is in those Common notions and maxims, which Are Ingrafted in all men's hearts:
cc d vbz p-acp d j n2 cc n2, r-crq vbr vvn p-acp d ng2 n2:
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and these are some of them speculative, that there is a God; and some practicall, that good is to be imbraced, and evill to be avoided:
and these Are Some of them speculative, that there is a God; and Some practical, that good is to be embraced, and evil to be avoided:
cc d vbr d pp-f pno32 j, cst pc-acp vbz dt n1; cc d j, cst j vbz pc-acp vbi vvn, cc j-jn pc-acp vbi vvn:
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and therefore Aquinas saith well, that what principles of Sciences are in things of demonstration, the same are these rules of nature in practicals:
and Therefore Aquinas Says well, that what principles of Sciences Are in things of demonstration, the same Are these rules of nature in practicals:
cc av np1 vvz av, cst r-crq n2 pp-f n2 vbr p-acp n2 pp-f n1, dt d vbr d n2 pp-f n1 p-acp n2-j:
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therefore we cannot give any reasons of them; but, as the Sun manifests it selfe by its owne light, so doe these.
Therefore we cannot give any Reasons of them; but, as the Sun manifests it self by its own Light, so do these.
av pns12 vmbx vvi d n2 pp-f pno32; cc-acp, c-acp dt n1 vvz pn31 n1 p-acp po31 d n1, av vdb d.
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Hence Chrysostome observeth well, that God, forbidding murder, and other sins, giveth no reason of it, because its naturall:
Hence Chrysostom observeth well, that God, forbidding murder, and other Sins, gives no reason of it, Because its natural:
av np1 vvz av, cst np1, vvg n1, cc j-jn n2, vvz dx n1 pp-f pn31, c-acp po31 j:
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but, speaking of the seventh day, why that in particular was to be observed, he giveth a reason,
but, speaking of the seventh day, why that in particular was to be observed, he gives a reason,
cc-acp, vvg pp-f dt ord n1, c-crq d p-acp j vbds pc-acp vbi vvn, pns31 vvz dt n1,
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because on the seventh day the Lord rested, not but that the seventh day is morall (as some have denyed,) but because its not morall naturall, onely morall positive, as the Learned shew.
Because on the seventh day the Lord rested, not but that the seventh day is moral (as Some have denied,) but Because its not moral natural, only moral positive, as the Learned show.
c-acp p-acp dt ord n1 dt n1 vvd, xx p-acp d dt ord n1 vbz j (c-acp d vhb vvn,) cc-acp c-acp pn31|vbz xx j j, av-j j j, c-acp dt j n1.
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2. The difference of its being in Adam and in us. This is necessary to observe;
2. The difference of its being in Adam and in us. This is necessary to observe;
crd dt n1 pp-f po31 vbg p-acp np1 cc p-acp pno12. d vbz j pc-acp vvi;
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for it was perfectly implanted in Adams heart, but we have onely some fragments, and a meere shadow of it left in us.
for it was perfectly implanted in Adams heart, but we have only Some fragments, and a mere shadow of it left in us.
c-acp pn31 vbds av-j vvn p-acp npg1 n1, cc-acp pns12 vhb av-j d n2, cc dt j n1 pp-f pn31 vvd p-acp pno12.
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The whole Law of Nature, as it was perfectly instructing us the will of God, was then communicated to him:
The Whole Law of Nature, as it was perfectly instructing us the will of God, was then communicated to him:
dt j-jn n1 pp-f n1, c-acp pn31 vbds av-j vvg pno12 dt n1 pp-f np1, vbds av vvn p-acp pno31:
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and howsoever God, for good reasons hereafter to be mentioned, did give, besides that law of Nature, a positive law to try his obedience;
and howsoever God, for good Reasons hereafter to be mentioned, did give, beside that law of Nature, a positive law to try his Obedience;
cc c-acp np1, p-acp j n2 av pc-acp vbi vvn, vdd vvi, p-acp d n1 pp-f n1, dt j n1 pc-acp vvi po31 n1;
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yet the other cannot be denied to be in him, seeing he was made after Gods image, in righteousnesse,
yet the other cannot be denied to be in him, seeing he was made After God's image, in righteousness,
av dt j-jn vmbx vbi vvn pc-acp vbi p-acp pno31, vvg pns31 vbds vvn p-acp npg1 n1, p-acp n1,
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and holinesse, and otherwise Adam had been destitute of the light of reason, and without a conscience.
and holiness, and otherwise Adam had been destitute of the Light of reason, and without a conscience.
cc n1, cc av np1 vhd vbn j pp-f dt n1 pp-f n1, cc p-acp dt n1.
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Therefore it's a most impudent thing in Socinus, to deny that Adam had any such law or precept,
Therefore it's a most impudent thing in Socinus, to deny that Adam had any such law or precept,
av pn31|vbz dt av-ds j n1 p-acp np1, pc-acp vvi d np1 vhd d d n1 cc n1,
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and that hee could not lye, or commit any other sin though hee would;
and that he could not lie, or commit any other since though he would;
cc cst pns31 vmd xx vvi, cc vvi d j-jn n1 cs pns31 vmd;
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for, it may not be doubted, but that if Adam had told a lye, or murdered Eve, it had been a sin,
for, it may not be doubted, but that if Adam had told a lie, or murdered Eve, it had been a since,
c-acp, pn31 vmb xx vbi vvn, cc-acp cst cs np1 vhd vvn dt n1, cc j-vvn n1, pn31 vhd vbn dt n1,
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as well as to eate of the forbidden fruit. 3. The naturall impression of it in us. We have it by nature;
as well as to eat of the forbidden fruit. 3. The natural impression of it in us. We have it by nature;
c-acp av c-acp pc-acp vvi pp-f dt j-vvn n1. crd dt j n1 pp-f pn31 p-acp pno12. pns12 vhb pn31 p-acp n1;
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it's not a superadded work of God to put this into us.
it's not a superadded work of God to put this into us.
pn31|vbz xx av vvn n1 pp-f np1 pc-acp vvi d p-acp pno12.
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This assertion is much opposed by Flaccus Illyricus, who, out of his vehement desire to aggravate originall sin in us,
This assertion is much opposed by Flaccus Illyricus, who, out of his vehement desire to aggravate original since in us,
d n1 vbz av-d vvn p-acp np1 np1, r-crq, av pp-f po31 j n1 pc-acp vvi j-jn n1 p-acp pno12,
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and to shew how destitute we are of the image of God, doth labour to shew, that those common notions and dictates of conscience are infused de novo into us,
and to show how destitute we Are of the image of God, does labour to show, that those Common notions and dictates of conscience Are infused de novo into us,
cc pc-acp vvi c-crq j pns12 vbr pp-f dt n1 pp-f np1, vdz vvi pc-acp vvi, cst d j n2 cc vvz pp-f n1 vbr vvn fw-fr fw-la p-acp pno12,
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and that we have none of these by nature in us. And a godly man, in his Book of Temptations, holdeth the same opinion.
and that we have none of these by nature in us. And a godly man, in his Book of Temptations, holds the same opinion.
cc cst pns12 vhb pix pp-f d p-acp n1 p-acp pno12. cc dt j n1, p-acp po31 n1 pp-f n2, vvz dt d n1.
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Illyricus indeed hath many probable arguments for his opinion, but he goeth upon a false supposition, that the Apostle his scope is, to compare a Gentile supposed onely to doe the Law,Illyricus indeed hath many probable Arguments for his opinion, but he Goes upon a false supposition, that the Apostle his scope is, to compare a Gentile supposed only to do the Law,
np1 av vhz d j n2 p-acp po31 n1, cc-acp pns31 vvz p-acp dt j n1, cst dt n1 po31 n1 vbz, pc-acp vvi dt j vvn av-j pc-acp vdi dt n1,
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and not asserted to doe it, before a Jew who was an hearer of the Law,
and not asserted to do it, before a Jew who was an hearer of the Law,
cc xx vvn pc-acp vdi pn31, p-acp dt np1 r-crq vbds dt n1 pp-f dt n1,
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but not a doer of it:
but not a doer of it:
cc-acp xx dt n1 pp-f pn31:
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therefore, to debase the Jew, he saith, the Apostle speaketh conditionally, to this purpose, If an Heathen should keep the Law,
Therefore, to debase the Jew, he Says, the Apostle speaks conditionally, to this purpose, If an Heathen should keep the Law,
av, pc-acp vvi dt np1, pns31 vvz, dt n1 vvz av-j, p-acp d n1, cs dt j-jn vmd vvi dt n1,
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though he be not circumcised, yet he would be preferred before you;
though he be not circumcised, yet he would be preferred before you;
cs pns31 vbb xx vvn, av pns31 vmd vbi vvn p-acp pn22;
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not (saith he) that the Apostle meaneth assertively and positively that any such doe: not (Says he) that the Apostle means assertively and positively that any such doe:
xx (vvz pns31) d dt n1 vvz av-j cc av-j cst d d n1:
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and therefore presseth the word NONLATINALPHABET, which is a particle of the Subjunctive Mood, and is equivalent to NONLATINALPHABET, If the Gentiles, &c. But his supposition is false;
and Therefore Presseth the word, which is a particle of the Subjunctive Mood, and is equivalent to, If the Gentiles, etc. But his supposition is false;
cc av vvz dt n1, r-crq vbz dt n1 pp-f dt j n1, cc vbz j p-acp, cs dt n2-j, av p-acp po31 n1 vbz j;
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for the Apostles scope is, to shew that the Gentile hath no excuse if God condemne him,
for the Apostles scope is, to show that the Gentile hath no excuse if God condemn him,
p-acp dt n2 n1 vbz, pc-acp vvi cst dt j vhz dx n1 cs np1 vvb pno31,
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because hee hath a law in himselfe:
Because he hath a law in himself:
c-acp pns31 vhz dt n1 p-acp px31:
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as appeareth, verse 12. As for the other consideration of NONLATINALPHABET, though Erasmus render it [ cum fecerint; ] yet that particle is applied to the Indicative Mood, as well as the Subjunctive.
as appears, verse 12. As for the other consideration of, though Erasmus render it [ cum fecerint; ] yet that particle is applied to the Indicative Mood, as well as the Subjunctive.
a-acp vvz, n1 crd p-acp p-acp dt j-jn n1 pp-f, cs np1 vvb pn31 [ fw-la fw-la; ] av d n1 vbz vvn p-acp dt j n1, c-acp av c-acp dt j.
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It cannot therefore be true, which hee saith, that the Apostle speaketh such great things of men by nature, that if they were true, it would necessarily justifie all Pelagianisme.
It cannot Therefore be true, which he Says, that the Apostle speaks such great things of men by nature, that if they were true, it would necessarily justify all Pelagianism.
pn31 vmbx av vbi j, r-crq pns31 vvz, cst dt n1 vvz d j n2 pp-f n2 p-acp n1, cst cs pns32 vbdr j, pn31 vmd av-j vvi d n1.
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I shall not speak of his many arguments against naturall principles and knowledge of a God;
I shall not speak of his many Arguments against natural principles and knowledge of a God;
pns11 vmb xx vvi pp-f po31 d n2 p-acp j n2 cc n1 pp-f dt n1;
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for he doth in effect at last yeeld to it.
for he does in Effect At last yield to it.
c-acp pns31 vdz p-acp vvi p-acp ord vvi p-acp pn31.
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4. The extent of it. And here it's very hard to measure out the bounds of the law of Nature;
4. The extent of it. And Here it's very hard to measure out the bounds of the law of Nature;
crd dt n1 pp-f pn31. cc av pn31|vbz av j pc-acp vvi av dt n2 pp-f dt n1 pp-f n1;
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for, some have judged that to be condemned by the law of Nature, which others have thought the law of Nature approveth:
for, Some have judged that to be condemned by the law of Nature, which Others have Thought the law of Nature approveth:
p-acp, d vhb vvn cst pc-acp vbi vvn p-acp dt n1 pp-f n1, r-crq n2-jn vhb vvn dt n1 pp-f n1 vvz:
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so true is that of Tertullian, Legens Naturae opiniones suas vecant, They call their opinions the law of Nature.
so true is that of Tertullian, Legens Naturae opiniones suas vecant, They call their opinions the law of Nature.
av j vbz d pp-f np1, fw-la fw-la fw-la fw-la vvb, pns32 vvb po32 n2 dt n1 pp-f n1.
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There are foure waies of bounding this law. 1. Some make it those generall things wherein man and beast agree;
There Are foure ways of bounding this law. 1. some make it those general things wherein man and beast agree;
pc-acp vbr crd n2 pp-f vvg d n1. crd d vvb pn31 d j n2 c-crq n1 cc n1 vvi;
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as, defence of it self, and desire of life: but by this meanes, that of naturall honesty and righteousnesse would be excluded; as, defence of it self, and desire of life: but by this means, that of natural honesty and righteousness would be excluded;
a-acp, n1 pp-f pn31 n1, cc n1 pp-f n1: cc-acp p-acp d n2, cst pp-f j n1 cc n1 vmd vbi vvn;
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for, a beast is not capable of any sin, or obligation by a law.
for, a beast is not capable of any since, or obligation by a law.
p-acp, dt n1 vbz xx j pp-f d n1, cc n1 p-acp dt n1.
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And howsoever that be much disputed upon, Why God would have the beast killed that killed a man;
And howsoever that be much disputed upon, Why God would have the beast killed that killed a man;
cc c-acp d vbb av-d vvn p-acp, c-crq np1 vmd vhi dt n1 vvd cst vvd dt n1;
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yet, to omit the thoughts of many about it, that was not because a beast could be tyed by a law:
yet, to omit the thoughts of many about it, that was not Because a beast could be tied by a law:
av, pc-acp vvi dt n2 pp-f d p-acp pn31, cst vbds xx c-acp dt n1 vmd vbi vvn p-acp dt n1:
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but God, to shew the horridnesse of the fact, would have the very instrument punished.
but God, to show the horridness of the fact, would have the very Instrument punished.
cc-acp np1, pc-acp vvi dt n1 pp-f dt n1, vmd vhi dt j n1 vvn.
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2. Some bound it by the custome of Nations, that is, jus Gentium; but that is so diversified, that a sin with some, was a vertue with others.
2. some bound it by the custom of nations, that is, jus Gentium; but that is so diversified, that a since with Some, was a virtue with Others.
crd d vvd pn31 p-acp dt n1 pp-f n2, cst vbz, fw-la fw-la; p-acp d vbz av vvd, cst dt n1 p-acp d, vbds dt n1 p-acp n2-jn.
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3. Some doe bind it by reason in every man:
3. some do bind it by reason in every man:
crd d vdb vvi pn31 p-acp n1 p-acp d n1:
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but this is very uncertaine, and one mans reason is contrary to anothers, and one mans conscience is larger then anothers;
but this is very uncertain, and one men reason is contrary to another's, and one men conscience is larger then another's;
p-acp d vbz av j, cc crd ng1 n1 vbz j-jn p-acp j-jn, cc crd ng1 n1 vbz jc cs j-jn;
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even as it is with measures in divers countries, though they have the fame name, as a bushell, &c. yet they are different in quantity, one is larger then another.
even as it is with measures in diverse countries, though they have the fame name, as a bushel, etc. yet they Are different in quantity, one is larger then Another.
av c-acp pn31 vbz p-acp n2 p-acp j n2, cs pns32 vhb dt n1 n1, c-acp dt n1, av av pns32 vbr j p-acp n1, pi vbz jc cs j-jn.
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Lastly, Others bound it by the will of God, declared and manifested first to Noah in seven precepts, and afterwards to Moses in the ten Commandements: but these extend the law of Nature not onely to first principles,
Lastly, Others bound it by the will of God, declared and manifested First to Noah in seven Precepts, and afterwards to Moses in the ten commandments: but these extend the law of Nature not only to First principles,
ord, n2-jn vvn pn31 p-acp dt n1 pp-f np1, vvn cc vvd ord p-acp np1 p-acp crd n2, cc av p-acp np1 p-acp dt crd n2: p-acp d vvb dt n1 pp-f n1 xx av-j p-acp ord n2,
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but conclusions also deduced from thence. 5. The obligation of it, when the law of Nature doth bind:
but conclusions also deduced from thence. 5. The obligation of it, when the law of Nature does bind:
cc-acp n2 av vvn p-acp av. crd dt n1 pp-f pn31, c-crq dt n1 pp-f n1 vdz vvi:
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And that is from God the authour of it, God onely is under no law.
And that is from God the author of it, God only is under no law.
cc cst vbz p-acp np1 dt n1 pp-f pn31, np1 av-j vbz p-acp dx n1.
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Every beleever, though justified by Christ, is under the Morall Law of Moses, as also the law of Nature:
Every believer, though justified by christ, is under the Moral Law of Moses, as also the law of Nature:
np1 n1, cs vvn p-acp np1, vbz p-acp dt j n1 pp-f np1, c-acp av dt n1 pp-f n1:
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but now this law of Nature doth not so properly bind, as it's mans reason or conscience,
but now this law of Nature does not so properly bind, as it's men reason or conscience,
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as that it is the Vicegerent of God, or a command from him:
as that it is the Vicegerent of God, or a command from him:
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and thus Cain by the law of Nature found a tye upon him not to sin,
and thus Cain by the law of Nature found a tie upon him not to sin,
cc av np1 p-acp dt n1 pp-f n1 vvd dt n1 p-acp pno31 xx pc-acp vvi,
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and guilt because he did sin in murdering his brother, although there was no Morall Law as yet given.
and guilt Because he did sin in murdering his brother, although there was no Moral Law as yet given.
cc n1 c-acp pns31 vdd vvi p-acp vvg po31 n1, cs pc-acp vbds dx j n1 c-acp av vvn.
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It is true indeed, our Divines doe well reprove the Papists, for calling all that time from Adam to Moses, a state, or law of Nature:
It is true indeed, our Divines doe well reprove the Papists, for calling all that time from Adam to Moses, a state, or law of Nature:
pn31 vbz j av, po12 n2-jn n1 av vvi dt njp2, p-acp vvg d cst n1 p-acp np1 p-acp np1, dt n1, cc n1 pp-f n1:
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and this the Papists doe, that therefore to offer sacrifice unto God may be proved from the law of Nature;
and this the Papists do, that Therefore to offer sacrifice unto God may be proved from the law of Nature;
cc d dt njp2 vdb, cst av pc-acp vvi n1 p-acp np1 vmb vbi vvn p-acp dt n1 pp-f n1;
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whereas those sacrifices, being done in faith, had the word of God, otherwise we were bound still to offer Lambs or Kids to God, which they deny.
whereas those Sacrifices, being done in faith, had the word of God, otherwise we were bound still to offer Lambs or Kids to God, which they deny.
cs d n2, vbg vdn p-acp n1, vhd dt n1 pp-f np1, av pns12 vbdr vvn av pc-acp vvi n2 cc n2 p-acp np1, r-crq pns32 vvb.
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6. The perpetuity of this obligation. This Law can never be abrogated.
6. The perpetuity of this obligation. This Law can never be abrogated.
crd dt n1 pp-f d n1. d n1 vmb av-x vbi vvn.
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And herein we may demand of the Antinomian, Whether the law of Nature doe bind a beleever, And herein we may demand of the Antinomian, Whither the law of Nature do bind a believer,
cc av pns12 vmb vvi pp-f dt njp, cs dt n1 pp-f n1 vdb vvi dt n1,
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or no? Whether he be bound to obey the dictates of his naturall conscience? Suppose a beleever hath his naturall conscience dictating to him, This sin he may not doe;
or no? Whither he be bound to obey the dictates of his natural conscience? Suppose a believer hath his natural conscience dictating to him, This since he may not do;
cc dx? cs pns31 vbb vvn pc-acp vvi dt vvz pp-f po31 j n1? vvb dt n1 vhz po31 j n1 vvg p-acp pno31, d n1 pns31 vmb xx vdi;
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is he not obliged hereunto not onely from the matter (for that he grants,) but as it is a law and command of God implanted in his sonle? I know there is a difference between the law of Nature,
is he not obliged hereunto not only from the matter (for that he grants,) but as it is a law and command of God implanted in his Sonle? I know there is a difference between the law of Nature,
vbz pns31 xx vvn av xx av-j p-acp dt n1 (p-acp cst pns31 vvz,) cc-acp c-acp pn31 vbz dt n1 cc n1 pp-f np1 vvn p-acp po31 zz? pns11 vvb pc-acp vbz dt n1 p-acp dt n1 pp-f n1,
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and the ten Commandements, as may be shewed hereafter;
and the ten commandments, as may be showed hereafter;
cc dt crd n2, c-acp vmb vbi vvn av;
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but yet they agree in this, that they are a rule immutable, and of perpetuall obligation.
but yet they agree in this, that they Are a Rule immutable, and of perpetual obligation.
cc-acp av pns32 vvb p-acp d, cst pns32 vbr dt n1 j, cc pp-f j n1.
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Therefore think not, that because he dyed to free you from the curse of the Law, that therefore you are freed from the obedience unto the law naturall,
Therefore think not, that Because he died to free you from the curse of the Law, that Therefore you Are freed from the Obedience unto the law natural,
av vvb xx, cst c-acp pns31 vvd pc-acp vvi pn22 p-acp dt n1 pp-f dt n1, cst av pn22 vbr vvn p-acp dt n1 p-acp dt n1 j,
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or delivered by Moses. To deny this, is to deny that a beleever is bound to obey the sure dictates of a naturall conscience.
or Delivered by Moses. To deny this, is to deny that a believer is bound to obey the sure dictates of a natural conscience.
cc vvn p-acp np1. pc-acp vvi d, vbz pc-acp vvi cst dt n1 vbz vvn pc-acp vvi dt j vvz pp-f dt j n1.
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I know we are not alwaies bound to follow what conscience suggests, for that is obscured and darkened;
I know we Are not always bound to follow what conscience suggests, for that is obscured and darkened;
pns11 vvb pns12 vbr xx av vvn pc-acp vvi r-crq n1 vvz, p-acp d vbz vvn cc vvn;
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but I speak of those dictates which are naturally knowne.
but I speak of those dictates which Are naturally known.
cc-acp pns11 vvb pp-f d vvz r-crq vbr av-j vvn.
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Other particulars, as, The insufficiency of it to direct in worship, as also, to save men, I doe put off,
Other particulars, as, The insufficiency of it to Direct in worship, as also, to save men, I do put off,
j-jn n2-j, c-acp, dt n1 pp-f pn31 pc-acp vvi p-acp n1, c-acp av, pc-acp vvi n2, pns11 vdb vvi a-acp,
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and make application of what hath been delivered.
and make application of what hath been Delivered.
cc vvi n1 pp-f r-crq vhz vbn vvn.
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Use 1. Of Instruction, against the Antinomian, who must needs overthrow the directive and obligative force of the law of Nature,Use 1. Of Instruction, against the Antinomian, who must needs overthrow the directive and obligative force of the law of Nature,
vvb crd pp-f n1, p-acp dt jp, r-crq vmb av vvi dt n1 cc j-jn n1 pp-f dt n1 pp-f n1,
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as well as that of Moses. Doth not even Nature teach you (saith the Apostle?) Now if a man may not care for Moses teaching, need he care for Nature teaching? It is true (I told you) sometimes they grant the Law to be a rule,
as well as that of Moses. Does not even Nature teach you (Says the Apostle?) Now if a man may not care for Moses teaching, need he care for Nature teaching? It is true (I told you) sometime they grant the Law to be a Rule,
c-acp av c-acp d pp-f np1. vdz xx av n1 vvb pn22 (vvz dt n1?) av cs dt n1 vmb xx vvi p-acp np1 vvg, vvb pns31 vvb p-acp n1 vvg? pn31 vbz j (pns11 vvd pn22) av pns32 vvb dt n1 pc-acp vbi dt n1,
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but then afterwards they speak such things as are absolutely inconsistent with it.
but then afterwards they speak such things as Are absolutely inconsistent with it.
cc-acp av av pns32 vvb d n2 c-acp vbr av-j j p-acp pn31.
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There were some (as W•ndelinus reports) Swencfeldians, that held a man was never truly mortified, till he had put out all sense of conscience for sin;
There were Some (as W•ndelinus reports) Swenckfeldians, that held a man was never truly mortified, till he had put out all sense of conscience for since;
a-acp vbdr d (c-acp np1 vvz) njp2, cst vvd dt n1 vbds av-x av-j vvn, c-acp pns31 vhd vvn av d n1 pp-f n1 p-acp n1;
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if his conscience troubled him, that was his imperfection, he was not mortified enough.
if his conscience troubled him, that was his imperfection, he was not mortified enough.
cs po31 n1 vvd pno31, cst vbds po31 n1, pns31 vbds xx vvn av-d.
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I should doe the Antinomians wrong, if I should say, they deliver such things in their books;
I should do the Antinomians wrong, if I should say, they deliver such things in their books;
pns11 vmd vdi dt njp2 vvb, cs pns11 vmd vvi, pns32 vvb d n2 p-acp po32 n2;
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but let them consider, whether some of their Positions will not carry them neer such a dangerous rock:
but let them Consider, whither Some of their Positions will not carry them near such a dangerous rock:
cc-acp vvb pno32 vvi, cs d pp-f po32 n2 vmb xx vvi pno32 av-j d dt j n1:
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For, if the Law have nothing to doe with mee in respect of the mandatory part of it,
For, if the Law have nothing to do with me in respect of the mandatory part of it,
c-acp, cs dt n1 vhi pix pc-acp vdi p-acp pno11 p-acp n1 pp-f dt j n1 pp-f pn31,
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then if I be troubled for the breach of it, it is my weaknesse, because I am not enough in Christ.
then if I be troubled for the breach of it, it is my weakness, Because I am not enough in christ.
av cs pns11 vbb vvn p-acp dt n1 pp-f pn31, pn31 vbz po11 n1, c-acp pns11 vbm xx d p-acp np1.
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Ʋse 2. Of Reproofe, to those who live against this Law. Sins that are against the law of Nature doe most terrifie.Ʋse 2. Of Reproof, to those who live against this Law. Sins that Are against the law of Nature do most terrify.
j crd pp-f n1, p-acp d r-crq vvb p-acp d n1. np1 cst vbr p-acp dt n1 pp-f n1 vdb av-ds vvi.
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How many live in such sins that the law of Nature condemneth? Doth not Nature condemne lying, couzening in your trades, lusts,
How many live in such Sins that the law of Nature Condemneth? Does not Nature condemn lying, cozening in your trades, Lustiest,
c-crq d vvb p-acp d n2 cst dt n1 pp-f n1 vvz? vdz xx n1 vvi vvg, vvg p-acp po22 n2, n2,
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and uncleannesse? How many Trades-men are there that need not a Paul? Even Tully in his Book of Offices will condemne their lying, sophisticate wares, and unlawfull gaine.
and uncleanness? How many Tradesmen Are there that need not a Paul? Even Tully in his Book of Offices will condemn their lying, sophisticate wares, and unlawful gain.
cc n1? c-crq d n2 vbr pc-acp d vvb xx dt np1? av-j np1 p-acp po31 n1 pp-f n2 vmb vvi po32 n-vvg, j n2, cc j n1.
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It's much how far they saw this way. Sins against naturall conscience are called Crying sins; and, though men have repented of them,
It's much how Far they saw this Way. Sins against natural conscience Are called Crying Sins; and, though men have repented of them,
pn31|vbz av-d c-crq av-j pns32 vvd d n1. np1 p-acp j n1 vbr vvn vvg n2; cc, cs n2 vhb vvn pp-f pno32,
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yet how long is it ere faith can still their cry? Have not many Heathens been faithfull and just in their dealings? It's true, that man hath not godlinesse enough, who hath naturall honesty;
yet how long is it ere faith can still their cry? Have not many heathens been faithful and just in their dealings? It's true, that man hath not godliness enough, who hath natural honesty;
av c-crq av-j vbz pn31 p-acp n1 vmb vvi po32 n1? vhb xx d n2-jn vbn j cc j p-acp po32 n2-vvg? pn31|vbz j, cst n1 vhz xx n1 av-d, r-crq vhz j n1;
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therefore there are many spirituall sins that he never humbleth himselfe for: as Paul saith, he knew not the motions of his heart to be sin.
Therefore there Are many spiritual Sins that he never Humbleth himself for: as Paul Says, he knew not the motions of his heart to be since.
av a-acp vbr d j n2 cst pns31 av-x vvz px31 p-acp: c-acp np1 vvz, pns31 vvd xx dt n2 pp-f po31 n1 pc-acp vbi n1.
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Hence men are to be exhorted to get further light, and more tendernesse then a naturall conscience can ever attaine unto.
Hence men Are to be exhorted to get further Light, and more tenderness then a natural conscience can ever attain unto.
av n2 vbr pc-acp vbi vvn pc-acp vvi jc n1, cc dc n1 cs dt j n1 vmb av vvi p-acp.
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Neverthelesse, if men so live, as if they had not this Law in their hearts, they are the more inexcusable:
Nevertheless, if men so live, as if they had not this Law in their hearts, they Are the more inexcusable:
av, cs n2 av vvi, c-acp cs pns32 vhd xx d n1 p-acp po32 n2, pns32 vbr dt av-dc j:
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Are there not men who call themselves Christians, that yet the very Heathens will condemne at that great day?
are there not men who call themselves Christians, that yet the very heathens will condemn At that great day?
vbr pc-acp xx n2 r-crq vvb px32 np1, cst av dt j n2-jn vmb vvi p-acp d j n1?
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Ʋse 3. Why it is so hard to beleeve in the Lord Christ; because here is nothing of nature in it, it's all supernaturall.Ʋse 3. Why it is so hard to believe in the Lord christ; Because Here is nothing of nature in it, it's all supernatural.
j crd c-crq pn31 vbz av j pc-acp vvi p-acp dt n1 np1; c-acp av vbz pix pp-f n1 p-acp pn31, pn31|vbz d j.
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The Papists say, we make an easie way to heaven;
The Papists say, we make an easy Way to heaven;
dt njp2 vvb, pns12 vvb dt j n1 p-acp n1;
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for, let a man be never so great a sinner, yet if he doe but beleeve, all is well.
for, let a man be never so great a sinner, yet if he do but believe, all is well.
p-acp, vvb dt n1 vbi av-x av j dt n1, av cs pns31 vdb cc-acp vvb, d vbz av.
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Now the people of God, sensible of their sin, find nothing harder:
Now the people of God, sensible of their since, find nothing harder:
av dt n1 pp-f np1, j pp-f po32 n1, vvb pix jc:
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for, it's in the law of Nature they should not lye, or steale, but that they should beleeve in Christ for pardon,
for, it's in the law of Nature they should not lie, or steal, but that they should believe in christ for pardon,
c-acp, pn31|vbz p-acp dt n1 pp-f n1 pns32 vmd xx vvi, cc vvi, cc-acp cst pns32 vmd vvi p-acp np1 p-acp n1,
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when labouring under their offences, here nature doth not help at all.
when labouring under their offences, Here nature does not help At all.
c-crq vvg p-acp po32 n2, av n1 vdz xx vvi p-acp d.
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I acknowledge it's a dispute among Divines, Whether in that law implanted in Adams heart, there was not also a power to beleeve in Christ,
I acknowledge it's a dispute among Divines, Whither in that law implanted in Adams heart, there was not also a power to believe in christ,
pns11 vvb pn31|vbz dt n1 p-acp n2-jn, cs p-acp d n1 vvn p-acp npg1 n1, pc-acp vbds xx av dt n1 pc-acp vvi p-acp np1,
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when revealed? But of that hereafter;when revealed? But of that hereafter;
c-crq vvn? cc-acp pp-f cst av;
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but the orthodox deny, that he had explicite justifying faith, for that was repugnant to the condition he was in.
but the orthodox deny, that he had explicit justifying faith, for that was repugnant to the condition he was in.
cc-acp dt n1 vvb, cst pns31 vhd j vvg n1, p-acp d vbds j p-acp dt n1 pns31 vbds p-acp.
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But the thing I intend is, to shew how supernaturall and hidden the way of beleeving is.
But the thing I intend is, to show how supernatural and hidden the Way of believing is.
p-acp dt n1 pns11 vvb vbz, pc-acp vvi c-crq j cc vvn dt n1 pp-f j-vvg vbz.
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No marvell therefore if it be made such a peculiar worke of the Spirit, to convince of this sin.
No marvel Therefore if it be made such a peculiar work of the Spirit, to convince of this since.
dx n1 av cs pn31 vbb vvn d dt j n1 pp-f dt n1, pc-acp vvi pp-f d n1.
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LECTURE VII.
LECTURE VII.
n1 np1.
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ROM. 2. 14. For when the Gentiles, which have not the law, doe by nature the things of the law, &c. THe Doctrine already gathered from these words is, that, The Gentiles have a law of Nature written in their hearts:
ROM. 2. 14. For when the Gentiles, which have not the law, do by nature the things of the law, etc. THe Doctrine already gathered from these words is, that, The Gentiles have a law of Nature written in their hearts:
np1. crd crd p-acp c-crq dt n2-j, r-crq vhb xx dt n1, vdb p-acp n1 dt n2 pp-f dt n1, av dt n1 av vvn p-acp d n2 vbz, cst, dt np1 vhb dt n1 pp-f n1 vvn p-acp po32 n2:
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Which law doth consist partly in light and knowledge of speculative principles; and partly in practice and obedience to practicall principles.
Which law does consist partly in Light and knowledge of speculative principles; and partly in practice and Obedience to practical principles.
r-crq n1 vdz vvi av p-acp n1 cc n1 pp-f j n2; cc av p-acp n1 cc n1 p-acp j n2.
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So then from hence we may consider, first, Of the light of Nature, and then secondly, Of the power of Nature;
So then from hence we may Consider, First, Of the Light of Nature, and then secondly, Of the power of Nature;
av av p-acp av pns12 vmb vvi, ord, pp-f dt n1 pp-f n1, cc av ord, pp-f dt n1 pp-f n1;
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and from both these we may have profitable matter, and also may confute some dangerous errours, which have poysoned too many.
and from both these we may have profitable matter, and also may confute Some dangerous errors, which have poisoned too many.
cc p-acp d d pns12 vmb vhi j n1, cc av vmb vvi d j n2, r-crq vhb vvn av d.
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I shall begin therefore with the light of Nature, or Reason, and shall endeavour to shew the Necessity of it,
I shall begin Therefore with the Light of Nature, or Reason, and shall endeavour to show the Necessity of it,
pns11 vmb vvi av p-acp dt n1 pp-f n1, cc n1, cc vmb vvi pc-acp vvi dt n1 pp-f pn31,
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and yet the Insufficiency of it: It is not such a starre that can lead us to Christ.
and yet the Insufficiency of it: It is not such a star that can led us to christ.
cc av dt n1 pp-f pn31: pn31 vbz xx d dt n1 cst vmb vvi pno12 p-acp np1.
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In the first place take notice, that this light of Nature may be considered in a three-fold respect:
In the First place take notice, that this Light of Nature may be considered in a threefold respect:
p-acp dt ord n1 vvb n1, cst d j pp-f n1 vmb vbi vvn p-acp dt j n1:
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First, As it's a relict or remnant of the image of God: for, howsoever the image of God did primarily consist in righteousness and true holinesse;
First, As it's a relict or remnant of the image of God: for, howsoever the image of God did primarily consist in righteousness and true holiness;
ord, c-acp pn31|vbz dt n1 cc n1 pp-f dt n1 pp-f np1: p-acp, c-acp dt n1 pp-f np1 vdd av-j vvi p-acp n1 cc j n1;
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yet secondarily it did also comprehend the powers and faculties of the reasonable soule in the acts thereof: And this later part abideth.
yet secondarily it did also comprehend the Powers and faculties of the reasonable soul in the acts thereof: And this later part Abideth.
av av-j pn31 vdd av vvi dt n2 cc n2 pp-f dt j n1 p-acp dt n2 av: cc d jc n1 vvz.
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It is true, this light of Nature, comparatively to that of faith, is but as a glow-worme to the Sun;
It is true, this Light of Nature, comparatively to that of faith, is but as a Glowworm to the Sun;
pn31 vbz j, d j pp-f n1, av-j p-acp d pp-f n1, vbz cc-acp c-acp dt n1 p-acp dt n1;
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yet some light and irradiation it hath.
yet Some Light and irradiation it hath.
av d n1 cc n1 pn31 vhz.
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God, when he made man, had so excellently wrought his owne image in him, that man could not fall, unlesse that were also destroyed;
God, when he made man, had so excellently wrought his own image in him, that man could not fallen, unless that were also destroyed;
np1, c-crq pns31 vvd n1, vhd av av-j vvn po31 d n1 p-acp pno31, cst n1 vmd xx vvi, cs d vbdr av vvn;
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as they write of Phidias, who made Alexanders statue, yet had wrought his owne picture so artificially in it, that none could break Alexanders statue,
as they write of Phidias, who made Alexanders statue, yet had wrought his own picture so artificially in it, that none could break Alexanders statue,
c-acp pns32 vvb pp-f np1, r-crq vvd npg1 n1, av vhd vvn po31 d n1 av av-j p-acp pn31, cst pix vmd vvi npg1 n1,
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but he must also spoile Phidias his image, who was the maker of it:
but he must also spoil Phidias his image, who was the maker of it:
cc-acp pns31 vmb av vvi np1 po31 n1, r-crq vbds dt n1 pp-f pn31:
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And thus it is in Adams fall, yet there remaineth some light still, which the Apostle calleth (Rom. 1.) Truth; he vouchsafeth that name to it, They detaine the truth in unrighteousnesse. Now this moon-light or glimmering of Nature is of a threefold use:
And thus it is in Adams fallen, yet there remains Some Light still, which the Apostle calls (Rom. 1.) Truth; he vouchsafeth that name to it, They detain the truth in unrighteousness. Now this moonlight or glimmering of Nature is of a threefold use:
cc av pn31 vbz p-acp npg1 vvb, av a-acp vvz d n1 av, r-crq dt n1 vvz (np1 crd) n1; pns31 vvz d n1 p-acp pn31, pns32 vvb dt n1 p-acp n1. av d n1 cc n-vvg pp-f n1 vbz pp-f dt j n1:
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1. For societies and publike Common-wealths, whereby they have made wholsome lawes. It's wonderfull to consider,
1. For societies and public Commonwealths, whereby they have made wholesome laws. It's wonderful to Consider,
crd p-acp n2 cc j n2, c-crq pns32 vhb vvd j n2. pn31|vbz j pc-acp vvi,
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how excellent the Heathens have been therein.
how excellent the heathens have been therein.
c-crq j cs n2-jn vhb vbn av.
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Thus Chrysostome, speaking how the most excellent men need the counsell of others, instanceth in Jethro 's advice to Moses, about choosing assistant officers:
Thus Chrysostom, speaking how the most excellent men need the counsel of Others, Instanceth in Jethro is Advice to Moses, about choosing assistant Officers:
av np1, vvg c-crq dt av-ds j n2 vvb dt n1 pp-f n2-jn, vvz p-acp np1 vbz n1 p-acp np1, p-acp vvg n1 n2:
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That great man Moses (saith he) who was so potent in words and workes, who was the friend of God, which commanded the creatures, was helped in counsell by Jethro his father-in-law, an obscure man, and a Barbarian: That great man Moses (Says he) who was so potent in words and works, who was the friend of God, which commanded the creatures, was helped in counsel by Jethro his father-in-law, an Obscure man, and a Barbarian:
cst j n1 np1 (vvz pns31) r-crq vbds av j p-acp n2 cc n2, r-crq vbds dt n1 pp-f np1, r-crq vvd dt n2, vbds vvn p-acp n1 p-acp np1 po31 n1, dt j n1, cc dt j-jn:
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Although, to speak the truth, Jethro, when he gave this counsell, was not so, but had the knowledge of the true God.
Although, to speak the truth, Jethro, when he gave this counsel, was not so, but had the knowledge of the true God.
cs, pc-acp vvi dt n1, np1, c-crq pns31 vvd d n1, vbds xx av, cc-acp vhd dt n1 pp-f dt j np1.
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2. This light of nature serveth for the instigation and provocation of men to many good actions and duties towards God and man.
2. This Light of nature serves for the instigation and provocation of men to many good actions and duties towards God and man.
crd d n1 pp-f n1 vvz p-acp dt n1 cc n1 pp-f n2 p-acp d j n2 cc n2 p-acp np1 cc n1.
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Hence still observe that phrase, They detaine: reason and naturall light is bound, as a prisoner, by the chaines of lusts and sinfull affections;
Hence still observe that phrase, They detain: reason and natural Light is bound, as a prisoner, by the chains of Lustiest and sinful affections;
av av vvi d n1, pns32 vvb: n1 cc j n1 vbz vvn, c-acp dt n1, p-acp dt n2 pp-f n2 cc j n2;
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which thing Aristotle doth fully set forth in his incontinent person, whom he describeth to have a right opinion in the generall about that which is good;
which thing Aristotle does Fully Set forth in his incontinent person, whom he Describeth to have a right opinion in the general about that which is good;
r-crq n1 np1 vdz av-j vvi av p-acp po31 j n1, ro-crq pns31 vvz pc-acp vhi dt j-jn n1 p-acp dt n1 p-acp d r-crq vbz j;
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yet, being too much affected to some particular pleasure or profit, by that meanes the better part is over-borne:
yet, being too much affected to Some particular pleasure or profit, by that means the better part is overborne:
av, vbg av av-d vvn p-acp d j n1 cc n1, p-acp cst vvz dt jc n1 vbz j:
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and therefore Aristotle saith, the better part of the mind did provoke to better things. This agreeth with that of Paul. And as they bound captivated practicall truths towards man,
and Therefore Aristotle Says, the better part of the mind did provoke to better things. This agreeth with that of Paul. And as they bound captivated practical truths towards man,
cc av np1 vvz, dt jc n1 pp-f dt n1 vdd vvi p-acp jc n2. np1 vvz p-acp d pp-f np1. cc c-acp pns32 vvd vvn j n2 p-acp n1,
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so they also imprisoned them about God.
so they also imprisoned them about God.
av pns32 av vvd pno32 p-acp np1.
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Plato had the knowledge of one God, yet he dared not to communicate it to the vulgar:Plato had the knowledge of one God, yet he dared not to communicate it to the Vulgar:
np1 vhd dt n1 pp-f crd np1, av pns31 vvd xx pc-acp vvi pn31 p-acp dt j:
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Therefore (saith he) Opificem universorum ne { que } invenire facile, ne { que } inventum in vulgus promulgare tutum:
Therefore (Says he) Opificem universorum ne { que } invenire facile, ne { que } Inventum in vulgus promulgare tutum:
av (vvz pns31) fw-la fw-la fw-fr { fw-fr } n1 fw-la, fw-fr { fw-fr } fw-la p-acp fw-la j fw-la:
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Here for feare of the people, he detained this truth.
Here for Fear of the people, he detained this truth.
av p-acp n1 pp-f dt n1, pns31 vvd d n1.
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And Austin hath a most excellent chapter, cap. 10. lib. 6. de Civit. to shew how Seneca kept the truth in unrighteousnesse:
And Austin hath a most excellent chapter, cap. 10. lib. 6. de Civit to show how Senecca kept the truth in unrighteousness:
np1 np1 vhz dt av-ds j n1, n1. crd n1. crd fw-fr np1 pc-acp vvi c-crq np1 vvd dt n1 p-acp n1:
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he speaks of a Book Seneca wrote (which now is lost) against Superstitions, where hee doth most freely and boldly write against the practices of their worship;
he speaks of a Book Senecca wrote (which now is lost) against Superstitions, where he does most freely and boldly write against the practices of their worship;
pns31 vvz pp-f dt n1 np1 vvd (r-crq av vbz vvn) p-acp n2, c-crq pns31 vdz ds av-j cc av-j vvi p-acp dt n2 pp-f po32 n1;
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but, saith Austin, Libertas affuit scribenti, non viventi.
but, Says Austin, Libertas affuit scribenti, non viventi.
cc-acp, vvz np1, fw-la fw-la fw-la, fw-la fw-la.
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I will name some passages, because they are applicable to Popish Idolatry, as well as Paganish:
I will name Some passages, Because they Are applicable to Popish Idolatry, as well as Paganish:
pns11 vmb vvi d n2, c-acp pns32 vbr j p-acp j n1, c-acp av c-acp j:
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Immortales does in materia vilissima & immobili dedicant — Numina vocant, quae si spiritu accepto subitò occurrerent, monstra haberentur — Faciunt tam indecora honestis, tam indigna liberis, tam dissimillima sanis, ut nemo fuerit dubitaturus furere cos, si cum paucioribus furerent; Immortales does in materia vilissima & immobili dedicant — Numina Vocant, Quae si spiritu accepto subitò occurrerent, Monstra haberentur — Faciunt tam indecora honestis, tam indigna Liberis, tam dissimillima sanis, ut nemo fuerit dubitaturus furere cos, si cum paucioribus furerent;
fw-la vdz p-acp fw-la fw-la cc fw-la j-jn — fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la — fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la np1 fw-la fw-la fw-la vvd, fw-la fw-la fw-la fw-la;
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nunc sanitatis patrocinium est insanientium turba. nunc sanitatis patrocinium est insanientium turba.
fw-la fw-la fw-la fw-la fw-la fw-la.
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But Seneca, when he had spoken thus, and much more, in the scorne of those gods, what doth he resolve upon that his wise man shall doe in those times? In animi religione non habeat, sed in actibus fingat.
But Senecca, when he had spoken thus, and much more, in the scorn of those God's, what does he resolve upon that his wise man shall do in those times? In animi Religion non habeat, sed in actibus fingat.
p-acp np1, c-crq pns31 vhd vvn av, cc av-d av-dc, p-acp dt n1 pp-f d n2, r-crq vdz pns31 vvi p-acp d po31 j n1 vmb vdi p-acp d n2? p-acp fw-la n1 fw-la fw-la, fw-la p-acp fw-la fw-la.
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And againe, Quae omnia sapiens servabit tanquam legibus jussa, non diis grata.
And again, Quae omnia sapiens servabit tanquam legibus jussa, non Dis Grata.
cc av, fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la.
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And further, Istam ignobilem deorum turbam, quam longo aevo longa superstitio congessit, sic adorabimus, ut meminerimus cultum ejus ad morem magis pertinere quàm rem.
And further, Istam ignobilem Gods turbam, quam longo aevo Longam Superstition congessit, sic adorabimus, ut meminerimus cultum His ad morem magis pertinere quàm remembering.
cc jc, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la zf fw-la fw-la, fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la vvg.
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Some say, Seneca was coetaneous with Paul, and that he had Paul 's Epistles;
some say, Senecca was coetaneous with Paul, and that he had Paul is Epistles;
d vvb, np1 vbds j p-acp np1, cc cst pns31 vhd np1 vbz n2;
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might he not (if so) see himselfe described in this phrase, detaining the truth in unrighteousnesse? But how well doth Austin in the same place stigmatize him? Colebat, quod reprehendebat; agebat, quod arguebat; quod culpabat, adorabat.
might he not (if so) see himself described in this phrase, detaining the truth in unrighteousness? But how well does Austin in the same place stigmatize him? Colebat, quod reprehendebat; agebat, quod arguebat; quod culpabat, adorabat.
vmd pns31 xx (cs av) vvb px31 vvn p-acp d n1, vvg dt n1 p-acp n1? cc-acp q-crq av vdz np1 p-acp dt d n1 vvi pno31? fw-la, fw-la fw-la; fw-la, fw-la fw-la; fw-la fw-la, fw-la.
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And are there not many such Popish spirits, that know their superstitions and falshoods, yet,
And Are there not many such Popish spirits, that know their superstitions and falsehoods, yet,
cc vbr pc-acp xx d d j n2, cst vvb po32 n2 cc n2, av,
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because of long custome, will not leave them? What else was the meaning of Domitianus Calderinus, when, speaking of going to Masse, hee said, Eamus ad communem errorem? And so it was a speech of a disputing Sophister, Sic dico quando sum in scholis,
Because of long custom, will not leave them? What Else was the meaning of domitianus calderinus, when, speaking of going to Mass, he said, Eamus ad communem errorem? And so it was a speech of a disputing Sophister, Sic dico quando sum in scholis,
c-acp pp-f j n1, vmb xx vvi pno32? q-crq av vbds dt n1 pp-f np1 np1, c-crq, vvg pp-f vvg p-acp n1, pns31 vvd, fw-la fw-la fw-la fw-la? cc av pn31 vbds dt n1 pp-f dt vvg n1, fw-la fw-la fw-la fw-la p-acp fw-la,
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sed, penes nos sit, aliter sentio. sed, penes nos sit, aliter sentio.
fw-la, n1 fw-la fw-la, fw-la fw-la.
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You see then by this, that naturall truth would encline to better actions, but it is suppressed.
You see then by this, that natural truth would incline to better actions, but it is suppressed.
pn22 vvb av p-acp d, cst j n1 vmd vvi p-acp jc n2, cc-acp pn31 vbz vvn.
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When I say, naturall light enclineth the heart to good, it is to be understood by way of object meerly, shewing what is to be desired, not that we have any strength naturally to what is good.
When I say, natural Light Inclineth the heart to good, it is to be understood by Way of Object merely, showing what is to be desired, not that we have any strength naturally to what is good.
c-crq pns11 vvb, j j vvz dt n1 p-acp j, pn31 vbz pc-acp vbi vvn p-acp n1 pp-f n1 av-j, vvg r-crq vbz pc-acp vbi vvn, xx cst pns12 vhb d n1 av-j p-acp r-crq vbz j.
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If you aske why truth, apprehended by naturall light, should be lesse efficacious to alter and new-mould the heart and life,
If you ask why truth, apprehended by natural Light, should be less efficacious to altar and new-mould the heart and life,
cs pn22 vvb c-crq n1, vvn p-acp j n1, vmd vbi av-dc j pc-acp vvi cc n1 dt n1 cc n1,
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then truth received by faith (for in the Scripture we reade of wonderfull conversions;
then truth received by faith (for in the Scripture we read of wonderful conversions;
cs n1 vvn p-acp n1 (c-acp p-acp dt n1 pns12 vvb pp-f j n2;
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and the Heathens have but one story that they much boast of, of one Palemon (if I mistake not) who was a great drunkard,
and the heathens have but one story that they much boast of, of one Palemon (if I mistake not) who was a great drunkard,
cc dt n2-jn vhb p-acp crd n1 cst pns32 d vvi pp-f, pp-f crd np1 (cs pns11 vvb xx) r-crq vbds dt j n1,
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and came to deride Socrates, while he was reading his discourse to his scholars, but was so changed by that lecture, that he lest off his drunkennesse:
and Come to deride Socrates, while he was reading his discourse to his Scholars, but was so changed by that lecture, that he lest off his Drunkenness:
cc vvd pc-acp vvi np1, cs pns31 vbds vvg po31 n1 p-acp po31 n2, cc-acp vbds av vvn p-acp d n1, cst pns31 vvd a-acp po31 n1:
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This alteration was onely in the skin, and not in the vitalls.
This alteration was only in the skin, and not in the vitals.
d n1 vbds av-j p-acp dt n1, cc xx p-acp dt n2-j.
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What then should be the difference?) I answer, not that one truth in it selfe is stronger then another,
What then should be the difference?) I answer, not that one truth in it self is Stronger then Another,
q-crq av vmd vbi dt n1?) pns11 vvb, xx d crd n1 p-acp pn31 n1 vbz jc cs j-jn,
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but the difference is in medio, or instrumento, the instrument to receive this truth. When Nature receives a truth, it's but with a dimme eye, and a palsie-hand;
but the difference is in medio, or instrumento, the Instrument to receive this truth. When Nature receives a truth, it's but with a dim eye, and a palsy-hand;
cc-acp dt n1 vbz p-acp fw-la, cc n1, dt n1 pc-acp vvi d n1. c-crq n1 vvz dt n1, pn31|vbz cc-acp p-acp dt j n1, cc dt n1;
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but when we receive it by faith, that is accompanied with the power and might of the holy Ghost.
but when we receive it by faith, that is accompanied with the power and might of the holy Ghost.
cc-acp c-crq pns12 vvb pn31 p-acp n1, cst vbz vvn p-acp dt n1 cc n1 pp-f dt j n1.
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The influence of truth by naturall light, is like that of the Moon, waterish and weak, never able to ripen any thing;
The influence of truth by natural Light, is like that of the Moon, waterish and weak, never able to ripen any thing;
dt n1 pp-f n1 p-acp j n1, vbz av-j d pp-f dt n1, j cc j, av-x j pc-acp vvi d n1;
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but that of faith is like the influence of the Sun, that doth heat, and soon bring to maturity.
but that of faith is like the influence of the Sun, that does heat, and soon bring to maturity.
cc-acp d pp-f n1 vbz av-j dt n1 pp-f dt n1, cst vdz vvi, cc av vvb p-acp n1.
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3. The last use of this naturall light is, to make men inexcusable; for, seeing they did not glorifie God according to their knowledge,
3. The last use of this natural Light is, to make men inexcusable; for, seeing they did not Glorify God according to their knowledge,
crd dt ord n1 pp-f d j j vbz, pc-acp vvi n2 j; p-acp, vvg pns32 vdd xx vvi np1 vvg p-acp po32 n1,
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for that they are justly condemned. This indeed is not the onely use of the light of Nature, as some say;
for that they Are justly condemned. This indeed is not the only use of the Light of Nature, as Some say;
c-acp cst pns32 vbr av-j vvn. np1 av vbz xx dt j n1 pp-f dt n1 pp-f n1, p-acp d vvb;
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but it is a maine one, Rom. 1. 20. not that this is the end of God, in putting these principles into us,
but it is a main one, Rom. 1. 20. not that this is the end of God, in putting these principles into us,
cc-acp pn31 vbz dt j pi, np1 crd crd xx d d vbz dt n1 pp-f np1, p-acp vvg d n2 p-acp pno12,
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but it falleth out by our sinfulness.
but it falls out by our sinfulness.
cc-acp pn31 vvz av p-acp po12 n1.
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But how are they inexcusable, if they could not glorifie God by nature, as they ought? Some answer, the Apostle speaks of excuse in regard of knowledge:
But how Are they inexcusable, if they could not Glorify God by nature, as they ought? some answer, the Apostle speaks of excuse in regard of knowledge:
p-acp q-crq vbr pns32 j, cs pns32 vmd xx vvi np1 p-acp n1, c-acp pns32 vmd? d n1, dt n1 vvz pp-f vvb p-acp n1 pp-f n1:
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but if you understand it of power, it is true;
but if you understand it of power, it is true;
cc-acp cs pn22 vvb pn31 pp-f n1, pn31 vbz j;
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for by our fault we are unable, and none went so farre as naturally they were able.
for by our fault we Are unable, and none went so Far as naturally they were able.
c-acp p-acp po12 n1 pns12 vbr j, cc pix vvd av av-j c-acp av-j pns32 vbdr j.
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And thus Nature is considered in the first place. Secondly, You may consider it as corrupted and obscured by sin:
And thus Nature is considered in the First place. Secondly, You may Consider it as corrupted and obscured by since:
cc av n1 vbz vvn p-acp dt ord n1. ord, pn22 vmb vvi pn31 a-acp vvn cc vvn p-acp n1:
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And in this sense it's no help, but a desperate enemy to what is good; and the more reason this way, the more opposition to God: And in this sense it's no help, but a desperate enemy to what is good; and the more reason this Way, the more opposition to God:
cc p-acp d n1 pn31|vbz dx n1, cc-acp dt j n1 p-acp r-crq vbz j; cc dt av-dc n1 d n1, dt av-dc n1 p-acp np1:
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and thus it fell out with all the great naturall Luminists;
and thus it fell out with all the great natural luminists;
cc av pn31 vvd av p-acp d dt j j np1;
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they became vaine in their reasonings, the more they enquired and searched, the further off they were from what is true, 1 Cor. 2. 14. The naturall man perceiveth not the things of God:
they became vain in their reasonings, the more they inquired and searched, the further off they were from what is true, 1 Cor. 2. 14. The natural man perceives not the things of God:
pns32 vvd j p-acp po32 n2-vvg, dt av-dc pns32 vvd cc vvn, dt av-jc a-acp pns32 vbdr p-acp q-crq vbz j, crd np1 crd crd dt j n1 vvz xx dt n2 pp-f np1:
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NONLATINALPHABET, is not a man carnall and grosse in sin, but a souly man, one that doth excolere animam, such as Tully and Aristotle. Now the wiser these men were, the vainer they were.
, is not a man carnal and gross in since, but a souly man, one that does excolere animam, such as Tully and Aristotle. Now the Wiser these men were, the vainer they were.
, vbz xx dt n1 j cc j p-acp n1, cc-acp dt av-j n1, pi cst vdz fw-la fw-la, d c-acp np1 cc np1. av dt jc d n2 vbdr, dt jc pns32 vbdr.
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Chrysostome 's comparison doth well agree with them:Chrysostom is comparison does well agree with them:
np1 vbz n1 vdz av vvi p-acp pno32:
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As if (saith hee) a king should give much mony to a servant, that by it he should make his family more glorious, As if (Says he) a King should give much money to a servant, that by it he should make his family more glorious,
c-acp cs (vvz pns31) dt n1 vmd vvi d n1 p-acp dt n1, cst p-acp pn31 pns31 vmd vvi po31 n1 av-dc j,
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and he goeth presently and spends all his mony upon whores and bawds. Thus did the Heathens:and he Goes presently and spends all his money upon whores and bawds. Thus did the heathens:
cc pns31 vvz av-j cc vvz d po31 n1 p-acp n2 cc n2. av vdd dt n2-jn:
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As Austin wrote to a man of great parts, Ornari abs te Diabolus quaerit, The Divell seeks to be adorned by thee.
As Austin wrote to a man of great parts, adorned abs te Diabolus Query, The devil seeks to be adorned by thee.
c-acp np1 vvd p-acp dt n1 pp-f j n2, np1 vvz fw-la fw-la fw-la, dt n1 vvz pc-acp vbi vvn p-acp pno21.
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Hence Egypt, that is accounted the mother of Sciences, and Moses in regard of knowledge is preferred before the Egyptians;
Hence Egypt, that is accounted the mother of Sciences, and Moses in regard of knowledge is preferred before the egyptians;
av np1, cst vbz vvn dt n1 pp-f n2, cc np1 p-acp n1 pp-f n1 vbz vvn p-acp dt njp2;
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yet that was the seat also of Idolaters:
yet that was the seat also of Idolaters:
av cst vbds dt n1 av pp-f n2:
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and so the Astronomers, who lifted up themselves above others in their knowledge of heavenly things, brought in those monsters into heaven,
and so the Astronomers, who lifted up themselves above Others in their knowledge of heavenly things, brought in those monsters into heaven,
cc av dt n2, r-crq vvd a-acp px32 p-acp n2-jn p-acp po32 n1 pp-f j n2, vvn p-acp d n2 p-acp n1,
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and attributed worship to them, and in their worship of their gods they added many feasts and sports.
and attributed worship to them, and in their worship of their God's they added many feasts and sports.
cc vvd n1 p-acp pno32, cc p-acp po32 n1 pp-f po32 n2 pns32 vvd d n2 cc n2.
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1360
Thus they invented an happinesse, which Austin calleth Scyllaeum bonum, consisting of humane and brutish parts.
Thus they invented an happiness, which Austin calls scylla's bonum, consisting of humane and brutish parts.
av pns32 vvd dt n1, r-crq np1 vvz np1 fw-la, vvg pp-f j cc j n2.
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1361
If you ask how this naturall light cometh to be thus obscured; I answer, three waies: 1. By ill education. This is like the first concoction,
If you ask how this natural Light comes to be thus obscured; I answer, three ways: 1. By ill education. This is like the First concoction,
cs pn22 vvb c-crq d j j vvz pc-acp vbi av vvn; pns11 vvb, crd n2: crd p-acp j-jn n1. d vbz av-j dt ord n1,
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or the first settling of the limbs of a man. Secondly, By long custome and degeneration.
or the First settling of the limbs of a man. Secondly, By long custom and degeneration.
cc dt ord vvg pp-f dt n2 pp-f dt n1. ord, p-acp j n1 cc n1.
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1363
Hence some Nations have by their publike lawes allowed grosse sins lawfull;
Hence Some nations have by their public laws allowed gross Sins lawful;
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as some Nations have allowed robberies, some incest, some that all old men should be throwne downe headlong a steep hill.
as Some nations have allowed robberies, Some Incest, Some that all old men should be thrown down headlong a steep hill.
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Thirdly, By the just judgement of God; therefore three times in Rom. 1. God is said to give them up to sin.
Thirdly, By the just judgement of God; Therefore three times in Rom. 1. God is said to give them up to since.
ord, p-acp dt j n1 pp-f np1; av crd n2 p-acp np1 crd np1 vbz vvn p-acp vvb pno32 a-acp p-acp n1.
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Thirdly, You may speak of Nature as informed, and enlightened by Gods word: and while it's thus, you need not cast this Hagar out of doores.
Thirdly, You may speak of Nature as informed, and enlightened by God's word: and while it's thus, you need not cast this Hagar out of doors.
ord, pn22 vmb vvi pp-f n1 c-acp vvn, cc vvd p-acp npg1 n1: cc cs pn31|vbz av, pn22 vvb xx vvi d np1 av pp-f n2.
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Let Scripture and the word of God lay the foundation stone, and then Reason may build upon it. It is Stella his comparison:
Let Scripture and the word of God lay the Foundation stone, and then Reason may built upon it. It is Stella his comparison:
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It is with Faith and Reason, as with the mould that is at the root of the barren and fruitlesse tree; It is with Faith and Reason, as with the mould that is At the root of the barren and fruitless tree;
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take the mould out, and throw in muck or other compost, and then put the mould in, it will much help the tree, which hindred it before. take the mould out, and throw in muck or other compost, and then put the mould in, it will much help the tree, which hindered it before.
vvb dt n1 av, cc vvi p-acp n1 cc j-jn n1, cc av vvd dt n1 p-acp, pn31 vmb d vvi dt n1, r-crq vvd pn31 a-acp.
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Thus, lay aside Reason at first, and then receive truths by Faith; and afterwards improve them by Reason, and it will excellently help.
Thus, lay aside Reason At First, and then receive truths by Faith; and afterwards improve them by Reason, and it will excellently help.
av, vvb av n1 p-acp ord, cc av vvb n2 p-acp n1; cc av vvb pno32 p-acp n1, cc pn31 vmb av-j vvi.
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Divine truths are not founded upon Reason, but Scripture; yet Reason may bear them up:
Divine truths Are not founded upon Reason, but Scripture; yet Reason may bear them up:
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as you see the elme or wall bear up the vine, but the elme or wall doth not bring forth the fruit; onely the vine doth that.
as you see the elm or wall bear up the vine, but the elm or wall does not bring forth the fruit; only the vine does that.
c-acp pn22 vvb dt n1 cc n1 vvb a-acp dt n1, cc-acp dt n1 cc n1 vdz xx vvi av dt n1; av-j dt n1 vdz d.
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As long therefore as the light of Nature is not the rule, but ruled and squared by Gods word,
As long Therefore as the Light of Nature is not the Rule, but ruled and squared by God's word,
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so long it cannot deceive us.
so long it cannot deceive us.
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The second grand consideration is, That the light of Nature is necessary in religious and morall things, though it be not sufficient. The second grand consideration is, That the Light of Nature is necessary in religious and moral things, though it be not sufficient.
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We speak of the light of Nature in the first consideration, as it is the residue of the glorious image of God put into us (for of the later,
We speak of the Light of Nature in the First consideration, as it is the residue of the glorious image of God put into us (for of the later,
pns12 vvb pp-f dt n1 pp-f n1 p-acp dt ord n1, c-acp pn31 vbz dt n1 pp-f dt j n1 pp-f np1 vvd p-acp pno12 (c-acp pp-f dt jc,
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as it is informed by Scripture, it is no question.) Now this is absolutely necessary two waies: 1. As a passive qualification of the subject for faith;
as it is informed by Scripture, it is no question.) Now this is absolutely necessary two ways: 1. As a passive qualification of the Subject for faith;
c-acp pn31 vbz vvn p-acp n1, pn31 vbz dx n1.) av d vbz av-j j crd n2: crd p-acp dt j n1 pp-f dt n-jn p-acp n1;
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for, there cannot be faith in a stone, or in a beast, no more then there can be sin in them:
for, there cannot be faith in a stone, or in a beast, no more then there can be since in them:
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Therefore Reason, or the light of Nature, makes man in a passive capacity fit for grace;
Therefore Reason, or the Light of Nature, makes man in a passive capacity fit for grace;
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although hee hath no active ability for it: And, when he is compared to a stone, it is not in the former sense, but the later.
although he hath no active ability for it: And, when he is compared to a stone, it is not in the former sense, but the later.
cs pns31 vhz dx j n1 p-acp pn31: cc, c-crq pns31 vbz vvn p-acp dt n1, pn31 vbz xx p-acp dt j n1, cc-acp dt jc.
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And secondly, it's necessary by way of an instrument;
And secondly, it's necessary by Way of an Instrument;
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for we cannot beleeve, unlesse we understand whether knowledge be an act ingredient into the essence of faith, or whether it be prerequisite:
for we cannot believe, unless we understand whither knowledge be an act ingredient into the essence of faith, or whither it be prerequisite:
c-acp pns12 vmbx vvi, cs pns12 vvb cs n1 vbb dt n1 n1 p-acp dt n1 pp-f n1, cc cs pn31 vbb j:
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all hold there must be an act of the understanding, one way or other, going to beleeve.
all hold there must be an act of the understanding, one Way or other, going to believe.
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Hence knowledge is put for faith, and Hebr. 11. By saith we understand. Thus it is necessary as an instrument.
Hence knowledge is put for faith, and Hebrew 11. By Says we understand. Thus it is necessary as an Instrument.
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3. There is nothing true in Divinity that doth crosse the truth of Nature, as it's the remnant of Gods image.
3. There is nothing true in Divinity that does cross the truth of Nature, as it's the remnant of God's image.
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This indeed is hard to cleere in many points of Divinity;
This indeed is hard to clear in many points of Divinity;
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as in the doctrine of the Trinity, and the doctrine of Christs Incarnation, which seemeth paradoxall to Reason;
as in the Doctrine of the Trinity, and the Doctrine of Christ Incarnation, which seems paradoxal to Reason;
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of whom Tertullian, lib. 5. de carne Christi, cap. 5. thus, Natus est Dei Filius, non pudet, quia pudendum est;
of whom Tertullian, lib. 5. the Carnem Christ, cap. 5. thus, Born est Dei Filius, non It is shameful, quia pudendum est;
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Mortuus est Dei Filius, prorsus credibile est, quia ineptum; Sepultus resurrexit, certum est, quia impossibile. Mortuus est Dei Filius, prorsus credibile est, quia Ineptum; Sepultus resurrexit, certum est, quia impossibile.
fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la; fw-la fw-la, fw-la fw-la, fw-la fw-la.
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Yet, seeing the Apostle calls the naturall knowledge of a man Truth, and all truth is from God, which waies soever it come, there can therefore be no contradiction between it.
Yet, seeing the Apostle calls the natural knowledge of a man Truth, and all truth is from God, which ways soever it come, there can Therefore be no contradiction between it.
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And hereupon our Divines doe, when they have confuted the Poposh doctrine of Transubstantiation by Scripture, shew also, that for a body to be in two places, is against the principles of Nature.
And hereupon our Divines do, when they have confuted the Poposh Doctrine of Transubstantiation by Scripture, show also, that for a body to be in two places, is against the principles of Nature.
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They indeed call for faith in this point:
They indeed call for faith in this point:
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and Lapide, upon these words, Hoc est corpus meum, saith, If Christ should aske me at the day of judgment,
and Lapide, upon these words, Hoc est corpus meum, Says, If christ should ask me At the day of judgement,
cc vvd, p-acp d n2, fw-la fw-la fw-la fw-la, vvz, cs np1 vmd vvi pno11 p-acp dt n1 pp-f n1,
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Why did you beleeve the bread to be the body of Christ? I will answer, This text,
Why did you believe the bred to be the body of christ? I will answer, This text,
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if I be deceived, These words have deceived me. But we must compare place with place, and Scripture with Scripture.if I be deceived, These words have deceived me. But we must compare place with place, and Scripture with Scripture.
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As for the doctrine of the Trinity, though it be above Reason, and we cannot look into that mysterie, no more then an Owle can into the Sun beames,
As for the Doctrine of the Trinity, though it be above Reason, and we cannot look into that mystery, no more then an Owl can into the Sun beams,
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yet it is not against it.
yet it is not against it.
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4. The same object may be knowne by the light of Nature, and by the light of Faith. This may easily be understood:
4. The same Object may be known by the Light of Nature, and by the Light of Faith. This may Easily be understood:
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I may know there is a God by the light of Nature; and I may beleeve it, because the Scripture faith so:
I may know there is a God by the Light of Nature; and I may believe it, Because the Scripture faith so:
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so Hebr. 11. I may by faith understand the Word was made, and by arguments know it was made;
so Hebrew 11. I may by faith understand the Word was made, and by Arguments know it was made;
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and this is called faith, by James. The divels beleeve, that is, they have an evident intuitive knowledge of God, and feel it by experience;
and this is called faith, by James. The Devils believe, that is, they have an evident intuitive knowledge of God, and feel it by experience;
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not that they have faith, for that is a supernaturall gift wrought by God, and hath accompanying it pia affectio, to him that speaketh, as the first truth.
not that they have faith, for that is a supernatural gift wrought by God, and hath accompanying it pia affectio, to him that speaks, as the First truth.
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Faith therefore, and the light of Nature goe to the knowledge of the same thing different waies:
Faith Therefore, and the Light of Nature go to the knowledge of the same thing different ways:
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faith doth, because of the testimony and divine revelation of God; the light of Nature doth, because of arguments in the thing it selfe by discourse.
faith does, Because of the testimony and divine Revelation of God; the Light of Nature does, Because of Arguments in the thing it self by discourse.
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And faith is not a dianoeticall or discursive act of the understanding, but its simple and apprehensive.
And faith is not a dianoetical or discursive act of the understanding, but its simple and apprehensive.
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5. Though Reason and the light of Nature be necessary, yet it is not a Judge in matters of faith.
5. Though Reason and the Light of Nature be necessary, yet it is not a Judge in matters of faith.
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The Lutheran seemeth to depresse Reason too much, and the Socinian exalteth it too high: They make it not onely an instrument, but a Judge;
The Lutheran seems to depress Reason too much, and the Socinian Exalteth it too high: They make it not only an Instrument, but a Judge;
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and thereupon they reject the greatest mysteries of Religion.
and thereupon they reject the greatest Mysteres of Religion.
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I know some have endeavoured to shew, that Religio est summa ratio; and there are excellent men that have proved the truth of the Christian Religion by Reason:
I know Some have endeavoured to show, that Religio est summa ratio; and there Are excellent men that have proved the truth of the Christian Religion by Reason:
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and certainly, if we can by Reason prove there is any Religion at all, we may by the same Reason prove that the Christian Religion is the true one.
and Certainly, if we can by Reason prove there is any Religion At all, we may by the same Reason prove that the Christian Religion is the true one.
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But who doth not see how uncertaine Reason is in comparison of Faith? I doe not therefore like that assertion of one, who affects to be a great Rationalist (it is Chillingworth) that saith, We therefore receive the Scriptures to be the Word of God,
But who does not see how uncertain Reason is in comparison of Faith? I do not Therefore like that assertion of one, who affects to be a great Rationalist (it is chillingworth) that Says, We Therefore receive the Scriptures to be the Word of God,
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because we have the greatest Reason that this is the Word of God. But we must not confound the instrument and the Judge:Because we have the greatest Reason that this is the Word of God. But we must not confound the Instrument and the Judge:
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holy truthes, they are Scripture truthes, though hammered out by Reason.
holy truths, they Are Scripture truths, though hammered out by Reason.
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As the Smith that takes golden plate, and beates it into what shape he pleaseth, his hammer doth not make it gold,
As the Smith that Takes golden plate, and beats it into what shape he Pleases, his hammer does not make it gold,
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but onely gold of such a shape:
but only gold of such a shape:
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And thus also Reason doth not make a truth divine, onely holds it forth, and declareth it in such a way.
And thus also Reason does not make a truth divine, only holds it forth, and Declareth it in such a Way.
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6. Its altogether insufficient to prescribe or set downe any worship of God. Hence God doth so often forbid us to walk after our owne imaginations,
6. Its altogether insufficient to prescribe or Set down any worship of God. Hence God does so often forbid us to walk After our own Imaginations,
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and to doe that which we shall choose. The Apostle calleth it Will-worship, when a mans Will is the meere cause of it.
and to do that which we shall choose. The Apostle calls it Will-worship, when a men Will is the mere cause of it.
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Now, its true, men are more apt to admire this, as we see in the Pharisees and Papists;
Now, its true, men Are more apt to admire this, as we see in the Pharisees and Papists;
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they dote upon their Traditions more then Gods Institutions.
they dote upon their Traditions more then God's Institutions.
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Hence Raymundus, a Papist, speaking of the Masse, It is (saith he) as full of mysteries, as the sea is full of drops of water,
Hence Raymundus, a Papist, speaking of the Mass, It is (Says he) as full of Mysteres, as the sea is full of drops of water,
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as the heaven hath Angels, as the firmament hath starres, and the earth little crummes of sand. as the heaven hath Angels, as the firmament hath Stars, and the earth little crumbs of sand.
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But what saith our Saviour, Luk. 18. that which is highly esteemed before men, is abomination before God? That word, NONLATINALPHABET, is applied to idols and false-worship.
But what Says our Saviour, Luk. 18. that which is highly esteemed before men, is abomination before God? That word,, is applied to Idols and False-worship.
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Its true indeed, even in worship, light of Nature and prudence is instrumentally required to order the Institutions of God;
Its true indeed, even in worship, Light of Nature and prudence is instrumentally required to order the Institutions of God;
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but as Reason may not make a new Article of Faith, so neither a new part of worship.
but as Reason may not make a new Article of Faith, so neither a new part of worship.
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Now Natures in sufficiency is described in these three reasonings: 1. To have all the worship of God sensible and pleasing to the eye.
Now Nature's in sufficiency is described in these three reasonings: 1. To have all the worship of God sensible and pleasing to the eye.
av n2 p-acp n1 vbz vvn p-acp d crd n2-vvg: crd pc-acp vhi d dt n1 pp-f np1 j cc j-vvg p-acp dt n1.
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It was well called by Parisiensis, a madness in some, who doubted not to say, The Church was better ruled by the inventions of men then by the Scriptures.
It was well called by Parisiensis, a madness in Some, who doubted not to say, The Church was better ruled by the Inventions of men then by the Scriptures.
pn31 vbds av vvn p-acp np1, dt n1 p-acp d, r-crq vvd xx pc-acp vvi, dt n1 vbds av-jc vvn p-acp dt n2 pp-f n2 av p-acp dt n2.
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The people of Israel would have sensible gods, that they might see them:
The people of Israel would have sensible God's, that they might see them:
dt n1 pp-f np1 vmd vhi j n2, cst pns32 vmd vvi pno32:
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and certainly men doe as much delight in sensible pompous worship, as children doe in gay babies;
and Certainly men do as much delight in sensible pompous worship, as children do in gay babies;
cc av-j n2 vdb c-acp d n1 p-acp j j n1, c-acp n2 vdb p-acp j n2;
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therefore the Prophet speaketh of their goodly images.
Therefore the Prophet speaks of their goodly Images.
av dt n1 vvz pp-f po32 j n2.
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But all this ariseth, because they are ignorant of spirituall worship, and cannot tell how to make spirituall advantage from God.
But all this arises, Because they Are ignorant of spiritual worship, and cannot tell how to make spiritual advantage from God.
p-acp d d vvz, c-acp pns32 vbr j pp-f j n1, cc vmbx vvi c-crq pc-acp vvi j n1 p-acp np1.
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It was well said by one, that A superstitious man is Gods flatterer, and not his friend;
It was well said by one, that A superstitious man is God's flatterer, and not his friend;
pn31 vbds av vvn p-acp crd, cst dt j n1 vbz npg1 n1, cc xx po31 n1;
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hee is more officious then needes: he is more officious then needs:
pns31 vbz av-dc j cs av:
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and where a man is busie ubi non oportet, (said Tertullian) he is negligent ubi oportet. Such carnall sensible worshippers are well compared to those that,
and where a man is busy ubi non oportet, (said Tertullian) he is negligent ubi oportet. Such carnal sensible worshippers Are well compared to those that,
cc c-crq dt n1 vbz j fw-la fw-fr fw-la, (vvd np1) pns31 vbz j fw-la fw-la. d j j n2 vbr av vvn p-acp d d,
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because they have no children, delight in birds and dogs;
Because they have no children, delight in Birds and Dogs;
c-acp pns32 vhb dx n2, vvb p-acp n2 cc n2;
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so because they have no true graces of the Spirit of God, they delight in these imitations.
so Because they have no true graces of the Spirit of God, they delight in these imitations.
av c-acp pns32 vhb dx j n2 pp-f dt n1 pp-f np1, pns32 vvb p-acp d n2.
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2. To appoint mediatours between us and God. This was the great Argument of the Heathens;
2. To appoint mediators between us and God. This was the great Argument of the heathens;
crd pc-acp vvi n2 p-acp pno12 cc np1. d vbds dt j n1 pp-f dt n2-jn;
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they thought themselves unworthy, and therefore appointed others to mediate between them and God; which Argument of the Heathens, some of the Fathers wrote against.
they Thought themselves unworthy, and Therefore appointed Others to mediate between them and God; which Argument of the heathens, Some of the Father's wrote against.
pns32 vvd px32 j, cc av vvn n2-jn pc-acp vvi p-acp pno32 cc np1; r-crq n1 pp-f dt n2-jn, d pp-f dt n2 vvd p-acp.
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But, doe not the Papists the same thing? Doe not they tell us, Petitioners at the Court doe not addresse themselves immediatly to the Prince,
But, do not the Papists the same thing? Do not they tell us, Petitioners At the Court do not address themselves immediately to the Prince,
p-acp, vdb xx dt njp2 av d n1? vdb xx pns32 vvi pno12, n2 p-acp dt n1 vdb xx vvi px32 av-j p-acp dt n1,
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but get Favourites to speak for them;
but get Favourites to speak for them;
cc-acp vvb n2 pc-acp vvi p-acp pno32;
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so must we to God? And therefore Salmeron doth give some reasons why its more piety and religion to pray to God and Saints together, then to God alone.
so must we to God? And Therefore Salmeron does give Some Reasons why its more piety and Religion to pray to God and Saints together, then to God alone.
av vmb pns12 p-acp np1? cc av np1 vdz vvi d n2 c-crq pn31|vbz dc n1 cc n1 pc-acp vvi p-acp np1 cc np1 av, av p-acp np1 av-j.
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But is not this to forget Christ our head, who is made nearer to us then Angels are? And, indeed, Angels are reconciled to us by Christ.
But is not this to forget christ our head, who is made nearer to us then Angels Are? And, indeed, Angels Are reconciled to us by christ.
cc-acp vbz xx d pc-acp vvi np1 po12 n1, r-crq vbz vvn av-jc p-acp pno12 av n2 vbr? np1, av, n2 vbr vvn p-acp pno12 p-acp np1.
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If therefore we follow the light of Nature thus, we shall fall into the ditch at last;
If Therefore we follow the Light of Nature thus, we shall fallen into the ditch At last;
cs av pns12 vvb dt n1 pp-f n1 av, pns12 vmb vvi p-acp dt n1 p-acp ord;
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and superstition is never more dangerous, then when its coloured over with the specious colours of Arguments.
and Superstition is never more dangerous, then when its coloured over with the specious colours of Arguments.
cc n1 vbz av-x av-dc j, av c-crq pn31|vbz vvn a-acp p-acp dt j n2 pp-f n2.
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3. To doe all by way of compensation, and satisfaction to God. Upon this ground were all the sacrifices of the Heathens.
3. To do all by Way of compensation, and satisfaction to God. Upon this ground were all the Sacrifices of the heathens.
crd pc-acp vdi d p-acp n1 pp-f n1, cc n1 p-acp np1. p-acp d n1 vbdr d dt n2 pp-f dt n2-jn.
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And is not all this with Popery? Doe they not make all penall things compensative? If they pray, that is meritorious;
And is not all this with Popery? Do they not make all penal things compensative? If they pray, that is meritorious;
cc vbz xx d d p-acp n1? vdb pns32 xx vvi d j n2 j? cs pns32 vvb, cst vbz j;
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if they fast, that is satisfactory.
if they fast, that is satisfactory.
cs pns32 av-j, cst vbz j.
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Hence ariseth that seeming not to spare the flesh, Col. 3. ult. and the Apostle saith, it hath a shew of wisedome.
Hence arises that seeming not to spare the Flesh, Col. 3. ult. and the Apostle Says, it hath a show of Wisdom.
av vvz d vvg xx pc-acp vvi dt n1, np1 crd n1. cc dt n1 vvz, pn31 vhz dt n1 pp-f n1.
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But the more like any actions are to worship and wisedome, and are not so, the more loathsome they are:
But the more like any actions Are to worship and Wisdom, and Are not so, the more loathsome they Are:
p-acp dt av-dc av-j d n2 vbr p-acp n1 cc n1, cc vbr xx av, dt av-dc j pns32 vbr:
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as in an Ape, that which makes an Ape so much deformed and loathsome, is because it is so like a man, and is not a man. Ʋse. Of Instruction.
as in an Ape, that which makes an Ape so much deformed and loathsome, is Because it is so like a man, and is not a man. Ʋse. Of Instruction.
c-acp p-acp dt n1, cst r-crq vvz dt n1 av av-d vvn cc j, vbz c-acp pn31 vbz av av-j dt n1, cc vbz xx dt n1. n1. pp-f n1.
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1451
What hath made the idolatry of the Church of Rome so like Paganish and Ethnicall idolatry? Even because they followed their light, the light of Nature and Reason.
What hath made the idolatry of the Church of Rome so like Paganish and Ethnical idolatry? Even Because they followed their Light, the Light of Nature and Reason.
q-crq vhz vvn dt n1 pp-f dt n1 pp-f np1 av av-j vvi cc j n1? j c-acp pns32 vvd po32 n1, dt n1 pp-f n1 cc n1.
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1452
Look over all their Paganish gods, and they have answerable saints.
Look over all their Paganish God's, and they have answerable Saints.
n1 p-acp d po32 j n2, cc pns32 vhb j n2.
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1453
As the Heathens had their Ceres, and Bacchus, and Aesculapius; insomuch that Varro said, Discendum fuisset quâ de causâ quis { que } deorum avocandus esset, nè à Libero aqua, à Lympho vinum optaretur: so here, they have their St. Martin for the vineyard, Christopher for suddaine death, Nicholas for mariners, &c. And this was done at first, they say, to gaine the Heathens; but the contrary fell out.
As the heathens had their Ceres, and Bacchus, and Aesculapius; insomuch that Varro said, Discendum fuisset quâ de causâ quis { que } Gods avocandus esset, nè à Libero aqua, à lymph vinum optaretur: so Here, they have their Saint Martin for the vineyard, Christopher for sudden death, Nicholas for Mariners, etc. And this was done At First, they say, to gain the heathens; but the contrary fell out.
p-acp dt n2-jn vhd po32 np1, cc np1, cc np1; av d np1 vvd, fw-la fw-la fw-la fw-la fw-la fw-la { fw-fr } fw-la fw-la fw-la, fw-la fw-fr fw-la fw-la, fw-fr np1 fw-la fw-la: av av, pns32 vhb po32 n1 np1 p-acp dt n1, np1 p-acp j n1, np1 p-acp n2, av cc d vbds vdn p-acp ord, pns32 vvb, pc-acp vvi dt n2-jn; cc-acp dt n-jn vvd av.
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Let us then follow the light of Nature no further then wee ought;
Let us then follow the Light of Nature no further then we ought;
vvb pno12 av vvi dt n1 pp-f n1 av-dx av-jc cs pns12 vmd;
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1455
let her be an hand-maid, not a mistresse And then we must take heed of going against her where shee doth truely direct.
let her be an handmaid, not a mistress And then we must take heed of going against her where she does truly Direct.
vvb pno31 vbi dt n1, xx dt n1 cc av pns12 vmb vvi n1 pp-f vvg p-acp pno31 c-crq pns31 vdz av-j vvi.
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1456
Are there not many, not onely unchristian, but also unnaturall actions; let us remember that.
are there not many, not only unchristian, but also unnatural actions; let us Remember that.
vbr pc-acp xx d, xx av-j j, cc-acp av j n2; vvb pno12 vvi d.
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LECTURE VIII. ROM. 2. 14. For the Gentiles, &c. YOu have heard of two things considerable in the law of Nature;
LECTURE VIII. ROM. 2. 14. For the Gentiles, etc. YOu have herd of two things considerable in the law of Nature;
n1 np1. np1. crd crd p-acp dt n2-j, av pn22 vhb vvn pp-f crd n2 j p-acp dt n1 pp-f n1;
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the knowledge or light of it, and the power or ability of it. We shall (God willing) at this time prosecute the doctrine of the former part,
the knowledge or Light of it, and the power or ability of it. We shall (God willing) At this time prosecute the Doctrine of the former part,
dt n1 cc n1 pp-f pn31, cc dt n1 cc n1 pp-f pn31. pns12 vmb (np1 vvg) p-acp d n1 vvi dt n1 pp-f dt j n1,
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and the taske we have at this time is to answer some Questions about the light of the Nature:
and the task we have At this time is to answer Some Questions about the Light of the Nature:
cc dt n1 pns12 vhb p-acp d n1 vbz pc-acp vvi d n2 p-acp dt n1 pp-f dt n1:
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for, as there are some who depresse it too much; so there are others advance it too high.
for, as there Are Some who depress it too much; so there Are Others advance it too high.
c-acp, c-acp pc-acp vbr d r-crq vvb pn31 av av-d; av a-acp vbr n2-jn vvi pn31 av j.
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1461
The Philosophers called the Christians Credentes, by way of reproach, because they did not argue by reason, but receive upon trust:
The Philosophers called the Christians believers, by Way of reproach, Because they did not argue by reason, but receive upon trust:
dt n2 vvd dt njpg2 n2, p-acp n1 pp-f n1, c-acp pns32 vdd xx vvi p-acp n1, cc-acp vvb p-acp n1:
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1462
and there are some, who doe not indeed, with Abilardus, make faith [ aestimatio ] a fancy,
and there Are Some, who do not indeed, with abélard, make faith [ aestimatio ] a fancy,
cc pc-acp vbr d, r-crq vdb xx av, p-acp np1, vvb n1 [ fw-la ] dt n1,
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1463
yet they make it ratio. Let us see therefore what this light can doe, by way of answer to some Questions onely; not to answer all.
yet they make it ratio. Let us see Therefore what this Light can do, by Way of answer to Some Questions only; not to answer all.
av pns32 vvb pn31 fw-la. vvb pno12 vvi av q-crq d n1 vmb vdi, p-acp n1 pp-f n1 p-acp d n2 av-j; xx pc-acp vvi d.
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The first Question, Whether a man can by the light of Nature, and by the consideration of the creatures, come to know there is a God.
The First Question, Whither a man can by the Light of Nature, and by the consideration of the creatures, come to know there is a God.
dt ord n1, cs dt n1 vmb p-acp dt n1 pp-f n1, cc p-acp dt n1 pp-f dt n2, vvb pc-acp vvi pc-acp vbz dt np1.
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This is denied by Socinians and others.
This is denied by socinians and Others.
d vbz vvn p-acp njp2 cc n2-jn.
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Indeed Bellarmine chargeth tenets to this effect upon Calvin, but that which the Protestant Authours hold, is, that he may indeed have a knowledge that there is a God,
Indeed Bellarmine charges tenets to this Effect upon calvin, but that which the Protestant Authors hold, is, that he may indeed have a knowledge that there is a God,
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but what this God is, whether he be one, and what his attributes are, they cannot so reach to. Nihil Deo notius, nihil ignotius:
but what this God is, whither he be one, and what his attributes Are, they cannot so reach to. Nihil God notius, nihil ignotius:
cc-acp q-crq d np1 vbz, cs pns31 vbb crd, cc q-crq po31 n2 vbr, pns32 vmbx av vvi p-acp. fw-la fw-la fw-la, fw-la fw-la:
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otherwise, they say, there is no naturall Atheist in opinion, though many in affections, desiring there were no God.
otherwise, they say, there is no natural Atheist in opinion, though many in affections, desiring there were no God.
av, pns32 vvb, pc-acp vbz dx j n1 p-acp n1, cs d p-acp n2, vvg pc-acp vbdr dx n1.
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As Tully argueth, let us take heed, how we bring this opinion into the world, that there is a God,
As Tully argue, let us take heed, how we bring this opinion into the world, that there is a God,
p-acp np1 vvz, vvb pno12 vvi n1, c-crq pns12 vvb d n1 p-acp dt n1, cst pc-acp vbz dt n1,
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lest hereby we bring a great slavery and feare upon our selves.
lest hereby we bring a great slavery and Fear upon our selves.
cs av pns12 vvb dt j n1 cc n1 p-acp po12 n2.
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Are there not many Polititians have too much of this poyson in their hearts? But of this more anon.
are there not many Politicians have too much of this poison in their hearts? But of this more anon.
vbr pc-acp xx d n2 vhb av d pp-f d n1 p-acp po32 n2? p-acp pp-f d dc av.
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Onely that there is such a knowledge naturall, appeareth by some places: as first, Rom. 1. 19. NONLATINALPHABET, That which may be knowne of God:
Only that there is such a knowledge natural, appears by Some places: as First, Rom. 1. 19., That which may be known of God:
j cst pc-acp vbz d dt n1 j, vvz p-acp d n2: c-acp ord, np1 crd crd, cst r-crq vmb vbi vvn pp-f np1:
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for there are some things, that by Nature could never be knowne, as the Trinity and Incarnation of Christ.
for there Are Some things, that by Nature could never be known, as the Trinity and Incarnation of christ.
p-acp a-acp vbr d n2, cst p-acp n1 vmd av-x vbi vvn, c-acp dt np1 cc n1 pp-f np1.
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Now this knowledge is by the book of the creatures. This whole universe may be called the lay-mens book;
Now this knowledge is by the book of the creatures. This Whole universe may be called the Laymen's book;
av d n1 vbz p-acp dt n1 pp-f dt n2. d j-jn n1 vmb vbi vvn dt ng2 n1;
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Rebus pro speculo utamur, we may see the power and wisdome of God in them. Tully hath a good comparison:Rebus Pro speculo utamur, we may see the power and Wisdom of God in them. Tully hath a good comparison:
fw-la fw-la fw-la fw-la, pns12 vmb vvi dt n1 cc n1 pp-f np1 p-acp pno32. np1 vhz dt j n1:
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As a man that seeth and readeth a book, and observeth how every letter is put together to make an harmonious sense, must needs gather, that all those letters did not fall together by chance,
As a man that sees and readeth a book, and observeth how every Letter is put together to make an harmonious sense, must needs gather, that all those letters did not fallen together by chance,
c-acp dt n1 cst vvz cc vvz dt n1, cc vvz q-crq d n1 vbz vvn av pc-acp vvi dt j n1, vmb av vvi, cst d d n2 vdd xx vvi av p-acp n1,
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but that there was a wise authour in the composing of them:
but that there was a wise author in the composing of them:
cc-acp cst a-acp vbds dt j n1 p-acp dt vvg pp-f pno32:
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so it's in the world, which is NONLATINALPHABET, none can think such a sweet compagination of all the parts of it should come together meerly accidentally.
so it's in the world, which is, none can think such a sweet compagination of all the parts of it should come together merely accidentally.
av pn31|vbz p-acp dt n1, r-crq vbz, pix vmb vvi d dt j n1 pp-f d dt n2 pp-f pn31 vmd vvi av av-j av-j.
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It's said to be the speech of one Antony, much spoken of in Ecclesiasticall story, that he called the world a great volume,
It's said to be the speech of one Antony, much spoken of in Ecclesiastical story, that he called the world a great volume,
pn31|vbz vvn pc-acp vbi dt n1 pp-f crd np1, d vvn pp-f p-acp j n1, cst pns31 vvd dt n1 dt j n1,
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and the heaven, and water, and earth were the pages and leaves; the stars and living creatures were the letters in those pages:
and the heaven, and water, and earth were the pages and leaves; the Stars and living creatures were the letters in those pages:
cc dt n1, cc n1, cc n1 vbdr dt n2 cc n2; dt n2 cc j-vvg n2 vbdr dt n2 p-acp d n2:
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1481
and how glorious a letter is the Sun, when Eudoxus said, he was made onely to behold it? The waies and arguments by which Naturalists have proved this, have not been by demonstrations à priori, for that is impossible; but by the effects.
and how glorious a Letter is the Sun, when Eudoxus said, he was made only to behold it? The ways and Arguments by which Naturalists have proved this, have not been by demonstrations à priori, for that is impossible; but by the effects.
cc c-crq j dt n1 vbz dt n1, c-crq np1 vvd, pns31 vbds vvn av-j pc-acp vvi pn31? dt n2 cc n2 p-acp r-crq n2 vhb vvn d, vhb xx vbn p-acp n2 fw-fr fw-la, p-acp d vbz j; cc-acp p-acp dt n2.
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As a man that cannot see the Sun in it selfe, it is so dazeling, doth look upon it in a bason of water:
As a man that cannot see the Sun in it self, it is so dazzling, does look upon it in a basin of water:
p-acp dt n1 cst vmbx vvi dt n1 p-acp pn31 n1, pn31 vbz av vvg, vdz vvi p-acp pn31 p-acp dt n1 pp-f n1:
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thus we who cannot know God in himselfe, know him in the creatures.
thus we who cannot know God in himself, know him in the creatures.
av pns12 r-crq vmbx vvi np1 p-acp px31, vvb pno31 p-acp dt n2.
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The second proofe is from Psal. 19. compared with Rom. 10. where the Psalmist makes the creatures so many tongues speaking a God,
The second proof is from Psalm 19. compared with Rom. 10. where the Psalmist makes the creatures so many tongues speaking a God,
dt ord n1 vbz p-acp np1 crd vvn p-acp np1 crd c-crq dt n1 vvz dt n2 av d n2 vvg dt n1,
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yea the Hebrew word NONLATINALPHABET eructat doth signifie the plenty and serenity, as also the fluid eloquence of the heavens;
yea the Hebrew word Eructate does signify the plenty and serenity, as also the fluid eloquence of the heavens;
uh dt njp n1 fw-fr vdz vvi dt n1 cc n1, c-acp av dt j-jn n1 pp-f dt n2;
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and this is quoted by the Apostle. And here two doubts are by the way to be removed:
and this is quoted by the Apostle. And Here two doubts Are by the Way to be removed:
cc d vbz vvn p-acp dt n1. cc av crd n2 vbr p-acp dt n1 pc-acp vbi vvn:
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first, Whether that of Bellarmine and others be true, that the text is here corrupt: and, Whether the Psalmists meaning be not perverted. For the first;
First, Whither that of Bellarmine and Others be true, that the text is Here corrupt: and, Whither the Psalmists meaning be not perverted. For the First;
ord, cs d pp-f np1 cc n2-jn vbb j, cst dt n1 vbz av j: cc, cs dt ng1 n1 vbb xx vvn. p-acp dt ord;
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in the Hebrew it's there line, but the Apostle, following the Septuagint, renders it NONLATINALPHABET, as if they had read Colam for Cavam: But the Answer is, that the Septuagint regarded the sense,
in the Hebrew it's there line, but the Apostle, following the septuagint, renders it, as if they had read kolam for Cavam: But the Answer is, that the septuagint regarded the sense,
p-acp dt njp pn31|vbz a-acp n1, p-acp dt n1, vvg dt n1, vvz pn31, c-acp cs pns32 vhd vvn np1 p-acp fw-la: p-acp dt n1 vbz, cst dt n1 vvd dt n1,
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and, the Psalmist having spoken before of the words or speech of heaven, they therefore interpret according to that sense:
and, the Psalmist having spoken before of the words or speech of heaven, they Therefore interpret according to that sense:
cc, dt n1 vhg vvn a-acp pp-f dt n2 cc n1 pp-f n1, pns32 av vvi vvg p-acp d n1:
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And by line, is meant the Structure and exact composing of all these things, which declareth the admirable wisdome of the Maker.
And by line, is meant the Structure and exact composing of all these things, which Declareth the admirable Wisdom of the Maker.
cc p-acp n1, vbz vvn dt n1 cc j vvg pp-f d d n2, r-crq vvz dt j n1 pp-f dt n1.
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As for the later, it is indeed generally taken, as if the Apostle did speak this of the Apostles preaching the Gospel, which the Psalmist did of the heavens:
As for the later, it is indeed generally taken, as if the Apostle did speak this of the Apostles preaching the Gospel, which the Psalmist did of the heavens:
c-acp p-acp dt jc, pn31 vbz av av-j vvn, c-acp cs dt n1 vdd vvi d pp-f dt n2 vvg dt n1, r-crq dt n1 vdd pp-f dt n2:
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insomuch that the Lutherans interpret all the former part of the Psalme allegorically.
insomuch that the Lutherans interpret all the former part of the Psalm allegorically.
av cst dt njp2 vvb d dt j n1 pp-f dt n1 av-j.
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Others think the Apostle alledgeth that place allusively, not by way of argument, as in that place of the Epistle to the Corinthians, where the Apostle applyeth the speech about Manna to matter of liberality.
Others think the Apostle allegeth that place allusively, not by Way of argument, as in that place of the Epistle to the Corinthians, where the Apostle Applieth the speech about Manna to matter of liberality.
ng2-jn vvb dt n1 vvz d n1 av-j, xx p-acp n1 pp-f n1, c-acp p-acp d n1 pp-f dt n1 p-acp dt np1, c-crq dt n1 vvz dt n1 p-acp n1 p-acp n1 pp-f n1.
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But Jansenius and Vasquez among the Papists, and Beza with others among the orthodox, think the Apostle keepeth to the literall meaning of the Psalmist;
But Jansenius and Vasquez among the Papists, and Beza with Others among the orthodox, think the Apostle Keepeth to the literal meaning of the Psalmist;
p-acp np1 cc np1 p-acp dt njp2, cc np1 p-acp n2-jn p-acp dt n1, vvb dt n1 vvz p-acp dt j n1 pp-f dt n1;
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as if this should be the Apostles meaning, Israel hath heard, for God made known himselfe even to the very Heathens by the creatures,
as if this should be the Apostles meaning, Israel hath herd, for God made known himself even to the very heathens by the creatures,
c-acp cs d vmd vbi dt n2 vvg, np1 vhz vvn, c-acp np1 vvd vvn px31 av p-acp dt j n2-jn p-acp dt n2,
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how much more to the Jewes by the Prophets? Which way soever you take it, it proveth that God hath a schoole of Nature by his creatures,
how much more to the Jews by the prophets? Which Way soever you take it, it Proves that God hath a school of Nature by his creatures,
c-crq d dc p-acp dt np2 p-acp dt n2? r-crq n1 av pn22 vvb pn31, pn31 vvz cst np1 vhz dt n1 pp-f n1 p-acp po31 n2,
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as well as a schoole of Grace by his Ministers.
as well as a school of Grace by his Ministers.
c-acp av c-acp dt n1 pp-f n1 p-acp po31 n2.
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The last proofe is from John 1. He is the true light, which enlightneth every man coming into the world:
The last proof is from John 1. He is the true Light, which Enlighteneth every man coming into the world:
dt ord n1 vbz p-acp np1 crd pns31 vbz dt j n1, r-crq vvz d n1 vvg p-acp dt n1:
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for so we think [ NONLATINALPHABET ] doth referre to man, not light; though Socinus and Grotius plead much for it.
for so we think [ ] does refer to man, not Light; though Socinus and Grotius plead much for it.
p-acp av pns12 vvb [ ] vdz vvi p-acp n1, xx j; cs np1 cc np1 vvb av-d p-acp pn31.
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Some indeed understand this of the light of Grace;
some indeed understand this of the Light of Grace;
d av vvb d pp-f dt n1 pp-f n1;
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but it will be more universally and necessarily true of the light of Reason, which is in infants radically, though not actually.
but it will be more universally and necessarily true of the Light of Reason, which is in Infants radically, though not actually.
cc-acp pn31 vmb vbi av-dc av-j cc av-j j pp-f dt n1 pp-f n1, r-crq vbz p-acp n2 av-j, cs xx av-j.
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I shall not here relate what unsound Positions an Antinomian Authour hath in a manuscript Sermon upon this place, because it is not pertinent.
I shall not Here relate what unsound Positions an Antinomian Author hath in a manuscript Sermon upon this place, Because it is not pertinent.
pns11 vmb xx av vvi r-crq j n2 dt jp n1 vhz p-acp dt n1 n1 p-acp d n1, c-acp pn31 vbz xx j.
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So then, there is an implanted sense and feeling of a deity;
So then, there is an implanted sense and feeling of a deity;
av av, pc-acp vbz dt vvn n1 cc n-vvg pp-f dt n1;
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which made Tertullian say, O anima naturaliter Christiana! and Cyprian, Summa est delicti nolle agnoscere, quem ignorare non potes.
which made Tertullian say, O anima naturaliter Christian! and Cyprian, Summa est Delicti nolle agnoscere, Whom ignorare non potes.
r-crq vvd np1 vvb, fw-la fw-la fw-la np1! cc jp, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la.
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If you object, that the Scripture speaks of the Gentiles as NONLATINALPHABET, that is to be understood of a distinct and obedient knowledge of him.
If you Object, that the Scripture speaks of the Gentiles as, that is to be understood of a distinct and obedient knowledge of him.
cs pn22 n1, cst dt n1 vvz pp-f dt n2-j p-acp, cst vbz pc-acp vbi vvn pp-f dt j cc j n1 pp-f pno31.
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And as for some Atheists spoken of, that have expressedly professed it;
And as for Some Atheists spoken of, that have expressedly professed it;
cc c-acp p-acp d n2 vvn pp-f, cst vhb av-vvn vvn pn31;
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what they did was partly in derision of the many gods, as Socrates and another, who needing a fire, threw a statue of Hercules into the fire, saying, Age Hercules, XIII. laborem subiturus adesto, obsonium nobis cocturus.
what they did was partly in derision of the many God's, as Socrates and Another, who needing a fire, threw a statue of Hercules into the fire, saying, Age Hercules, XIII. laborem subiturus adesto, obsonium nobis cocturus.
r-crq pns32 vdd vbds av p-acp n1 pp-f dt d n2, c-acp npg1 cc j-jn, r-crq vvg dt n1, vvd dt n1 pp-f np1 p-acp dt n1, vvg, n1 np1, np1. fw-la fw-la fw-la, fw-la fw-la fw-la.
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Besides, they did this with their tongue more then their heart, as appeareth by Diagoras, who when he had made a famous oration against a deity, the people came applauding him,
Beside, they did this with their tongue more then their heart, as appears by Diagoras, who when he had made a famous oration against a deity, the people Come applauding him,
a-acp, pns32 vdd d p-acp po32 n1 av-dc cs po32 n1, c-acp vvz p-acp np1, r-crq c-crq pns31 vhd vvn dt j n1 p-acp dt n1, dt n1 vvd vvg pno31,
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and said, he had almost perswaded them, but only they thought, that if any were God, he was, for his eloquence sake:
and said, he had almost persuaded them, but only they Thought, that if any were God, he was, for his eloquence sake:
cc vvd, pns31 vhd av vvn pno32, cc-acp av-j pns32 vvd, cst cs d vbdr n1, pns31 vbds, c-acp po31 n1 n1:
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and then this wretch, like Herod, was content to be thought a god.
and then this wretch, like Herod, was content to be Thought a god.
cc av d n1, av-j np1, vbds j pc-acp vbi vvn dt n1.
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The second Question is, Whether the mystery of the Trinity, and of the Incarnation of Christ, can be found out as a truth by the light of Nature.
The second Question is, Whither the mystery of the Trinity, and of the Incarnation of christ, can be found out as a truth by the Light of Nature.
dt ord n1 vbz, cs dt n1 pp-f dt np1, cc pp-f dt n1 pp-f np1, vmb vbi vvn av p-acp dt n1 p-acp dt n1 pp-f n1.
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And here, certainly, we must answer negatively;
And Here, Certainly, we must answer negatively;
cc av, av-j, pns12 vmb vvi av-j;
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for the Apostle, 2 Corinth. 2. speaking of the mysteries of the Gospell, saith, It hath not entered into the heart of a man to conceive of them:
for the Apostle, 2 Corinth. 2. speaking of the Mysteres of the Gospel, Says, It hath not entered into the heart of a man to conceive of them:
p-acp dt n1, crd np1. crd vvg pp-f dt n2 pp-f dt n1, vvz, pn31 vhz xx vvn p-acp dt n1 pp-f dt n1 pc-acp vvi pp-f pno32:
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which is to be understood, not onely of the blessed joy and peace of those truths,
which is to be understood, not only of the blessed joy and peace of those truths,
r-crq vbz pc-acp vbi vvn, xx av-j pp-f dt j-vvn n1 cc n1 pp-f d n2,
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but also as they are truths; so that all these things are of meere supernaturall revelation.
but also as they Are truths; so that all these things Are of mere supernatural Revelation.
cc-acp av c-acp pns32 vbr n2; av cst d d n2 vbr pp-f j j n1.
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Hence we reade, that when, by reason of the Arrians, there was an hot dispute about these mysteries, there was a voice heard from heaven, NONLATINALPHABET, The fall of the wise men.
Hence we read, that when, by reason of the Arians, there was an hight dispute about these Mysteres, there was a voice herd from heaven,, The fallen of the wise men.
av pns12 vvb, cst c-crq, p-acp n1 pp-f dt n2-jn, pc-acp vbds dt j n1 p-acp d n2, pc-acp vbds dt n1 vvn p-acp n1,, dt n1 pp-f dt j n2.
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I doe acknowledge, that Austin and others have sought the foot-steps or representations of the Trinity in the creatures;
I do acknowledge, that Austin and Others have sought the footsteps or representations of the Trinity in the creatures;
pns11 vdb vvi, cst np1 cc n2-jn vhb vvn dt n2 cc n2 pp-f dt np1 p-acp dt n2;
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yea, Nierembergius a Jesuit, de origine sacrae Scripturae, lib.
yea, nierembergius a Jesuit, de origine Sacrae Scriptures, lib.
uh, np1 dt np1, fw-fr fw-la fw-la fw-la, n1.
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1. cap. 3. doth hold, that God did intend by the workes of creation, to declare the mysteries of graces;
1. cap. 3. does hold, that God did intend by the works of creation, to declare the Mysteres of graces;
crd n1. crd vdz vvi, cst np1 vdd vvi p-acp dt n2 pp-f n1, pc-acp vvi dt n2 pp-f n2;
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as by those artificiall things of the Ark, Tabernacle, and Temple, he intended spirituall mysteries: but this is false.
as by those artificial things of the Ark, Tabernacle, and Temple, he intended spiritual Mysteres: but this is false.
c-acp p-acp d j n2 pp-f dt n1, np1, cc n1, pns31 vvd j n2: cc-acp d vbz j.
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But then they did first know and beleeve this doctrine by Scripture, and then afterwards goe to represent it.
But then they did First know and believe this Doctrine by Scripture, and then afterwards go to represent it.
p-acp av pns32 vdd ord vvi cc vvi d n1 p-acp n1, cc av av vvi pc-acp vvi pn31.
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Yet it must be confessed, that all these Similies have scarce one foot, much lesse foure, to run on.
Yet it must be confessed, that all these Similes have scarce one foot, much less foure, to run on.
av pn31 vmb vbi vvn, cst d d n2 vhb av-j crd n1, av-d dc crd, pc-acp vvi a-acp.
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The Schoole-men speak of the three things in every creature, Esse, Posse, & Operari. But especially that is taken up about the soule,
The Schoolmen speak of the three things in every creature, Esse, Posse, & Operari. But especially that is taken up about the soul,
dt n2 vvb pp-f dt crd n2 p-acp d n1, fw-la, fw-la, cc fw-la. cc-acp av-j cst vbz vvn a-acp p-acp dt n1,
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when it understandeth or knoweth, and when it loveth:
when it understands or Knoweth, and when it loves:
c-crq pn31 vvz cc vvz, cc c-crq pn31 vvz:
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and the Son of God is represented by that Verbum mentis, and the holy Ghost by Amor. Now here is a mistake,
and the Son of God is represented by that Verbum mentis, and the holy Ghost by Amor. Now Here is a mistake,
cc dt n1 pp-f np1 vbz vvn p-acp d fw-la fw-la, cc dt j n1 p-acp fw-la. av av vbz dt n1,
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for Christ is called NONLATINALPHABET, Joh. 1. by John, imitating the Chaldee, not in respect of any such scholasticall sense,
for christ is called, John 1. by John, imitating the Chaldee, not in respect of any such scholastical sense,
c-acp np1 vbz vvn, np1 crd p-acp np1, vvg dt np1, xx p-acp n1 pp-f d d j n1,
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but because he doth reveale and make knowne the will of God to us:
but Because he does reveal and make known the will of God to us:
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so the union of the humane nature and the divine in one person, though learned men give many examples,
so the Union of the humane nature and the divine in one person, though learned men give many Examples,
av dt n1 pp-f dt j n1 cc dt j-jn p-acp crd n1, cs j n2 vvb d n2,
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yet none come up to the full resemblance: And indeed, if you could give the like instance, it were not wonderfull or singular.
yet none come up to the full resemblance: And indeed, if you could give the like instance, it were not wonderful or singular.
av pix vvn a-acp p-acp dt j n1: cc av, cs pn22 vmd vvi dt j n1, pn31 vbdr xx j cc j.
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We conclude then, that the Scriptures are the onely ladder, whereby we climb up to these things,
We conclude then, that the Scriptures Are the only ladder, whereby we climb up to these things,
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and our understandings are of such a little stature, that we must climb up into the tree of life (the Scriptures) to see Jesus.
and our understandings Are of such a little stature, that we must climb up into the tree of life (the Scriptures) to see jesus.
cc po12 n2 vbr pp-f d dt j n1, cst pns12 vmb vvi a-acp p-acp dt n1 pp-f n1 (dt n2) pc-acp vvi np1.
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The third Question concerning this naturall light is, Whether it be sufficient for salvation: The third Question Concerning this natural Light is, Whither it be sufficient for salvation:
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For, there are some that hold, If any man, of whatsoever Nation he be, worship God according to the light of Nature,
For, there Are Some that hold, If any man, of whatsoever nation he be, worship God according to the Light of Nature,
p-acp, pc-acp vbr d cst vvb, cs d n1, pp-f r-crq n1 pns31 vbb, n1 np1 vvg p-acp dt n1 pp-f n1,
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and so serve him, he may be saved. Hence they have coined a distinction of a three-fold piety:
and so serve him, he may be saved. Hence they have coined a distinction of a threefold piety:
cc av vvi pno31, pns31 vmb vbi vvn. av pns32 vhb vvn dt n1 pp-f dt j n1:
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Judaica, Christiana, and Ethnica. Therefore say they, What Moses was to the Jewes, and Christ to the Christians;Judaica, Christian, and ethnic. Therefore say they, What Moses was to the Jews, and christ to the Christians;
np1, np1, cc np1. av vvb pns32, r-crq np1 vbds p-acp dt np2, cc np1 p-acp dt np1;
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the same is Philosophy, or the knowledge of God by nature, to Heathens. But this opinion is derogatory to the Lord Christ;
the same is Philosophy, or the knowledge of God by nature, to heathens. But this opinion is derogatory to the Lord christ;
dt d vbz n1, cc dt n1 pp-f np1 p-acp n1, p-acp n2-jn. p-acp d n1 vbz n1 p-acp dt n1 np1;
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for onely by faith in his Name can we be saved, as the Scripture speaketh.
for only by faith in his Name can we be saved, as the Scripture speaks.
c-acp av-j p-acp n1 p-acp po31 n1 vmb pns12 vbi vvn, c-acp dt n1 vvz.
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And, certainely, if the Apostle argued that Christ died in vaine, if works were joyned to him;
And, Certainly, if the Apostle argued that christ died in vain, if works were joined to him;
np1, av-j, cs dt n1 vvd cst np1 vvd p-acp j, cs n2 vbdr vvn p-acp pno31;
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how much more if he be totally excluded? It is true, it seemeth a very hard thing to mans reason, that the greater part of the world, being Pagans and Heathens, with all their infants, should be excluded from heaven.
how much more if he be totally excluded? It is true, it seems a very hard thing to men reason, that the greater part of the world, being Pagans and heathens, with all their Infants, should be excluded from heaven.
c-crq d dc cs pns31 vbb av-j vvn? pn31 vbz j, pn31 vvz dt j j n1 p-acp ng1 n1, cst dt jc n1 pp-f dt n1, vbg n2-jn cc n2-jn, p-acp d po32 n2, vmd vbi vvn p-acp n1.
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Hence, because Vedelius, a learned man, did make it an aggravation of Gods grace to him, to chuse and call him,
Hence, Because Vedelius, a learned man, did make it an aggravation of God's grace to him, to choose and call him,
av, c-acp np1, dt j n1, vdd vvi pn31 dt n1 pp-f npg1 n1 p-acp pno31, pc-acp vvi cc vvi pno31,
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1541
when so many thousand thousands of pagan-infants are damned:
when so many thousand thousands of pagan-infants Are damned:
c-crq av d crd crd pp-f n2 vbr vvn:
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this speech, as being full of horridnesse, a scoffing Remonstrant takes, and sets it forth odiously in the Frontispiece of his Book.
this speech, as being full of horridness, a scoffing Remonstrant Takes, and sets it forth odiously in the Frontispiece of his Book.
d n1, c-acp vbg j pp-f n1, dt j-vvg np1 vvz, cc vvz pn31 av av-j p-acp dt n1 pp-f po31 n1.
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But, though our Reason is offended, yet we must judge according to the way of the Scripture;
But, though our Reason is offended, yet we must judge according to the Way of the Scripture;
p-acp, cs po12 n1 vbz vvn, av pns12 vmb vvi vvg p-acp dt n1 pp-f dt n1;
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which makes Christ the onely way for salvation.
which makes christ the only Way for salvation.
r-crq vvz np1 dt j n1 p-acp n1.
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If so be it could be proved, as Zwinglius held, that Christ did communicate himself to some Heathens, then it were another matter.
If so be it could be proved, as Zwinglius held, that christ did communicate himself to Some heathens, then it were Another matter.
cs av vbb pn31 vmd vbi vvn, c-acp np1 vvd, cst np1 vdd vvi px31 p-acp d n2-jn, cs pn31 vbdr j-jn n1.
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I will not bring all the places they stand upon, that which is mainely urged is Act. 10. of Cornelius; his prayers were accepted,
I will not bring all the places they stand upon, that which is mainly urged is Act. 10. of Cornelius; his Prayers were accepted,
pns11 vmb xx vvi d dt n2 pns32 vvb p-acp, cst r-crq vbz av-j vvn vbz n1 crd pp-f np1; po31 n2 vbdr vvn,
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and, saith Peter, Now I perceive, &c. But this proceedeth from a meere mistake;
and, Says Peter, Now I perceive, etc. But this Proceedeth from a mere mistake;
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for Cornelius had the implicite knowledge and faith of Christ, and had received the doctrine of the Messias, though he was ignorant of Christ, that individuall Person.
for Cornelius had the implicit knowledge and faith of christ, and had received the Doctrine of the Messias, though he was ignorant of christ, that Individu Person.
p-acp np1 vhd dt j n1 cc n1 pp-f np1, cc vhd vvn dt n1 pp-f dt np1, c-acp pns31 vbds j pp-f np1, cst j-jn n1.
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And as for that worshipping of him in every Nation, that is not to be understood of men abiding so,
And as for that worshipping of him in every nation, that is not to be understood of men abiding so,
cc c-acp p-acp cst vvg pp-f pno31 p-acp d n1, cst vbz xx pc-acp vbi vvn pp-f n2 vvg av,
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but whereas before it was limited to the Jewes, now God would receive all that should come to him, of what Nation soever.
but whereas before it was limited to the Jews, now God would receive all that should come to him, of what nation soever.
cc-acp cs c-acp pn31 vbds vvn p-acp dt np2, av np1 vmd vvi d cst vmd vvi p-acp pno31, pp-f r-crq n1 av.
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There is a two-fold Unbeliefe: one Negative, and for this no Heathen is damned:
There is a twofold Unbelief: one Negative, and for this no Heathen is damned:
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He is not condemned because he doth not beleeve in Christ, but for his originall and actuall sinnes.
He is not condemned Because he does not believe in christ, but for his original and actual Sins.
pns31 vbz xx vvn c-acp pns31 vdz xx vvi p-acp np1, cc-acp p-acp po31 j-jn cc j n2.
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Secondly, there is Positive Unbeliefe, which they onely are guilty of, who live under the meanes of the Gospel.
Secondly, there is Positive Unbelief, which they only Are guilty of, who live under the means of the Gospel.
ord, pc-acp vbz j n1, r-crq pns32 av-j vbr j pp-f, r-crq vvb p-acp dt n2 pp-f dt n1.
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The fourth Question is, Whether that be true of the Papists, which hold, that the sacrifices the Patriarchs offered to God, were by the meer light of Nature:
The fourth Question is, Whither that be true of the Papists, which hold, that the Sacrifices the Patriarchs offered to God, were by the mere Light of Nature:
dt ord n1 vbz, cs d vbb j pp-f dt njp2, r-crq vvb, cst dt n2 dt n2 vvn p-acp np1, vbdr p-acp dt j n1 pp-f n1:
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For so saith Lessius, Lex Naturae & obstringit & suadet, &c. the Law of Nature both bindeth and dictateth all to offer sacrifices to God;
For so Says Lessius, Lex Naturae & obstringit & Suadet, etc. the Law of Nature both binds and dictateth all to offer Sacrifices to God;
c-acp av vvz np1, fw-la fw-la cc fw-la cc fw-la, av dt n1 pp-f n1 av-d vvz cc vvz d pc-acp vvi n2 p-acp np1;
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therefore they make it necessary that there should be a sacrifice now under the New Testament offered unto God:
Therefore they make it necessary that there should be a sacrifice now under the New Testament offered unto God:
av pns32 vvb pn31 j cst a-acp vmd vbi dt n1 av p-acp dt j n1 vvn p-acp np1:
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And upon this ground Lessius saith it is lawfull for the Indians to offer up sacrifices unto God, according to their way and custome.
And upon this ground Lessius Says it is lawful for the Indians to offer up Sacrifices unto God, according to their Way and custom.
cc p-acp d n1 np1 vvz pn31 vbz j p-acp dt np1 pc-acp vvi a-acp n2 p-acp np1, vvg p-acp po32 n1 cc n1.
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And, making this doubt to himselfe, How shall they doe for a Priest? He answereth, that as a commonwealth may appoint a Governour to rule over them,
And, making this doubt to himself, How shall they do for a Priest? He Answers, that as a commonwealth may appoint a Governor to Rule over them,
np1, vvg d n1 p-acp px31, c-crq vmb pns32 vdb p-acp dt n1? pns31 vvz, cst p-acp dt n1 vmb vvi dt n1 pc-acp vvi p-acp pno32,
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and to whom they will submit in all things; so may it appoint a Priest to officiate in all things for them.
and to whom they will submit in all things; so may it appoint a Priest to officiate in all things for them.
cc p-acp ro-crq pns32 vmb vvi p-acp d n2; av vmb pn31 vvi dt n1 pc-acp vvi p-acp d n2 p-acp pno32.
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This is strange for a Papist to say, who doteth so much upon succession, as if where that is not, there could be no ministery.
This is strange for a Papist to say, who dotes so much upon succession, as if where that is not, there could be no Ministry.
d vbz j p-acp dt njp pc-acp vvi, r-crq vvz av av-d p-acp n1, c-acp cs c-crq d vbz xx, pc-acp vmd vbi dx n1.
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Now in this case he gives the people a power to make a Priest.
Now in this case he gives the people a power to make a Priest.
av p-acp d n1 pns31 vvz dt n1 dt n1 pc-acp vvi dt n1.
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But, howsoever it may be, by the light of Nature, that God is religiously to be worshipped;
But, howsoever it may be, by the Light of Nature, that God is religiously to be worshipped;
p-acp, c-acp pn31 vmb vbi, p-acp dt n1 pp-f n1, cst np1 vbz av-j pc-acp vbi vvn;
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yet it must be onely instituted worship that can please him:
yet it must be only instituted worship that can please him:
av pn31 vmb vbi av-j vvn n1 cst vmb vvi pno31:
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And thus much Socrates an Heathen said, That God must onely be worshipped in that way wherein he hath declared his will to be so.
And thus much Socrates an Heathen said, That God must only be worshipped in that Way wherein he hath declared his will to be so.
cc av d np1 dt j-jn vvd, cst np1 vmb av-j vbi vvn p-acp d n1 c-crq pns31 vhz vvn po31 n1 pc-acp vbi av.
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Seeing therefore Abel, and so others, offered in faith, and faith doth alwaies relate to some testimony and word, it is necessary to hold, that God did reveale to Adam his will, to be worshipped by those externall sacrifices, and the oblations of them.
Seeing Therefore Abel, and so Others, offered in faith, and faith does always relate to Some testimony and word, it is necessary to hold, that God did reveal to Adam his will, to be worshipped by those external Sacrifices, and the Oblations of them.
vvg av np1, cc av ng2-jn, vvn p-acp n1, cc n1 vdz av vvi p-acp d n1 cc n1, pn31 vbz j pc-acp vvi, cst np1 vdd vvi p-acp np1 po31 n1, pc-acp vbi vvn p-acp d j n2, cc dt n2 pp-f pno32.
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It is true, almost all the Heathens offered sacrifices unto their gods, but this they did,
It is true, almost all the heathens offered Sacrifices unto their God's, but this they did,
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as having it at first by heare-say from the people of God; and also Satan is alwaies imitating of God in his institutions:
as having it At First by hearsay from the people of God; and also Satan is always imitating of God in his institutions:
c-acp vhg pn31 p-acp ord p-acp n1 p-acp dt n1 pp-f np1; cc av np1 vbz av vvg pp-f np1 p-acp po31 n2:
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And howsoever the destructive mutation or change of the thing (which is alwaies necessary to a sacrifice) doth argue,
And howsoever the destructive mutation or change of the thing (which is always necessary to a sacrifice) does argue,
cc c-acp dt j n1 cc n1 pp-f dt n1 (r-crq vbz av j p-acp dt n1) vdz vvi,
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and is a signe of subjection and deepest humiliation;
and is a Signen of subjection and Deepest humiliation;
cc vbz dt n1 pp-f n1 cc js-jn n1;
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yet how should Nature prescribe, that the demonstration of our submission must be in such a kind or way?
yet how should Nature prescribe, that the demonstration of our submission must be in such a kind or Way?
av q-crq vmd n1 vvi, cst dt n1 pp-f po12 n1 vmb vbi p-acp d dt n1 cc n1?
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The fifth Question is, Whether originall sin can be found out by the meere light of Nature, Or, Whether it is onely a meere matter of faith that we are thus polluted.
The fifth Question is, Whither original since can be found out by the mere Light of Nature, Or, Whither it is only a mere matter of faith that we Are thus polluted.
dt ord n1 vbz, cs j-jn n1 vmb vbi vvn av p-acp dt j n1 pp-f n1, cc, cs pn31 vbz av-j dt j n1 pp-f n1 cst pns12 vbr av vvn.
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It is true, the learned Mornay labours to prove by naturall reason our pollution, and sheweth how many of the ancient Platonists doe agree in this, That the soule is now vassalled to sense and affections,
It is true, the learned Mornay labours to prove by natural reason our pollution, and shows how many of the ancient Platonists do agree in this, That the soul is now vassalled to sense and affections,
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and that her wings are cut whereby shee should so are up into heaven. And so Tully he saith, Cum primùm nascimur, in omni continuò pravitate versa, mur;
and that her wings Are Cut whereby she should so Are up into heaven. And so Tully he Says, Cum primùm nascimur, in omni continuò pravitate versa, mur;
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much like that of the Scripture, The Imagination of the thoughts of a mans heart is onely evill, and that continually:
much like that of the Scripture, The Imagination of the thoughts of a men heart is only evil, and that continually:
av-d av-j cst pp-f dt n1, dt n1 pp-f dt n2 pp-f dt ng1 n1 vbz av-j j-jn, cc cst av-j:
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But Aristotle (of whom one said wickedly and falsely, that he was the same in Naturals, which Christ was in Supernaturals) he makes a man to be obrasa tabula, without sin or vertue;
But Aristotle (of whom one said wickedly and falsely, that he was the same in Naturals, which christ was in Supernaturals) he makes a man to be obrasa tabula, without since or virtue;
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though indeed it doth incline ad meliora. Tully affirmeth also, that there are semina innata virtutum in us, onely wee overcome them presently:
though indeed it does incline ad Meliora. Tully Affirmeth also, that there Are semina Innata Virtues in us, only we overcome them presently:
cs av pn31 vdz vvi fw-la fw-la. np1 vvz av, cst a-acp vbr fw-la fw-la fw-la p-acp pno12, av-j pns12 vvb pno32 av-j:
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Thus also Seneca, Erras, si tecum nasci vitia putas, supervenerunt, ingesta sunt, as I said before.
Thus also Senecca, Errors, si tecum Nasci Vices putas, supervenerunt, ingesta sunt, as I said before.
av av np1, fw-la, fw-la fw-la fw-la fw-la fw-la, fw-la, fw-la fw-la, c-acp pns11 vvd a-acp.
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Here we see the wisest of the Philosophers speaking against it.
Here we see the Wisest of the Philosophers speaking against it.
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Hence Julian, the Pelagian, heaped many sentences out of the chiefest Philosophers against any such corruption of nature.
Hence Julian, the Pelagian, heaped many sentences out of the chiefest Philosophers against any such corruption of nature.
av np1, dt jp, vvd d n2 av pp-f dt js-jn n2 p-acp d d n1 pp-f n1.
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But Austine answered, It was not much matter what they said, seeing they were ignorant of these things.
But Augustine answered, It was not much matter what they said, seeing they were ignorant of these things.
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The truth is, by nature we may discover a great languishment and infirmity come upon us;
The truth is, by nature we may discover a great languishment and infirmity come upon us;
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but the true nature of this, and how it came about, can onely be knowne by Scripture-light:
but the true nature of this, and how it Come about, can only be known by Scriptural light:
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Therefore the Apostle, Rom. 7. saith, he had not knowne lust to be sin, had not the Law said, Thou shalt not lust.
Therefore the Apostle, Rom. 7. Says, he had not known lust to be since, had not the Law said, Thou shalt not lust.
av dt n1, np1 crd vvz, pns31 vhd xx vvn n1 pc-acp vbi n1, vhd xx dt n1 vvd, pns21 vm2 xx n1.
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The sixth Question is, What is the meaning of that grand rule of Nature, which our Saviour also repeateth, That which you would not have other men doe to you, doe not you to them, Matth. 7. 12. It is reported of Alexander Severus, that he did much delight in this saying, which hee had from the Jewes or Christians:
The sixth Question is, What is the meaning of that grand Rule of Nature, which our Saviour also repeateth, That which you would not have other men do to you, do not you to them, Matthew 7. 12. It is reported of Alexander Severus, that he did much delight in this saying, which he had from the Jews or Christians:
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and our Saviour addeth this, that, This is the Law, and the Prophets; so that it is a great thing even for Christians to keep to this principle.
and our Saviour adds this, that, This is the Law, and the prophets; so that it is a great thing even for Christians to keep to this principle.
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1586
Men may pray, and exercise religious duties, and yet not doe this;
Men may pray, and exercise religious duties, and yet not do this;
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therefore the Apostle addeth this to prayer, so that wee may live as wee pray, according to that good rule of the Platonish, NONLATINALPHABET.
Therefore the Apostle adds this to prayer, so that we may live as we pray, according to that good Rule of the Platonish,.
av dt n1 vvz d p-acp n1, av cst pns12 vmb vvi c-acp pns12 vvb, vvg p-acp d j n1 pp-f dt vvi,.
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How would this subdue all those proud, envious, censorious, and inimicitious carriages to one another? But now when wee speake of doing that to another, which wee would have done to our selves, it is to be understood of a right and well-regulated will, not corrupted or depraved.
How would this subdue all those proud, envious, censorious, and inimicitious carriages to one Another? But now when we speak of doing that to Another, which we would have done to our selves, it is to be understood of a right and well-regulated will, not corrupted or depraved.
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The seventh Question is, Whether the practice of the Apostles, making all their goods common, was according to the precept of Nature,
The seventh Question is, Whither the practice of the Apostles, making all their goods Common, was according to the precept of Nature,
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and so binding all to such a practice. For there have been, and still are those that hold this.and so binding all to such a practice. For there have been, and still Are those that hold this.
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But now, that communion of all things is not jure Naturae, appeareth, in that theft is a sin against the Morall Law;
But now, that communion of all things is not jure Naturae, appears, in that theft is a since against the Moral Law;
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which could not be, if division of goods were not according to the law of Nature.
which could not be, if division of goods were not according to the law of Nature.
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1593
Indeed, by Nature all things were common, but then it was Natures dictate to divide them;
Indeed, by Nature all things were Common, but then it was Nature's dictate to divide them;
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as Aristotle sheweth in many reasons against Plato. What would have been in innocency, if Adam had stood,
as Aristotle shows in many Reasons against Plato. What would have been in innocency, if Adam had stood,
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whether a common right to all things, or a divided propriety (I speak of goods) is hard to say.
whither a Common right to all things, or a divided propriety (I speak of goods) is hard to say.
cs dt j n-jn p-acp d n2, cc dt j-vvn n1 (pns11 vvb pp-f n2-j) vbz j pc-acp vvi.
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But as for the practice of the Church of Jerusalem, that was occasionall, and necessary, therefore not to be a ground for perpetuall command;
But as for the practice of the Church of Jerusalem, that was occasional, and necessary, Therefore not to be a ground for perpetual command;
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for other Churches did it not, as appeareth by the almes that were gathered, nor was it laid necessarily upon all to sell what they had,
for other Churches did it not, as appears by the alms that were gathered, nor was it laid necessarily upon all to fell what they had,
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as appeareth by Paul 's speech to Ananias.
as appears by Paul is speech to Ananias.
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Use 1. If God be so angry with those that abuse naturall light, how much rather then with such, who also abuse Gospell light? These doe not put light under a bushell, but under a dung-hill. Use 1. If God be so angry with those that abuse natural Light, how much rather then with such, who also abuse Gospel Light? These do not put Light under a bushel, but under a dunghill.
vvb crd cs np1 vbb av j p-acp d cst vvb j n1, c-crq d av-c av p-acp d, r-crq av vvb n1 n1? np1 vdb xx vvi n1 p-acp dt n1, cc-acp p-acp dt n1.
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1600
There are many that are Solifuga, as Bats and Owles are.
There Are many that Are Solifuga, as Bats and Owls Are.
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1601
In one Chapter God is said three times to deliver them up, because they did not glorifie God according to Natures light;
In one Chapter God is said three times to deliver them up, Because they did not Glorify God according to Nature's Light;
p-acp crd n1 np1 vbz vvn crd n2 pc-acp vvi pno32 a-acp, c-acp pns32 vdd xx vvi np1 vvg p-acp ng1 n1;
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how much more then according to the Gospels light? Gravis est lux conscientiae, said Seneca; but gravior est lux Evangelii: The light of the Ministery and Word must needs be more troublesome to thy sinfull waies.
how much more then according to the Gospels Light? Gravis est lux conscientiae, said Senecca; but Graver est lux Evangelii: The Light of the Ministry and Word must needs be more troublesome to thy sinful ways.
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Ʋse 2. Of Examination, whether, even among Christians, may not be found men no better then Heathens.Ʋse 2. Of Examination, whither, even among Christians, may not be found men no better then heathens.
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Now such are, 1. Ignorant people: how few have any knowledge of God? 2. Violent adherers to former Idololatricall courses, taken up by fore-fathers.
Now such Are, 1. Ignorant people: how few have any knowledge of God? 2. Violent adherers to former Idolatrical courses, taken up by Forefathers.
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There is this difference between an Idolater and a true Beleever: The Beleever is like those creatures, that you can make nothing lye on their backs,
There is this difference between an Idolater and a true Believer: The Believer is like those creatures, that you can make nothing lie on their backs,
pc-acp vbz d n1 p-acp dt n1 cc dt j n1: dt n1 vbz av-j d n2, cst pn22 vmb vvi pix vvi p-acp po32 n2,
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1606
unlesse it be fastened by some Scripture or reason; but the Heathen is like the Camell, that had a back for burdens on purpose:
unless it be fastened by Some Scripture or reason; but the Heathen is like the Camel, that had a back for burdens on purpose:
cs pn31 vbb vvn p-acp d n1 cc n1; cc-acp dt j-jn vbz av-j dt n1, cst vhd dt n1 p-acp n2 p-acp n1:
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so that any idolatry he would bear, though it were tyed on by arguments. 3. Such as are inordinately distracted about the things of this world, Matth. 6. After these things doe the Heathens seek.
so that any idolatry he would bear, though it were tied on by Arguments. 3. Such as Are inordinately distracted about the things of this world, Matthew 6. After these things do the heathens seek.
av cst d n1 pns31 vmd vvi, cs pn31 vbdr vvn a-acp p-acp n2. crd d c-acp vbr av-j vvn p-acp dt n2 pp-f d n1, np1 crd p-acp d n2 vdb dt n2-jn vvb.
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Hast thou not much of an Heathen in thee? 4. Such as rage at Christ,
Hast thou not much of an Heathen in thee? 4. Such as rage At christ,
vh2 pns21 xx d pp-f dt j-jn p-acp pno21? crd d p-acp n1 p-acp np1,
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and his reformation, Psal. 2. Why doe the Heathens rage? and his Reformation, Psalm 2. Why do the heathens rage?
cc po31 n1, np1 crd q-crq vdb dt n2-jn n1?
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LECTURE IX. ROM. 2. 14. For the Gentiles doe by nature the things of the law.
LECTURE IX. ROM. 2. 14. For the Gentiles do by nature the things of the law.
n1 crd. np1. crd crd p-acp dt np1 vdb p-acp n1 dt n2 pp-f dt n1.
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WE have handled those things that concerne the light and conduct of Nature: now we shall speak of that which belongs to the ability and power of Nature;
WE have handled those things that concern the Light and conduct of Nature: now we shall speak of that which belongs to the ability and power of Nature;
pns12 vhb vvn d n2 cst vvb dt n1 cc n1 pp-f n1: av pns12 vmb vvi pp-f d r-crq vvz p-acp dt n1 cc n1 pp-f n1;
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for herein are two extreme errours: one of the Pelagian, Papist, and Arminian, with others, who lift up this power too high, Sub laudibus Naturae latent inimici gratiae;
for herein Are two extreme errors: one of the Pelagian, Papist, and Arminian, with Others, who lift up this power too high, Sub laudibus Naturae latent Inimici Gratiae;
c-acp av vbr crd j-jn n2: crd pp-f dt jp, njp, cc np1, p-acp n2-jn, r-crq vvd a-acp d n1 av j, fw-la fw-la fw-la fw-la fw-la fw-la;
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and the other of the Antinomians, who seem to deny all the preparatory workes upon the heart of a man;
and the other of the Antinomians, who seem to deny all the preparatory works upon the heart of a man;
cc dt n-jn pp-f dt njp2, r-crq vvb pc-acp vvi d dt n1 vvz p-acp dt n1 pp-f dt n1;
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holding, that Christ immediately communicateth himselfe to grosse sinners abiding so:
holding, that christ immediately Communicateth himself to gross Sinners abiding so:
vvg, cst np1 av-j vvz px31 p-acp j n2 vvg av:
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and though they hold us passive at the first receiving of Christ, which all orthodox do;
and though they hold us passive At the First receiving of christ, which all orthodox do;
cc cs pns32 vvb pno12 j p-acp dt ord vvg pp-f np1, r-crq d n1 vdb;
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yet they expresse it in an unsound sense, comparing God unto a Physician, that doth violently open the sick mans throat,
yet they express it in an unsound sense, comparing God unto a physician, that does violently open the sick men throat,
av pns32 vvb pn31 p-acp dt j n1, vvg np1 p-acp dt n1, cst vdz av-j vvi dt j ng1 n1,
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and poure downe his physick whether he will or no;
and pour down his physic whither he will or no;
cc vvb a-acp po31 n1 cs pns31 vmb cc uh-dx;
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whereas God, though he doth convert fortiter, yet he doth it also suaviter. Now for the full clearing of our inability to any good thing, we will lay downe these Propositions:
whereas God, though he does convert fortiter, yet he does it also Suaviter. Now for the full clearing of our inability to any good thing, we will lay down these Propositions:
cs np1, cs pns31 vdz vvi fw-la, av pns31 vdz pn31 av n1. av p-acp dt j n-vvg pp-f po12 n1 p-acp d j n1, pns12 vmb vvi a-acp d n2:
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1. There is a naturall power of free-will left in us.
1. There is a natural power of freewill left in us.
crd pc-acp vbz dt j n1 pp-f n1 vvn p-acp pno12.
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Free-will is not indeed a Scripture name, but meerly ecclesiasticall, and hath been so abused, that Calvin wished the very name of it were quite exploded:
Freewill is not indeed a Scripture name, but merely ecclesiastical, and hath been so abused, that calvin wished the very name of it were quite exploded:
j vbz xx av dt n1 n1, cc-acp av-j j, cc vhz vbn av vvn, cst np1 vvd dt j n1 pp-f pn31 vbdr av vvn:
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but if we speak of the quid sit, and not the quid possit, the being of it,
but if we speak of the quid sit, and not the quid possit, the being of it,
cc-acp cs pns12 vvb pp-f dt fw-la fw-la, cc xx dt fw-la fw-la, dt vbg pp-f pn31,
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and not the working of it, we must necessarily acknowledge it.
and not the working of it, we must necessarily acknowledge it.
cc xx dt vvg pp-f pn31, pns12 vmb av-j vvi pn31.
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The neerest expression to the word Free-will, is that 1 Cor. 7. 37. having NONLATINALPHABET, power over his owne will:
The nearest expression to the word Freewill, is that 1 Cor. 7. 37. having, power over his own will:
dt js n1 p-acp dt n1 j, vbz cst crd np1 crd crd vhg, n1 p-acp po31 d n1:
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but generally the Scripture useth the word NONLATINALPHABET, and NONLATINALPHABET, which is as much as we intend.
but generally the Scripture uses the word, and, which is as much as we intend.
cc-acp av-j dt n1 vvz dt n1, cc, r-crq vbz p-acp d c-acp pns12 vvb.
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There is in all men naturally that power, whereby, through the help of Reason, he chooseth this, and refuseth another thing;
There is in all men naturally that power, whereby, through the help of Reason, he chooses this, and Refuseth Another thing;
pc-acp vbz p-acp d n2 av-j cst n1, c-crq, p-acp dt n1 pp-f n1, pns31 vvz d, cc vvz j-jn n1;
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onely this must not be extended to the things of grace. Now to say what this Free-will is, is very hard:
only this must not be extended to the things of grace. Now to say what this Freewill is, is very hard:
av-j d vmb xx vbi vvn p-acp dt n2 pp-f n1. av pc-acp vvi r-crq d j vbz, vbz av j:
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Perkins, following some Schoole-men, maketh it a mixed power of the Understanding and the Will; others a third reall distinct power from them:Perkins, following Some Schoolmen, makes it a mixed power of the Understanding and the Will; Others a third real distinct power from them:
np1, vvg d n2, vvz pn31 dt vvn n1 pp-f dt n1 cc dt n1; n2-jn dt ord j j n1 p-acp pno32:
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but it may probably be thought, that it is nothing but the Will in electing or refusing such things;
but it may probably be Thought, that it is nothing but the Will in electing or refusing such things;
cc-acp pn31 vmb av-j vbi vvn, cst pn31 vbz pix p-acp dt n1 p-acp vvg cc vvg d n2;
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so that we call it the Will in those things its necessarily carried out to, as to will what is good, and not sin as sin:
so that we call it the Will in those things its necessarily carried out to, as to will what is good, and not since as since:
av cst pns12 vvb pn31 dt vmb p-acp d n2 pn31|vbz av-j vvn av p-acp, c-acp p-acp n1 r-crq vbz j, cc xx n1 p-acp n1:
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and then Free-will, when it's carried out to those things that are not necessarily connexed with it:
and then Freewill, when it's carried out to those things that Are not necessarily connexed with it:
cc av j, c-crq pn31|vbz vvn av p-acp d n2 cst vbr xx av-j vvn p-acp pn31:
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Even as in the Understanding, while the Understanding doth consider first Principles, it's called Intellectus; while Conclusions that are gathered from them, it's called Ratio. Therefore our Adversaries do but calumniate us,
Even as in the Understanding, while the Understanding does Consider First Principles, it's called Intellectus; while Conclusions that Are gathered from them, it's called Ratio. Therefore our Adversaries do but calumniate us,
av c-acp p-acp dt n1, cs dt n1 vdz vvi ord np1, pn31|vbz vvn np1; cs n2 cst vbr vvn p-acp pno32, pn31|vbz vvn fw-la. av po12 n2 vdb p-acp vvi pno12,
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when they say, we turne men into beasts; for we hold the Understanding going before, and the Will after:
when they say, we turn men into beasts; for we hold the Understanding going before, and the Will After:
c-crq pns32 vvb, pns12 vvb n2 p-acp n2; c-acp pns12 vvb dt n1 vvg a-acp, cc dt n1 a-acp:
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and this is more then a meere spontaneous inclination in things naturall.
and this is more then a mere spontaneous inclination in things natural.
cc d vbz av-dc cs dt j j n1 p-acp n2 j.
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Therefore it is, that wee doe not bid the fire burne, or perswade an horse to goe,
Therefore it is, that we do not bid the fire burn, or persuade an horse to go,
av pn31 vbz, cst pns12 vdb xx vvi dt n1 vvb, cc vvi dt n1 pc-acp vvi,
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because there is not Understanding or Will in these things, as there is in a man.
Because there is not Understanding or Will in these things, as there is in a man.
c-acp pc-acp vbz xx n1 cc n1 p-acp d n2, c-acp pc-acp vbz p-acp dt n1.
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2. This which is left in us is not able to performe naturall actions, without the generall help of God.
2. This which is left in us is not able to perform natural actions, without the general help of God.
crd d r-crq vbz vvn p-acp pno12 vbz xx j pc-acp vvi j n2, p-acp dt j n1 pp-f np1.
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That which we have acknowledged to be in a man naturally, must still be limited to his proper sphere, to naturall,
That which we have acknowledged to be in a man naturally, must still be limited to his proper sphere, to natural,
cst r-crq pns12 vhb vvn pc-acp vbi p-acp dt n1 av-j, vmb av vbi vvn p-acp po31 j n1, p-acp j,
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and civill actions, or some externally religious duties:
and civil actions, or Some externally religious duties:
cc j n2, cc d av-j j n2:
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but even then we must acknowledge a generall help, or assistance of God, without which we could not doe any naturall thing;
but even then we must acknowledge a general help, or assistance of God, without which we could not do any natural thing;
cc-acp av cs pns12 vmb vvi dt j n1, cc n1 pp-f np1, p-acp r-crq pns12 vmd xx vdi d j n1;
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so that place in the Acts, In him we live, and move, and have our being:
so that place in the Acts, In him we live, and move, and have our being:
av d n1 p-acp dt n2, p-acp pno31 pns12 vvb, cc vvi, cc vhb po12 n1:
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by which we prove, that God doth not onely give us the principles of being and moving,
by which we prove, that God does not only give us the principles of being and moving,
p-acp r-crq pns12 vvb, cst np1 vdz xx av-j vvi pno12 dt n2 pp-f vbg cc j-vvg,
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but we move in him, i. e. by him.
but we move in him, i. e. by him.
cc-acp pns12 vvb p-acp pno31, sy. sy. p-acp pno31.
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Therefore Hierome did well reprove the Pelagians, that thought, without the generall aide of God, a man might move his finger, or write, and speak.
Therefore Jerome did well reprove the Pelagians, that Thought, without the general aid of God, a man might move his finger, or write, and speak.
av np1 vdd av vvi dt njp2, cst vvd, p-acp dt j n1 pp-f np1, dt n1 vmd vvi po31 n1, cc vvi, cc vvi.
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There have been some who have thought, that all which God doth for us in our naturall actions, is onely to give the principles and power of actions;
There have been Some who have Thought, that all which God does for us in our natural actions, is only to give the principles and power of actions;
pc-acp vhi vbn d r-crq vhb vvn, cst d r-crq np1 vdz p-acp pno12 p-acp po12 j n2, vbz av-j pc-acp vvi dt n2 cc n1 pp-f n2;
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and then afterwards we need no further aide, then meer preservation of our being, no concourse or aide of God helping us in the action:
and then afterwards we need no further aid, then mere preservation of our being, no concourse or aid of God helping us in the actium:
cc av av pns12 vvb av-dx av-jc vvi, av j n1 pp-f po12 vbg, dx n1 cc n1 pp-f np1 vvg pno12 p-acp dt n1:
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Thus Durand of old, and one Dodo of late, who hath written a Book onely to that purpose:
Thus Durand of old, and one Dodo of late, who hath written a Book only to that purpose:
av np1 pp-f j, cc crd np1 pp-f j, r-crq vhz vvn dt n1 av-j p-acp d n1:
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but the place above said doth evidently convince it;
but the place above said does evidently convince it;
cc-acp dt n1 a-acp vvn vdz av-j vvi pn31;
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and we see, that God did hinder the fire from burning the three Worthies, though he did preserve the fire at the same time in the power of burning, which could not be otherwise,
and we see, that God did hinder the fire from burning the three Worthies, though he did preserve the fire At the same time in the power of burning, which could not be otherwise,
cc pns12 vvb, cst np1 vdd vvi dt n1 p-acp vvg dt crd n2-j, cs pns31 vdd vvi dt n1 p-acp dt d n1 p-acp dt n1 pp-f vvg, r-crq vmd xx vbi av,
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then by denying his actuall aide to the working of the fire:
then by denying his actual aid to the working of the fire:
av p-acp vvg po31 j n1 p-acp dt n-vvg pp-f dt n1:
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For, to say that the reason was because of Gods doing something upon their bodies, were to make the miracle there, where the Scripture doth not lay it If you aske then,
For, to say that the reason was Because of God's doing something upon their bodies, were to make the miracle there, where the Scripture does not lay it If you ask then,
c-acp, pc-acp vvi cst dt n1 vbds c-acp pp-f npg1 vdg pi p-acp po32 n2, vbdr pc-acp vvi dt n1 a-acp, c-crq dt n1 vdz xx vvi pn31 cs pn22 vvb av,
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why this may not be called a speciall help of God, as well as that, whereby we are inabled to beleeve, or repent;
why this may not be called a special help of God, as well as that, whereby we Are enabled to believe, or Repent;
c-crq d vmb xx vbi vvn dt j n1 pp-f np1, c-acp av c-acp d, c-crq pns12 vbr vvn pc-acp vvi, cc vvi;
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I answer, there is a great deale of difference:
I answer, there is a great deal of difference:
pns11 vvb, pc-acp vbz dt j n1 pp-f n1:
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1. Because this generall aide is necessary to wicked actions, in regard of their positive nature, as well as to good.
1. Because this general aid is necessary to wicked actions, in regard of their positive nature, as well as to good.
crd p-acp d j n1 vbz j p-acp j n2, p-acp n1 pp-f po32 j n1, c-acp av c-acp p-acp j.
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2. God doth this in the way of his Providence, as a Creatour; the other he doth in the way of Predestination, as a father in Christ.
2. God does this in the Way of his Providence, as a Creator; the other he does in the Way of Predestination, as a father in christ.
crd np1 vdz d p-acp dt n1 pp-f po31 n1, c-acp dt n1; dt n-jn pns31 vdz p-acp dt n1 pp-f n1, c-acp dt n1 p-acp np1.
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3. The other aide may be said to be due, as our Divines speak of originall righteousnesse, upon a supposition that a man is made a creature to do such actions;
3. The other aid may be said to be due, as our Divines speak of original righteousness, upon a supposition that a man is made a creature to do such actions;
crd dt j-jn n1 vmb vbi vvn pc-acp vbi j-jn, c-acp po12 n2-jn vvb pp-f j-jn n1, p-acp dt n1 cst dt n1 vbz vvn dt n1 pc-acp vdi d n2;
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yet not properly a debt, but that for our sin we are deprived of it: but this speciall help of grace cannot be called so.
yet not properly a debt, but that for our since we Are deprived of it: but this special help of grace cannot be called so.
av xx av-j dt n1, cc-acp cst p-acp po12 n1 pns12 vbr vvn pp-f pn31: cc-acp d j n1 pp-f n1 vmbx vbi vvn av.
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3. It is wholly unable to work any good thing.
3. It is wholly unable to work any good thing.
crd pn31 vbz av-jn j pc-acp vvi d j n1.
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All this while we have considered the power of man but as in the lower region;
All this while we have considered the power of man but as in the lower region;
d d cs pns12 vhb vvn dt n1 pp-f n1 cc-acp c-acp p-acp dt jc n1;
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and if you doe consider him, in reference to good things, so he hath no power,
and if you do Consider him, in Referente to good things, so he hath no power,
cc cs pn22 vdb vvi pno31, p-acp n1 p-acp j n2, av pns31 vhz dx n1,
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or will, or free-will at all;
or will, or freewill At all;
cc vmb, cc n1 p-acp d;
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but, as Austin said before Luther, it's servum arbitrium, a servant, and inslaved will to sin onely.
but, as Austin said before Luther, it's servum Arbitrium, a servant, and enslaved will to since only.
cc-acp, c-acp np1 vvd p-acp np1, pn31|vbz fw-la fw-la, dt n1, cc vvn vmb p-acp n1 av-j.
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Indeed we have not lost our understandings or our wills, but to know or will that which is good, is wholly lost:
Indeed we have not lost our understandings or our wills, but to know or will that which is good, is wholly lost:
np1 pns12 vhb xx vvn po12 n2 cc po12 n2, cc-acp pc-acp vvi cc vmb d r-crq vbz j, vbz av-jn vvn:
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Though we have not lost the will, yet we have the rectitude in that will, whereby we should encline to good.
Though we have not lost the will, yet we have the rectitude in that will, whereby we should incline to good.
cs pns12 vhb xx vvn dt n1, av pns12 vhb dt n1 p-acp d n1, c-crq pns12 vmd vvi p-acp j.
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And this may be proved from many Arguments:
And this may be proved from many Arguments:
cc d vmb vbi vvn p-acp d n2:
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1. From all those places of Scripture which declare our estate to be full of sin and corruption, and altogether wicked.
1. From all those places of Scripture which declare our estate to be full of since and corruption, and altogether wicked.
crd p-acp d d n2 pp-f n1 r-crq vvb po12 n1 pc-acp vbi j pp-f n1 cc n1, cc av j.
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Now, Doe men gather grapes of thornes, or figs of thistles? Hence the Father compareth us well to the ship in a tempest, that is destitute of a Pilot:
Now, Do men gather grapes of thorns, or figs of thistles? Hence the Father compareth us well to the ship in a tempest, that is destitute of a Pilot:
av, vdb n2 vvi n2 pp-f n2, cc n2 pp-f n2? av dt n1 vvz pno12 av p-acp dt n1 p-acp dt n1, cst vbz j pp-f dt n1:
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we are dashed continually upon rocks, though this speak of the negative onely, not the positive corruption.
we Are dashed continually upon Rocks, though this speak of the negative only, not the positive corruption.
pns12 vbr vvn av-j p-acp n2, cs d vvb pp-f dt j-jn j, xx dt j n1.
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2. All those places, which speak of grace, and conversion, and regeneration, as the work of God.
2. All those places, which speak of grace, and conversion, and regeneration, as the work of God.
crd av-d d n2, r-crq vvb pp-f n1, cc n1, cc n1, c-acp dt n1 pp-f np1.
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As for those places, where we are said to repent, and to turne unto God, in time we shall cleare;
As for those places, where we Are said to Repent, and to turn unto God, in time we shall clear;
p-acp p-acp d n2, c-crq pns12 vbr vvn pc-acp vvi, cc pc-acp vvi p-acp np1, p-acp n1 pns12 vmb vvi;
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only these Texts prove, that all the good things we doe, they are the workes of the Lord:
only these Texts prove, that all the good things we do, they Are the works of the Lord:
av-j d n2 vvi, cst d dt j n2 pns12 vdb, pns32 vbr dt n2 pp-f dt n1:
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not that God beleeveth or repenteth in us, but he worketh those actions in us efficiently, which we doe formally and vitally.
not that God Believeth or Repenteth in us, but he works those actions in us efficiently, which we do formally and vitally.
xx cst np1 vvz cc vvz p-acp pno12, cc-acp pns31 vvz d n2 p-acp pno12 av-j, r-crq pns12 vdb av-j cc av-j.
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3. All those places whereby glory and praise is to be given unto God onely, and not unto our selves.
3. All those places whereby glory and praise is to be given unto God only, and not unto our selves.
crd av-d d n2 c-crq n1 cc n1 vbz pc-acp vbi vvn p-acp np1 av-j, cc xx p-acp po12 n2.
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What hast thou thou hast not received? We are to glory in nothing, because no good thing is ours.What hast thou thou hast not received? We Are to glory in nothing, Because no good thing is ours.
q-crq vh2 pns21 pns21 vh2 xx vvn? pns12 vbr p-acp n1 p-acp pix, c-acp dx j n1 vbz png12.
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Therefore, we bring forth good things, as Sarahs dead womb brought forth a child; it was not a child of nature, but a child of the meere promise: thus are all our graces.
Therefore, we bring forth good things, as Sarahs dead womb brought forth a child; it was not a child of nature, but a child of the mere promise: thus Are all our graces.
av, pns12 vvb av j n2, c-acp npg1 j n1 vvd av dt n1; pn31 vbds xx dt n1 pp-f n1, cc-acp dt n1 pp-f dt j n1: av vbr d po12 n2.
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And, indeed, if we could either in whole or part work our own conversion, wee might thanke God, and our wils:
And, indeed, if we could either in Whole or part work our own conversion, we might thank God, and our wills:
np1, av, cs pns12 vmd av-d p-acp j-jn cc n1 vvb po12 d n1, pns12 vmd vvi np1, cc po12 n2:
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But how absurd would this be, Lord, I thank thee for the turning of my heart,
But how absurd would this be, Lord, I thank thee for the turning of my heart,
cc-acp c-crq j vmd d vbi, n1, pns11 vvb pno21 p-acp dt n-vvg pp-f po11 n1,
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when I was willing to turne it?
when I was willing to turn it?
c-crq pns11 vbds j pc-acp vvi pn31?
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4. It cannot prepare or dispose it selfe for the grace of justification or sanctification. As it cannot immediatly work any good thing,
4. It cannot prepare or dispose it self for the grace of justification or sanctification. As it cannot immediately work any good thing,
crd pn31 vmbx vvi cc vvi pn31 n1 p-acp dt n1 pp-f n1 cc n1. p-acp pn31 vmbx av-j vvi d j n1,
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so neither can a naturall man dispose, or prepare himself for the great works of grace.
so neither can a natural man dispose, or prepare himself for the great works of grace.
av dx vmb dt j n1 vvi, cc vvb px31 p-acp dt j n2 pp-f n1.
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There is no truth in such an assertion. Let man doe what he can naturally, God will meet him graciously; and the reasons are plaine:
There is no truth in such an assertion. Let man do what he can naturally, God will meet him graciously; and the Reasons Are plain:
pc-acp vbz dx n1 p-acp d dt n1. vvb n1 vdb r-crq pns31 vmb av-j, np1 vmb vvi pno31 av-j; cc dt n2 vbr j:
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1. Because no naturall thing is in it selfe an order or a disposition to a supernaturall thing;
1. Because no natural thing is in it self an order or a disposition to a supernatural thing;
crd p-acp dx j n1 vbz p-acp pn31 n1 dt n1 cc dt n1 p-acp dt j n1;
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for they differ in their whole kind and nature.
for they differ in their Whole kind and nature.
c-acp pns32 vvb p-acp po32 j-jn n1 cc n1.
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Hence it is, that we never read of any Heathens, that, by the improvement of a naturall light, had supernaturall vouchsafed unto them.
Hence it is, that we never read of any heathens, that, by the improvement of a natural Light, had supernatural vouchsafed unto them.
av pn31 vbz, cst pns12 av-x vvn pp-f d n2-jn, cst, p-acp dt n1 pp-f dt j n1, vhd j vvn p-acp pno32.
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2. Those places that speak of our totall corruption, intensively onely evill, and extensively, all the thoughts of a man are evill, and protensively, continually, do sufficiently declare, that we cannot prepare our selves to meet God.
2. Those places that speak of our total corruption, intensively only evil, and extensively, all the thoughts of a man Are evil, and Protensively, continually, do sufficiently declare, that we cannot prepare our selves to meet God.
crd d n2 cst vvb pp-f po12 j n1, av-j av-j j-jn, cc av-j, d dt n2 pp-f dt n1 vbr j-jn, cc av-j, av-j, vdb av-j vvi, cst pns12 vmbx vvi po12 n2 pc-acp vvi np1.
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3. If wee could prepare, or dispose ourselves to grace, then the greatest cause of glory would still be in a mans owne selfe:
3. If we could prepare, or dispose ourselves to grace, then the greatest cause of glory would still be in a men own self:
crd cs pns12 vmd vvi, cc vvi px12 p-acp n1, cs dt js n1 pp-f n1 vmd av vbi p-acp dt ng1 d n1:
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For, Why doth Peter repent, and not Judas? Because, may some say, he disposed and set himselfe to repent,
For, Why does Peter Repent, and not Judas? Because, may Some say, he disposed and Set himself to Repent,
c-acp, q-crq vdz np1 vvb, cc xx np1? p-acp, vmb d vvi, pns31 vvd cc vvn px31 pc-acp vvi,
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and not Judas. But still here is the Question, Why did Peter set himselfe to repent,
and not Judas. But still Here is the Question, Why did Peter Set himself to Repent,
cc xx np1. p-acp av av vbz dt n1, q-crq vdd np1 vvi px31 pc-acp vvi,
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and not Judas? Here it must be ultimately resolved either into the grace of God, or the will of man.
and not Judas? Here it must be ultimately resolved either into the grace of God, or the will of man.
cc xx np1? av pn31 vmb vbi av-j vvn d p-acp dt n1 pp-f np1, cc dt n1 pp-f n1.
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4. All those similitudes that the Scripture useth, do illustrate this thing. We are not said to be blind, or lame, but dead in sin:
4. All those Similitudes that the Scripture uses, do illustrate this thing. We Are not said to be blind, or lame, but dead in since:
crd av-d d n2 cst dt n1 vvz, vdb vvi d n1. pns12 vbr xx vvn pc-acp vbi j, cc j, cc-acp j p-acp n1:
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now did Lazarus prepare himself to rise? So its called Regeneration.
now did Lazarus prepare himself to rise? So its called Regeneration.
av vdd np1 vvb px31 pc-acp vvi? av pn31|vbz vvn n1.
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1691
Can a man dispose himself to have life? I know these comparisons must not be extended too far;
Can a man dispose himself to have life? I know these comparisons must not be extended too Far;
vmb dt n1 vvi px31 pc-acp vhi n1? pns11 vvb d n2 vmb xx vbi vvn av av-j;
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yet, the Scripture using such expressions to declare our utter inability, we may well press those breasts of the Scripture so far, and bring out no blood.
yet, the Scripture using such expressions to declare our utter inability, we may well press those breasts of the Scripture so Far, and bring out no blood.
av, dt n1 vvg d n2 pc-acp vvi po12 j n1, pns12 vmb av vvi d n2 pp-f dt n1 av av-j, cc vvi av dx n1.
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1693
The parched earth doth not dispose it selfe for the raine, nor doth the cold ice of it selfe thaw, which is the Fathers Similie.
The parched earth does not dispose it self for the rain, nor does the cold ice of it self thaw, which is the Father's Simile.
dt j-vvn n1 vdz xx vvi pn31 n1 p-acp dt n1, ccx vdz dt j-jn n1 pp-f pn31 n1 vvi, r-crq vbz dt ng1 n1.
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1694
Yet fifthly, We may hold truly some antecedaneous workes upon the heart, before those graces be bestowed on us.
Yet fifthly, We may hold truly Some antecedaneous works upon the heart, before those graces be bestowed on us.
av ord, pns12 vmb vvi av-j d j n2 p-acp dt n1, p-acp d n2 vbb vvn p-acp pno12.
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This take to antidote against the Antinomian, who speaks constantly of the soule taking Christ, even while it's a grievous polluted soule;
This take to antidote against the Antinomian, who speaks constantly of the soul taking christ, even while it's a grievous polluted soul;
d vvb p-acp n1 p-acp dt jp, r-crq vvz av-j pp-f dt n1 vvg np1, av cs pn31|vbz dt j j-vvn n1;
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1696
as if there were no polishing of this crooked timber and rough stone, but even taken out of the quarry,
as if there were no polishing of this crooked timber and rough stone, but even taken out of the quarry,
c-acp cs pc-acp vbdr dx n-vvg pp-f d j n1 cc j n1, cc-acp av vvn av pp-f dt n1,
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1697
and so immediately put into the building. Those in the Acts that were pricked in heart, were yet bid to repent;
and so immediately put into the building. Those in the Acts that were pricked in heart, were yet bid to Repent;
cc av av-j vvn p-acp dt n-vvg. d p-acp dt n2 cst vbdr vvn p-acp n1, vbdr av vvn pc-acp vvi;
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and so they cried out, What shall we doe to be saved? The sick feeleth his burden before he cometh for ease,
and so they cried out, What shall we do to be saved? The sick feeleth his burden before he comes for ease,
cc av pns32 vvd av, q-crq vmb pns12 vdi pc-acp vbi vvn? dt j vvz po31 n1 c-acp pns31 vvz p-acp n1,
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so that a grosse sinner is not immediately put out of his vile waies into Christ;
so that a gross sinner is not immediately put out of his vile ways into christ;
av cst dt j n1 vbz xx av-j vvi av pp-f po31 j n2 p-acp np1;
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onely these limitations you must take:
only these limitations you must take:
av-j d n2 pn22 vmb vvi:
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1. That all these things, sight of sin, trembling for feare, confused desires, they are the workes of Gods grace moving us, they doe not come from our owne naturall strength.
1. That all these things, sighed of since, trembling for Fear, confused Desires, they Are the works of God's grace moving us, they do not come from our own natural strength.
crd cst d d n2, n1 pp-f n1, vvg p-acp n1, j-vvn n2, pns32 vbr dt n2 pp-f npg1 n1 vvg pno12, pns32 vdb xx vvi p-acp po12 d j n1.
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2. These are not absolutely necessary in every one. We know how Matthew and Lydia did follow Christ;
2. These Are not absolutely necessary in every one. We know how Matthew and Lydia did follow christ;
crd d vbr xx av-j j p-acp d crd. pns12 vvb c-crq np1 cc np1 vdd vvi np1;
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and God saith, he was found of some that did not seek him. Paul was in a most cursed indisposition when the Lord called him:
and God Says, he was found of Some that did not seek him. Paul was in a most cursed indisposition when the Lord called him:
cc np1 vvz, pns31 vbds vvn pp-f d cst vdd xx vvi pno31. np1 vbds p-acp dt av-ds j-vvn n1 c-crq dt n1 vvd pno31:
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but generally God takes this way. 3. These are not necessary antecedents, so as the grace of conversion doth necessarily follow.
but generally God Takes this Way. 3. These Are not necessary antecedents, so as the grace of conversion does necessarily follow.
cc-acp av-j np1 vvz d n1. crd d vbr xx j n2, av c-acp dt n1 pp-f n1 vdz av-j vvi.
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1705
Wee reade of Cain and Judas troubled for sin. These are a wildernesse that a man may dye in, and never goe into Canaan:
we read of Cain and Judas troubled for since. These Are a Wilderness that a man may die in, and never go into Canaan:
pns12 vvb pp-f np1 cc np1 vvn p-acp n1. d vbr dt n1 cst dt n1 vmb vvi p-acp, cc av-x vvb p-acp np1:
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There may be throes and pangs, when yet no childe, but wind is to be delivered.
There may be throes and pangs, when yet no child, but wind is to be Delivered.
pc-acp vmb vbi n2 cc n2, c-crq av dx n1, cc-acp n1 vbz pc-acp vbi vvn.
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1707
Hence a people that have been civill, have not been called: but Publicans and Harlots. The object of election is for the most part few for number, infirme for power, and sinfull for conversation:
Hence a people that have been civil, have not been called: but Publicans and Harlots. The Object of election is for the most part few for number, infirm for power, and sinful for Conversation:
av dt n1 cst vhb vbn j, vhb xx vbn vvn: cc-acp np1 cc n2. dt n1 pp-f n1 vbz p-acp dt av-ds n1 d p-acp n1, j p-acp n1, cc j p-acp n1:
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1708
though in the godly these are needles that will draw in the threed, yet this state must not be called a third middle estate between regenerate and unregenerate, as some feigne.
though in the godly these Are needles that will draw in the thread, yet this state must not be called a third middle estate between regenerate and unregenerate, as Some feign.
cs p-acp dt j d vbr n2 cst vmb vvi p-acp dt n1, av d n1 vmb xx vbi vvn dt ord j-jn n1 p-acp j-vvn cc j, c-acp d vvi.
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1709
Lastly, none of these workings can be called so properly preparations, or dispositions in themselves, but onely intentionally in God.
Lastly, none of these workings can be called so properly preparations, or dispositions in themselves, but only intentionally in God.
ord, pix pp-f d n2 vmb vbi vvn av av-j n2, cc n2 p-acp px32, cc-acp av-j av-j p-acp np1.
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1710
Our Saviour looked on a young man, and loved him, and said, he was not farre from the Kingdome of heaven:
Our Saviour looked on a young man, and loved him, and said, he was not Far from the Kingdom of heaven:
po12 n1 vvd p-acp dt j n1, cc vvd pno31, cc vvd, pns31 vbds xx av-j p-acp dt n1 pp-f n1:
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that is, the life hee lived was not farre from the Kingdome of heaven; yet this was no preparation in it selfe to it:
that is, the life he lived was not Far from the Kingdom of heaven; yet this was no preparation in it self to it:
cst vbz, dt n1 pns31 vvd vbds xx av-j p-acp dt n1 pp-f n1; av d vbds dx n1 p-acp pn31 n1 p-acp pn31:
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nay, he may be further off, as two high hills may be neere in the tops to one another,
nay, he may be further off, as two high hills may be near in the tops to one Another,
uh-x, pns31 vmb vbi av-jc a-acp, c-acp crd j n2 vmb vbi av-j p-acp dt n2 p-acp crd j-jn,
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but the bottomes some miles asunder.
but the bottoms Some miles asunder.
cc-acp dt n2 d n2 av.
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And this is so great a matter, that great sins are made by God a preparation to some mans conversion, which yet of themselves they could never be:
And this is so great a matter, that great Sins Are made by God a preparation to Some men conversion, which yet of themselves they could never be:
cc d vbz av j dt n1, cst j n2 vbr vvn p-acp np1 dt n1 p-acp d ng1 n1, r-crq av pp-f px32 pns32 vmd av-x vbi:
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1715
As a childe, whose coat is a little dirty, hath it not presently washed;
As a child, whose coat is a little dirty, hath it not presently washed;
c-acp dt n1, rg-crq n1 vbz dt j j, vhz pn31 xx av-j vvn;
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but when he falls wholly all over in the dirt, this may be the cause of the washing of it:
but when he falls wholly all over in the dirt, this may be the cause of the washing of it:
cc-acp c-crq pns31 vvz av-jn av-d p-acp p-acp dt n1, d vmb vbi dt n1 pp-f dt n-vvg pp-f pn31:
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1717
so that they are preparations only so far as God intendeth them. 6. All determination to one doth not take away that naturall liberty.
so that they Are preparations only so Far as God intends them. 6. All determination to one does not take away that natural liberty.
av cst pns32 vbr n2 av-j av av-j c-acp np1 vvz pno32. crd d n1 p-acp crd vdz xx vvi av d j n1.
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This will further cleere the truth: This will further clear the truth:
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for it may be thought strange, that there should be this freedome of will in a man,
for it may be Thought strange, that there should be this freedom of will in a man,
c-acp pn31 vmb vbi vvn j, cst a-acp vmd vbi d n1 pp-f n1 p-acp dt n1,
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and yet thus determined to one sin onely;
and yet thus determined to one since only;
cc av av vvn p-acp crd n1 av-j;
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whereas it's plaine, a determination to one kind of acts, good or evill, doth not take away liberty.
whereas it's plain, a determination to one kind of acts, good or evil, does not take away liberty.
cs pn31|vbz j, dt n1 p-acp crd n1 pp-f n2, j cc j-jn, vdz xx vvi av n1.
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God can onely will that which is good, and so the Angels and Saints confirmed in happinesse; yet they doe this freely:
God can only will that which is good, and so the Angels and Saints confirmed in happiness; yet they do this freely:
np1 vmb av-j vvi d r-crq vbz j, cc av dt n2 cc n2 vvn p-acp n1; av pns32 vdb d av-j:
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and so the Divels will that which is wicked onely.
and so the Devils will that which is wicked only.
cc av dt n2 vmb cst r-crq vbz j av-j.
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It's true, some exclaime at such passages, but that is onely because they are prepossessed with a false opinion about liberty;
It's true, Some exclaim At such passages, but that is only Because they Are prepossessed with a false opinion about liberty;
pn31|vbz j, d vvb p-acp d n2, cc-acp cst vbz j c-acp pns32 vbr vvn p-acp dt j n1 p-acp n1;
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for a determination to one may arise from perfection, as well as naturall imperfection. It is from Gods absolute perfection that he is determined to will onely good;
for a determination to one may arise from perfection, as well as natural imperfection. It is from God's absolute perfection that he is determined to will only good;
p-acp dt n1 p-acp pi vmb vvi p-acp n1, c-acp av c-acp j n1. pn31 vbz p-acp ng1 j n1 cst pns31 vbz vvn p-acp n1 av-j j;
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1726
and when Adam did will to sin against God, it did not arise from the liberty of his will, but his mutability.
and when Adam did will to sin against God, it did not arise from the liberty of his will, but his mutability.
cc c-crq np1 vdd vvi pc-acp vvi p-acp np1, pn31 vdd xx vvi p-acp dt n1 pp-f po31 n1, cc-acp po31 n1.
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There is a naturall necessity, such which determineth a thing to one; and that is imperfection:
There is a natural necessity, such which determineth a thing to one; and that is imperfection:
pc-acp vbz dt j n1, d r-crq vvz dt n1 p-acp crd; cc d vbz n1:
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but a necessity of immutability in that which is good, is a glorious perfection.
but a necessity of immutability in that which is good, is a glorious perfection.
cc-acp dt n1 pp-f n1 p-acp d r-crq vbz j, vbz dt j n1.
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The Learned speak of a three-fold liberty: 1. From misery, such as the Saints shall have in heaven. 2. From sin, to which is opposed that freedome to righteousnesse, of which our Saviour speaketh, Then are ye free indeed, when the Son hath made you free;
The Learned speak of a threefold liberty: 1. From misery, such as the Saints shall have in heaven. 2. From since, to which is opposed that freedom to righteousness, of which our Saviour speaks, Then Are you free indeed, when the Son hath made you free;
dt j vvi pp-f dt j n1: crd p-acp n1, d p-acp dt n2 vmb vhi p-acp n1. crd p-acp n1, p-acp r-crq vbz vvn cst n1 p-acp n1, pp-f r-crq po12 n1 vvz, av vbr pn22 j av, c-crq dt n1 vhz vvn pn22 j;
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and of which Austin, Tunc est liberum, quando liberatum.
and of which Austin, Tunc est liberum, quando liberatum.
cc pp-f r-crq np1, fw-la fw-la fw-la, fw-la fw-la.
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3. From naturall necessity, and thus also man, though he be necessarily carried on to sin,
3. From natural necessity, and thus also man, though he be necessarily carried on to since,
crd p-acp j n1, cc av av n1, cs pns31 vbb av-j vvn a-acp p-acp n1,
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1732
yet it is not by a naturall necessity, as beasts are, but there is Reason and Will in him when he doth thus transgresse:
yet it is not by a natural necessity, as beasts Are, but there is Reason and Will in him when he does thus transgress:
av pn31 vbz xx p-acp dt j n1, c-acp n2 vbr, cc-acp pc-acp vbz n1 cc vmb p-acp pno31 c-crq pns31 vdz av vvi:
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1733
onely you must take notice, that this determination of our Will onely to sin, is the losse of that perfection wee had in Adam, and doth not arise from the primaeve constitution of the will,
only you must take notice, that this determination of our Will only to since, is the loss of that perfection we had in Adam, and does not arise from the primaeve constitution of the will,
av-j pn22 vmb vvi n1, cst d n1 pp-f po12 n1 av-j p-acp n1, vbz dt n1 pp-f d n1 pns12 vhd p-acp np1, cc vdz xx vvi p-acp dt n1 n1 pp-f dt n1,
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1734
but by Adams fall, and so is meerly accidentall to it.
but by Adams fallen, and so is merely accidental to it.
cc-acp p-acp npg1 vvb, cc av vbz av-j j p-acp pn31.
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7. Nor doth it take away that willingnesse or delight in sin, which we are inevitably carried out unto:
7. Nor does it take away that willingness or delight in since, which we Are inevitably carried out unto:
crd ccx vdz pn31 vvi av d n1 cc n1 p-acp n1, r-crq pns12 vbr av-j vvn av p-acp:
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For now, if man were carried out to sin against his will and his delight, then there might be some shew of pleading for him;
For now, if man were carried out to sin against his will and his delight, then there might be Some show of pleading for him;
c-acp av, cs n1 vbdr vvn av pc-acp vvi p-acp po31 n1 cc po31 n1, cs pc-acp vmd vbi d n1 pp-f vvg p-acp pno31;
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but it is not so, he sinneth as willingly, and as electively in respect of his corrupt heart,
but it is not so, he Sinneth as willingly, and as electively in respect of his corrupt heart,
cc-acp pn31 vbz xx av, pns31 vvz a-acp av-j, cc c-acp av-j p-acp n1 pp-f po31 j n1,
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as if there were no necessity brought upon him. Therefore that is good of Bernards, The necessity takes not away the willingnesse of it,
as if there were no necessity brought upon him. Therefore that is good of Bernards, The necessity Takes not away the willingness of it,
c-acp cs pc-acp vbdr dx n1 vvn p-acp pno31. av cst vbz j pp-f npg1, dt n1 vvz xx av dt n1 pp-f pn31,
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nor the willingnesse of it the necessity. nor the willingness of it the necessity.
ccx dt n1 pp-f pn31 dt n1.
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Its both an hand-maid, and so free, and, which is to be wondered, eo { que } magis ancilla, quò magis libera.
Its both an handmaid, and so free, and, which is to be wondered, eo { que } magis ancilla, quò magis Libera.
pn31|vbz d dt n1, cc av j, cc, r-crq vbz pc-acp vbi vvn, fw-la { fw-fr } fw-la fw-mi, fw-la fw-la fw-fr.
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Hence therefore no wicked or ungodly man can have any excuse for himselfe, to say the fates or necessity drove him:
Hence Therefore no wicked or ungodly man can have any excuse for himself, to say the fates or necessity drove him:
av av dx j cc j n1 vmb vhi d n1 p-acp px31, pc-acp vvi dt n2 cc n1 vvd pno31:
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for, besides that by his fault he hath cast himself into this necessity, and so is,
for, beside that by his fault he hath cast himself into this necessity, and so is,
c-acp, a-acp cst p-acp po31 n1 pns31 vhz vvn px31 p-acp d n1, cc av vbz,
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as if a man in debt, who was once able to pay, but by his willfull prodigall courses hath spent all, should think to be excused because he cannot pay.
as if a man in debt, who was once able to pay, but by his wilful prodigal courses hath spent all, should think to be excused Because he cannot pay.
c-acp cs dt n1 p-acp n1, r-crq vbds a-acp j pc-acp vvi, cc-acp p-acp po31 j j-jn n2 vhz vvn d, vmd vvi pc-acp vbi vvn c-acp pns31 vmbx vvi.
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Besides (I say, this just and full answer) this also is to be said, that no man sins constrainedly,
Beside (I say, this just and full answer) this also is to be said, that no man Sins constrainedly,
p-acp (pns11 vvb, d j cc j n1) d av vbz pc-acp vbi vvn, cst dx n1 vvz av-vvn,
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but every one is carried on with that delight to sin, as if he were independent upon any providence,
but every one is carried on with that delight to since, as if he were independent upon any providence,
cc-acp d pi vbz vvn a-acp p-acp d n1 p-acp n1, c-acp cs pns31 vbdr j-jn p-acp d n1,
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or predefinitive permissive decrees of God, or any such corrupt necessity within him.
or predefinitive permissive decrees of God, or any such corrupt necessity within him.
cc j j n2 pp-f np1, cc d d j n1 p-acp pno31.
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Hereby he pitieth not himselfe, hee seeth not his undone estate, & nihil miserius misero non miserante seipsum.
Hereby he Pitieth not himself, he sees not his undone estate, & nihil Miserable misero non miserante seipsum.
av pns31 vvz xx px31, pns31 vvz xx po31 vvn n1, cc fw-la fw-la fw-la fw-la fw-la fw-la.
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Hence it is, that a mans whole damnation is to be ascribed to himselfe. Wee our selves have destroyed our owne soules, we cannot cast it upon Gods decrees.
Hence it is, that a men Whole damnation is to be ascribed to himself. we our selves have destroyed our own Souls, we cannot cast it upon God's decrees.
av pn31 vbz, cst dt ng1 j-jn n1 vbz pc-acp vbi vvn p-acp px31. pns12 po12 n2 vhb vvn po12 d n2, pns12 vmbx vvi pn31 p-acp npg1 n2.
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1749
And this is necessarily to be urged, because of that naturall corruption in us with Adam, to cast our sinne upon God.
And this is necessarily to be urged, Because of that natural corruption in us with Adam, to cast our sin upon God.
cc d vbz av-j pc-acp vbi vvn, c-acp pp-f cst j n1 p-acp pno12 p-acp np1, pc-acp vvi po12 n1 p-acp np1.
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8. A man may acknowledge grace and give much to it, and yet not give the totall efficacy unto it.
8. A man may acknowledge grace and give much to it, and yet not give the total efficacy unto it.
crd dt n1 vmb vvi n1 cc vvi d p-acp pn31, cc av xx vvi dt j n1 p-acp pn31.
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This is amaine particular to consider; for Pelagius, and Arminius, and Papists, all doe aknowledge grace.
This is amain particular to Consider; for Pelagius, and Arminius, and Papists, all do acknowledge grace.
d vbz av j pc-acp vvi; p-acp np1, cc np1, cc njp2, d vdb vvi n1.
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Pelagius, its noted of him, that hee did foure times incrustate his opinion, and held grace in every one of them:Pelagius, its noted of him, that he did foure times incrustate his opinion, and held grace in every one of them:
np1, vbz vvn pp-f pno31, cst pns31 vdd crd n2 n1 po31 n1, cc vvd n1 p-acp d crd pp-f pno32:
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1753
He did gratiae vocabulo uti ad frangendum invidiam;
He did Gratiae Vocabulo uti ad frangendum invidiam;
pns31 vdd fw-la fw-la fw-la fw-la fw-la fw-la;
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yea, by this meanes, hee deceived all the Easterne Churches, and they acquitted him when he said thus:
yea, by this means, he deceived all the Eastern Churches, and they acquitted him when he said thus:
uh, p-acp d n2, pns31 vvd d dt j n2, cc pns32 vvn pno31 c-crq pns31 vvd av:
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1755
If any man deny grace to be necessary to every good act wee doe, let him be an anathema. If any man deny grace to be necessary to every good act we do, let him be an anathema.
cs d n1 vvb n1 pc-acp vbi j p-acp d j n1 pns12 vdb, vvb pno31 vbi dt n1.
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1756
So Papists and Arminians, they all acknowledge grace, but not grace enough; Gratia non est gratia, nisi sit omni modo gratuita: As for example;
So Papists and Arminians, they all acknowledge grace, but not grace enough; Gratia non est Gratia, nisi sit omni modo gratuita: As for Exampl;
av njp2 cc njp2, pns32 d vvb n1, cc-acp xx n1 av-d; fw-la fw-fr fw-la fw-la, fw-la fw-la fw-la fw-la fw-la: a-acp p-acp n1;
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1757
First, they acknowledge grace to be onely as an universall help, which must be made effectuall by the particular will of man:
First, they acknowledge grace to be only as an universal help, which must be made effectual by the particular will of man:
ord, pns32 vvb n1 pc-acp vbi j c-acp dt j n1, r-crq vmb vbi vvn j p-acp dt j n1 pp-f n1:
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1758
so that grace is efficacious with them, not by any inward vertue of it selfe antecedaneous to,
so that grace is efficacious with them, not by any inward virtue of it self antecedaneous to,
av cst n1 vbz j p-acp pno32, xx p-acp d j n1 pp-f pn31 n1 j p-acp,
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1759
and independent upon the Will, but eventually only, because the Will doth yeeld; and therefore Bellarmine compareth it to Sol & homo generant hominem:
and independent upon the Will, but eventually only, Because the Will does yield; and Therefore Bellarmine compareth it to Sol & homo generant hominem:
cc j-jn p-acp dt n1, cc-acp av-j av-j, c-acp dt n1 vdz vvi; cc av np1 vvz pn31 p-acp fw-mi cc fw-la fw-la fw-la:
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1760
one as the universall cause, the other as the particular cause. Thus grace and free-will produce a good action;
one as the universal cause, the other as the particular cause. Thus grace and freewill produce a good actium;
crd p-acp dt j n1, dt j-jn c-acp dt j n1. av n1 cc n1 vvi dt j n1;
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1761
grace as the generall cause, and free-will as the particular:
grace as the general cause, and freewill as the particular:
vvb a-acp dt j n1, cc n1 p-acp dt j:
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1762
but how derogatory is this to grace? how can our actions be said to be the fruit of grace? For,
but how derogatory is this to grace? how can our actions be said to be the fruit of grace? For,
cc-acp q-crq n1 vbz d p-acp n1? q-crq vmb po12 n2 vbb vvn pc-acp vbi dt n1 pp-f n1? p-acp,
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1763
if I should aske, Who is the father of such a man? it would be very hard to say, The Sun in the firmament:
if I should ask, Who is the father of such a man? it would be very hard to say, The Sun in the firmament:
cs pns11 vmd vvi, r-crq vbz dt n1 pp-f d dt n1? pn31 vmd vbi av j pc-acp vvi, dt n1 p-acp dt n1:
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1764
so it would be as absurd to say, Grace regenerated and converted this man. Againe, they make grace a partiall cause onely;
so it would be as absurd to say, Grace regenerated and converted this man. Again, they make grace a partial cause only;
av pn31 vmd vbi a-acp j pc-acp vvi, n1 vvn cc vvn d n1. av, pns32 vvb n1 dt j n1 av-j;
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1765
so that it stirreth up our naturall strength to worke this or that good thing: and therefore we are synergists or co-workers with God in the worke of conversion;
so that it stirs up our natural strength to work this or that good thing: and Therefore we Are synergists or coworkers with God in the work of conversion;
av cst pn31 vvz a-acp po12 j n1 pc-acp vvi d cc d j n1: cc av pns12 vbr ng1 cc n2 p-acp np1 p-acp dt n1 pp-f n1;
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1766
but this supposeth us not dead in sinne. 9. Men may naturally performe the outward act of a commandement.
but this Supposeth us not dead in sin. 9. Men may naturally perform the outward act of a Commandment.
cc-acp d vvz pno12 xx j p-acp n1. crd n2 vmb av-j vvi dt j n1 pp-f dt n1.
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1767
Now though we be thus corrupt, yet for all that, men by nature may doe that outward act which is commanded by God, Now though we be thus corrupt, yet for all that, men by nature may do that outward act which is commanded by God,
av cs pns12 vbb av j, av p-acp d d, n2 p-acp n1 vmb vdi d j n1 r-crq vbz vvn p-acp np1,
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1768
or abstaine from the matter prohibited.
or abstain from the matter prohibited.
cc vvi p-acp dt n1 vvn.
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1769
Thus Alexander abstained from the Virgins he took captives, which is so much related in stories,
Thus Alexander abstained from the Virgins he took captives, which is so much related in stories,
av np1 vvn p-acp dt n2 pns31 vvd n2-jn, r-crq vbz av av-d vvn p-acp n2,
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1770
and many other famous instances of the Heathens, though some indeed think they had a speciall help and aide from God to doe that:
and many other famous instances of the heathens, though Some indeed think they had a special help and aid from God to do that:
cc d j-jn j n2 pp-f dt n2-jn, cs d av vvb pns32 vhd dt j n1 cc vvi p-acp np1 pc-acp vdi d:
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1771
but here the Apostle in the Text is cleare, They doe by nature the things of the law.
but Here the Apostle in the Text is clear, They do by nature the things of the law.
cc-acp av dt n1 p-acp dt n1 vbz j, pns32 vdb p-acp n1 dt n2 pp-f dt n1.
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1772
Some doe not like that distinction, They may doe the substance of the worke, but not the manner of a good worke, because they think the substance doth comprehend that indeed which makes a good work;
some do not like that distinction, They may do the substance of the work, but not the manner of a good work, Because they think the substance does comprehend that indeed which makes a good work;
d vdb xx av-j d n1, pns32 vmb vdi dt n1 pp-f dt n1, p-acp xx dt n1 pp-f dt j n1, c-acp pns32 vvb dt n1 vdz vvi cst av r-crq vvz dt j n1;
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1773
howsoever, they agree that the externall act may be done.
howsoever, they agree that the external act may be done.
c-acp, pns32 vvb cst dt j n1 vmb vbi vdn.
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1774
Thus Ahab hee externally humbled himselfe, and some think that Uriah, which Esay calls, The faithfull witnesse he took to him, to be the same with him that brought in the Altar of Damascus:
Thus Ahab he externally humbled himself, and Some think that Uriah, which Isaiah calls, The faithful witness he took to him, to be the same with him that brought in the Altar of Damascus:
av np1 pns31 av-j vvd px31, cc d vvb cst np1, r-crq np1 vvz, dt j n1 pns31 vvd p-acp pno31, pc-acp vbi dt d p-acp pno31 cst vvd p-acp dt n1 pp-f np1:
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1775
so that, though he was an idolater, and an ungodly man, yet he was reputed a faithfull man in his word.
so that, though he was an idolater, and an ungodly man, yet he was reputed a faithful man in his word.
av cst, cs pns31 vbds dt n1, cc dt j n1, av pns31 vbds vvn dt j n1 p-acp po31 n1.
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1776
And certainly this is something, to make many men inexcusable.
And Certainly this is something, to make many men inexcusable.
cc av-j d vbz pi, pc-acp vvi d n2 j.
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1777
They may forbear those acts of grosse impiety which they doe, supposing they have not customarily,
They may forbear those acts of gross impiety which they do, supposing they have not customarily,
pns32 vmb vvi d n2 pp-f j n1 r-crq pns32 vdb, vvg pns32 vhb xx av-j,
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1778
or by the just judgement of God throwne themselves into the power of such sins; not that this will help to save them, onely their punishment will be lesse.
or by the just judgement of God thrown themselves into the power of such Sins; not that this will help to save them, only their punishment will be less.
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1779
Thus Fabritius and Camillus (saith Austin) will be lesse punished then Verres or Catiline, not because these were holy,
Thus Fabritius and Camillus (Says Austin) will be less punished then Verres or Catiline, not Because these were holy,
av np1 cc npg1 (vvz np1) vmb vbi av-dc vvn cs np1 cc n1, xx p-acp d vbdr j,
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1780
but because they were lesse wicked, & minora vitia virtutes vocamus.
but Because they were less wicked, & Minor Vices Virtues vocamus.
cc-acp c-acp pns32 vbdr av-dc j, cc fw-la fw-la n2 fw-la.
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1781
I know it's a question, Whether a godly man can doe more good then he doth,
I know it's a question, Whither a godly man can do more good then he does,
pns11 vvb pn31|vbz dt n1, cs dt j n1 vmb vdi av-dc j cs pns31 vdz,
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1782
or lesse evill then he doth: but this may be handled in the controversall part;
or less evil then he does: but this may be handled in the controversal part;
cc av-dc j-jn cs pns31 vdz: cc-acp d vmb vbi vvn p-acp dt j n1;
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1783
we speak now of a wicked man, who can doe no good at all, unlesse in the externall act.
we speak now of a wicked man, who can do no good At all, unless in the external act.
pns12 vvb av pp-f dt j n1, r-crq vmb vdi dx j p-acp d, cs p-acp dt j n1.
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1784
Yet 10. All that they doe is a sin before God. This is an antidote to the former:
Yet 10. All that they do is a since before God. This is an antidote to the former:
av crd d cst pns32 vdb vbz dt n1 p-acp np1. d vbz dt n1 p-acp dt j:
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1785
Whatsoever they have done, though for the matter glorious, yet they were but glorious sins; for,
Whatsoever they have done, though for the matter glorious, yet they were but glorious Sins; for,
r-crq pns32 vhb vdn, cs p-acp dt n1 j, av pns32 vbdr p-acp j n2; p-acp,
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1786
1. They could not come from faith, or one reconciled with God:
1. They could not come from faith, or one reconciled with God:
crd pns32 vmd xx vvi p-acp n1, cc pi vvn p-acp np1:
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1787
and the person must be first accepted before the action, Heb. 11. Without faith it's impossible to please God.
and the person must be First accepted before the actium, Hebrew 11. Without faith it's impossible to please God.
cc dt n1 vmb vbi ord vvn p-acp dt n1, np1 crd p-acp n1 pn31|vbz j pc-acp vvi np1.
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1788
2. It could not come from a regenerate nature; and therefore the tree not being good, the fruit was also bad.
2. It could not come from a regenerate nature; and Therefore the tree not being good, the fruit was also bad.
crd pn31 vmd xx vvi p-acp dt j-vvn n1; cc av dt n1 xx vbg j, dt n1 vbds av j.
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1789
It's not in Divinity as in Morall Philosophy, where justa, & justè agendo fimus justi;
It's not in Divinity as in Moral Philosophy, where Justa, & justè Agendo fimus Justi;
pn31|vbz xx p-acp n1 c-acp p-acp j n1, c-crq fw-la, cc fw-fr fw-la fw-la fw-la;
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1790
but we have the esse or being first, and then the operari. It's a question worth the disputing, Whether the grace of God works the act of beleeving and other graces in us first,
but we have the esse or being First, and then the operari. It's a question worth the disputing, Whither the grace of God works the act of believing and other graces in us First,
p-acp pns12 vhb dt fw-la cc vbg ord, cc av dt fw-la. pn31|vbz dt n1 j dt vvg, cs dt n1 pp-f np1 vvz dt n1 pp-f vvg cc j-jn n2 p-acp pno12 ord,
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1791
and then by them we receive the habits. The Papists, and Arminians, and some others go that way;and then by them we receive the habits. The Papists, and Arminians, and Some Others go that Way;
cc av p-acp pno32 pns12 vvb dt n2. dt njp2, cc njp2, cc d n2-jn vvb cst n1;
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1792
but it is not consonant to Scripture, as may be shewed hereafter. 3. They could not be good, if you regard the end:
but it is not consonant to Scripture, as may be showed hereafter. 3. They could not be good, if you regard the end:
cc-acp pn31 vbz xx j p-acp n1, c-acp vmb vbi vvn av. crd pns32 vmd xx vbi j, cs pn22 vvb dt n1:
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1793
They could do nothing for the glory of God. This made Theophylact say, Wee could not instance in one good Heathen;
They could do nothing for the glory of God. This made Theophylact say, we could not instance in one good Heathen;
pns32 vmd vdi pix p-acp dt n1 pp-f np1. np1 vvd vvd vvi, pns12 vmd xx n1 p-acp crd j j-jn;
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1794
for, that which they did was for their vain-glory, & carnalis cupidit as non aliâ sanatur, one divell did but cast out another:
for, that which they did was for their vainglory, & Carnalis cupidit as non aliâ sanatur, one Devil did but cast out Another:
p-acp, cst r-crq pns32 vdd vbds p-acp po32 n1, cc fw-la fw-la p-acp fw-la fw-la fw-la, crd n1 vdd p-acp vvi av j-jn:
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1795
and if they did intend some particular good end, as to relieve the miserable, to help the commonwealth, this was not enough;
and if they did intend Some particular good end, as to relieve the miserable, to help the commonwealth, this was not enough;
cc cs pns32 vdd vvi d j j n1, c-acp pc-acp vvi dt j, pc-acp vvi dt n1, d vbds xx av-d;
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1796
for the ultimate and chiefe end ought to be intended by them.
for the ultimate and chief end ought to be intended by them.
p-acp dt j cc j-jn n1 vmd pc-acp vbi vvn p-acp pno32.
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1797
Lastly, There is no promise of God made to any thing a man doth, that hath not faith. Ahab indeed, Lastly, There is no promise of God made to any thing a man does, that hath not faith. Ahab indeed,
ord, pc-acp vbz dx n1 pp-f np1 vvd p-acp d n1 dt n1 vdz, cst vhz xx n1. np1 av,
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1798
and Nebuchadnezzar had temporall rewards, but in what sense, I shall shew in answering the Objections. Use.
and Nebuchadnezzar had temporal rewards, but in what sense, I shall show in answering the Objections. Use.
cc np1 vhd j n2, cc-acp p-acp q-crq n1, pns11 vmb vvi p-acp vvg dt n2. n1.
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1799
To bewaile the wofull condition of man by nature. To bewail the woeful condition of man by nature.
pc-acp vvi dt j n1 pp-f n1 p-acp n1.
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1800
How is every bird in the aire, and beast in the field in a better naturall condition then they are? This is worse then to be blind, to be lame;
How is every bird in the air, and beast in the field in a better natural condition then they Are? This is Worse then to be blind, to be lame;
q-crq vbz d n1 p-acp dt n1, cc n1 p-acp dt n1 p-acp dt jc j n1 cs pns32 vbr? d vbz jc cs pc-acp vbi j, pc-acp vbi j;
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for our soules are all blind, lame, deafe, yea and dead in sin.
for our Souls Are all blind, lame, deaf, yea and dead in since.
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What a sad thing is it, to be all the day and yeare long damning our soules? If we eat or drink, we sin;
What a sad thing is it, to be all the day and year long damning our Souls? If we eat or drink, we sin;
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if we buy or sell, we sin.
if we buy or fell, we sin.
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And consider, that sin is the greatest evill, and that onely which God loaths and abhorres.
And Consider, that since is the greatest evil, and that only which God Loathes and abhors.
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Let all thou dost therefore terrifie thee, and make thee to tremble;
Let all thou dost Therefore terrify thee, and make thee to tremble;
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let this make thee cry for grace, as the poore, blind, and lame did, that they might be healed:
let this make thee cry for grace, as the poor, blind, and lame did, that they might be healed:
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And, because you doe not feele this, or are unwilling to be heard, therefore you are the more miserable:
And, Because you do not feel this, or Are unwilling to be herd, Therefore you Are the more miserable:
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Nolunt phrenetici ligari, & lethargici excitari. Nolunt phrenetici ligari, & lethargici excitari.
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LECTURE X. ROM. 2. 14. For if the Gentiles doe by nature the things of the law, &c. WE have already positively and plainly (so farre as we conceived necessary) declared and proved the truth about the power and ability of a man by Nature to doe that which is good:
LECTURE X. ROM. 2. 14. For if the Gentiles do by nature the things of the law, etc. WE have already positively and plainly (so Far as we conceived necessary) declared and proved the truth about the power and ability of a man by Nature to do that which is good:
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now it remaineth we should antidote against those objections that doe militate against this truth, and that indeed with much shew of reason;
now it remains we should antidote against those objections that do militate against this truth, and that indeed with much show of reason;
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for never have men been more witty, then when they have undertaken to be the patrons of Nature.
for never have men been more witty, then when they have undertaken to be the Patrons of Nature.
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But Austin well called it vitreum acumen: the more it glitters, the easier it's broken. The Heathens are very obstinate in propugning mans power.
But Austin well called it vitreum acumen: the more it glitters, the Easier it's broken. The heathens Are very obstinate in propugning men power.
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Ignavis opus est auxilio divino, saith Seneca the Tragedian;Ignavis opus est Auxilio divino, Says Senecca the Tragedian;
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and so the other Seneca, Deorum quidem munus esse quod vivimus, nostrum verò quòd bene sanct• { que } vivimus:
and so the other Senecca, Gods quidem munus esse quod vivimus, nostrum verò quòd bene sanct• { que } vivimus:
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and that of Tully is very arrogant, lib. 3. de nat. deorum, Quia sibi quis { que } virtutem acquirit, neminem è sapientibus unquam de ea gratias Deo egisse: and (saith he) We are praised for our vertue;
and that of Tully is very arrogant, lib. 3. de nat. Gods, Quia sibi quis { que } virtutem acquirit, neminem è sapientibus unquam de ea gratias God egisse: and (Says he) We Are praised for our virtue;
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which could not be, if it were the gift of God, and not of our selves. which could not be, if it were the gift of God, and not of our selves.
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But how different are the holy men in the Scripture, from these wise men of the world, who,
But how different Are the holy men in the Scripture, from these wise men of the world, who,
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when they have been enabled by God to doe any good thing, have not taken the glory of it to themselves? And,
when they have been enabled by God to do any good thing, have not taken the glory of it to themselves? And,
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as Joab did about Rabbah, when he had taken it, sent to David to come and take all the glory;
as Joab did about Rabbah, when he had taken it, sent to David to come and take all the glory;
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so doe they say, Not I, but the grace of God which worketh in mee:
so do they say, Not I, but the grace of God which works in me:
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for so 1 Cor. 15. NONLATINALPHABET is to be understood, which was present with mee, not which did work with mee.
for so 1 Cor. 15. is to be understood, which was present with me, not which did work with me.
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First therefore they say, If so be we are not able to doe any thing towards our salvation, this is to turne men into stockes,
First Therefore they say, If so be we Are not able to do any thing towards our salvation, this is to turn men into stocks,
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and stones, or beasts, & so no difference between them and us. and stones, or beasts, & so no difference between them and us.
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But we say, Although those similitudes the Scripture holds forth doe prove our inability for that which is good,
But we say, Although those Similitudes the Scripture holds forth do prove our inability for that which is good,
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yet they must not be made alike in all things. It's true, to convert men, is to make children unto Abraham out of stones;
yet they must not be made alike in all things. It's true, to convert men, is to make children unto Abraham out of stones;
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yet we must not think that is therefore an universall likenesse between men and stones: For first, consider this vast dissimilitude;
yet we must not think that is Therefore an universal likeness between men and stones: For First, Consider this vast dissimilitude;
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In stones and beasts there is no passive capacity of grace, but in man there is.
In stones and beasts there is no passive capacity of grace, but in man there is.
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We say, there is a power for grace in a mans nature; and the Papists say, there is a power:
We say, there is a power for grace in a men nature; and the Papists say, there is a power:
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onely they say it's an active power, though remote, we say, only a passive.
only they say it's an active power, though remote, we say, only a passive.
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There is a power to be converted to God, which is not in stones or beasts:
There is a power to be converted to God, which is not in stones or beasts:
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they say, there is a power to convert or turn to God; here is a great difference.
they say, there is a power to convert or turn to God; Here is a great difference.
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Besides, we may consider these degrees in the creatures: 1. There is an inclination to such an act,
Beside, we may Consider these Degrees in the creatures: 1. There is an inclination to such an act,
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as in the fire to burne. 2. A spontaneous inclination to some acts accompanied with sense,
as in the fire to burn. 2. A spontaneous inclination to Some acts accompanied with sense,
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and sensible apprehensions, as in beasts. 3. A willing inclination accompanied with reason or judgement, and this is in man:
and sensible apprehensions, as in beasts. 3. A willing inclination accompanied with reason or judgement, and this is in man:
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Now, because man is thus affected, therefore God in converting, though he doth it by a potent work,
Now, Because man is thus affected, Therefore God in converting, though he does it by a potent work,
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yet by arguments, which we never use to horses, or brute beasts:
yet by Arguments, which we never use to Horses, or brutus beasts:
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and although man hath lost that rectitude in his will and mind, yet he hath not lost the faculties themselves;
and although man hath lost that rectitude in his will and mind, yet he hath not lost the faculties themselves;
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therefore though he be theologically dead, yet he is ethically alive, being to be wrought upon by arguments.
Therefore though he be theologically dead, yet he is ethically alive, being to be wrought upon by Arguments.
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Hence is that saying, To will is of nature, To will well of grace, To will ill of corrupt nature.
Hence is that saying, To will is of nature, To will well of grace, To will ill of corrupt nature.
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Hence we may grant those objections, that if a man had not this free-will (if you do not extend it to good things) there could be no conversion or obedience;
Hence we may grant those objections, that if a man had not this freewill (if you do not extend it to good things) there could be no conversion or Obedience;
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for grace doth not destroy, but perfect nature. 2. This putteth men upon speaking and preaching contradictions:
for grace does not destroy, but perfect nature. 2. This putteth men upon speaking and preaching contradictions:
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For so some have said, that the Calvinists, though they be Calvinists in their Doctrines, yet they are Arminians in their Uses. For so Some have said, that the Calvinists, though they be Calvinists in their Doctrines, yet they Are Arminians in their Uses.
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And they say, How incongruous is it, to tell us we can doe nothing of our selves,
And they say, How incongruous is it, to tell us we can do nothing of our selves,
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and then to make this use, Therefore let us seek out for the grace of Christ? But to answer, 1. This contradiction may be cast as well upon Christ and Paul: Take Christ for an instance, John 6. in that Sermon, he bade the Jewes labour for that meat that perisheth not, and yet at the same time said, None can come unto mee, except my Father draw him.
and then to make this use, Therefore let us seek out for the grace of christ? But to answer, 1. This contradiction may be cast as well upon christ and Paul: Take christ for an instance, John 6. in that Sermon, he bade the Jews labour for that meat that Perishes not, and yet At the same time said, None can come unto me, except my Father draw him.
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Might not the Arminian say, How can these two things stand together? So John 15. our Saviour telleth them, Without him they can doe nothing and yet at the same time he exhorteth them, to abide in him, and keep his commandements:
Might not the Arminian say, How can these two things stand together? So John 15. our Saviour Telleth them, Without him they can do nothing and yet At the same time he exhorteth them, to abide in him, and keep his Commandments:
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So Paul; take two instances from him, Rom. cap. 9. & cap. 11. The Apostle there sheweth, God will have mercy on whom he will have mercy, and that it is not of him that runneth or willeth, but of God that calleth;
So Paul; take two instances from him, Rom. cap. 9. & cap. 11. The Apostle there shows, God will have mercy on whom he will have mercy, and that it is not of him that Runneth or wills, but of God that calls;
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yet he bids them that stand take heed lest they fall: and, Be not high-minded, but feare.
yet he bids them that stand take heed lest they fallen: and, Be not High-minded, but Fear.
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So Phil. 2. 12, 13. Work out your salvation with feare and trembling; for it's God that worketh in you both to will and to doe.
So Philip 2. 12, 13. Work out your salvation with Fear and trembling; for it's God that works in you both to will and to do.
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This reason, in their sense, would quite overthrow the former.
This reason, in their sense, would quite overthrow the former.
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Nay (say they) it being attributed thus to God, and to man, it seemeth both doe it.
Nay (say they) it being attributed thus to God, and to man, it seems both doe it.
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How this may be answered, we shall see anon.
How this may be answered, we shall see anon.
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But to make us speak contradictions, because we presse a duty, and yet acknowledge Gods grace or gift to doe it, is to make a perpetuall discord between precepts and promises:
But to make us speak contradictions, Because we press a duty, and yet acknowledge God's grace or gift to do it, is to make a perpetual discord between Precepts and promises:
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For the same things which God commands us to doe, doth he not also promise to doe for us,
For the same things which God commands us to do, does he not also promise to do for us,
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as, to circumcise our hearts, and, to walk in his commandements? How much better is that of Austins, O man, in Gods precepts acknowledge what thou oughtest to doe, in his promises acknowledge that thou canst not doe it? But 2. we may returne upon them, that their Sermons and Prayers are contradictions;
as, to circumcise our hearts, and, to walk in his Commandments? How much better is that of Austins, Oh man, in God's Precepts acknowledge what thou Ought to do, in his promises acknowledge that thou Canst not do it? But 2. we may return upon them, that their Sermons and Prayers Are contradictions;
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they say, they can doe it, and then they pray God they may doe it: They say, the Will may receive the grace of God, and may obey God calling;
they say, they can do it, and then they pray God they may do it: They say, the Will may receive the grace of God, and may obey God calling;
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and then they pray, God would make them obey his calling; as much as to say, O Lord, make me to obey if I will.
and then they pray, God would make them obey his calling; as much as to say, Oh Lord, make me to obey if I will.
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3. This evacuateth the whole nature of Gods precepts and commands:
3. This evacuateth the Whole nature of God's Precepts and commands:
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For, say they, Is not this to make God mock us, as if wee should bid the blind man see; For, say they, Is not this to make God mock us, as if we should bid the blind man see;
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or tell a dwarfe, if he would touch the heavens with his finger, he should have so much mony? Now, to this many things are to be said:or tell a dwarf, if he would touch the heavens with his finger, he should have so much money? Now, to this many things Are to be said:
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as, first, If these things were absolutely and simply impossible, that which they say would be true;
as, First, If these things were absolutely and simply impossible, that which they say would be true;
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but a thing may be said to be impossible three waies: 1. Simply and universally, even to the power of God:
but a thing may be said to be impossible three ways: 1. Simply and universally, even to the power of God:
cc-acp dt n1 vmb vbi vvn pc-acp vbi j crd n2: crd av-j cc av-j, av p-acp dt n1 pp-f np1:
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1862
and so all those things are, that imply a contradiction;
and so all those things Are, that imply a contradiction;
cc av d d n2 vbr, cst vvb dt n1;
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1863
and this impossibility ariseth from the nature of the thing, not from any defect in God:
and this impossibility arises from the nature of the thing, not from any defect in God:
cc d n1 vvz p-acp dt n1 pp-f dt n1, xx p-acp d n1 p-acp np1:
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1864
Yea, we may say with one, Potentissimè-hoc Deus non potest. 2. There may be a thing impossible in its kind;
Yea, we may say with one, Potentissimè-hoc Deus non potest. 2. There may be a thing impossible in its kind;
uh, pns12 vmb vvi p-acp crd, j fw-la fw-la fw-la. crd a-acp vmb vbi dt n1 j p-acp po31 n1;
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1865
as for Adam to reach the heavens, for a man to work above naturall causes.
as for Adam to reach the heavens, for a man to work above natural Causes.
a-acp p-acp np1 pc-acp vvi dt n2, p-acp dt n1 pc-acp vvi p-acp j n2.
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1866
3. That which is possible in it selfe to such a subject, but becomes impossible accidentally through a mans fault.
3. That which is possible in it self to such a Subject, but becomes impossible accidentally through a men fault.
crd cst r-crq vbz j p-acp pn31 n1 p-acp d dt n-jn, cc-acp vvz j av-j p-acp dt ng1 n1.
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1867
Now for a man to be commanded that, which through his owne fault he becometh unable to doe, is no illusion or cruelty.
Now for a man to be commanded that, which through his own fault he Becometh unable to do, is no illusion or cruelty.
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1868
If a creditor require his debt of a bankrupt, who hath prodigally spent all, and made himselfe unable to pay, what unrighteousnesse is this? Therefore they are but odious instances, of touching the skies, of bidding blind men to see;
If a creditor require his debt of a bankrupt, who hath prodigally spent all, and made himself unable to pay, what unrighteousness is this? Therefore they Are but odious instances, of touching the skies, of bidding blind men to see;
cs dt n1 vvb po31 n1 pp-f dt j-jn, r-crq vhz av-jn vvn d, cc vvd px31 j pc-acp vvi, r-crq n1 vbz d? av pns32 vbr p-acp j n2, pp-f vvg dt n2, pp-f vvg j n2 pc-acp vvi;
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1869
for this Rule observe, Whatsoever is so impossible, that it is extra officium debitum, and potentiam unquam datam, that indeed were absurd to presse upon men.
for this Rule observe, Whatsoever is so impossible, that it is extra officium Debitum, and potentiam unquam datam, that indeed were absurd to press upon men.
p-acp d n1 vvi, r-crq vbz av j, cst pn31 vbz fw-la fw-la fw-la, cc fw-la fw-la fw-la, cst av vbdr j pc-acp vvi p-acp n2.
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1870
Again consider, that the commands of God doe imply if any power, then more then they will acknowledge;
Again Consider, that the commands of God do imply if any power, then more then they will acknowledge;
av vvb, cst dt n2 pp-f np1 vdb vvi cs d n1, av dc cs pns32 vmb vvi;
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1871
for they suppose a man can doe all of himselfe without the grace of God,
for they suppose a man can do all of himself without the grace of God,
c-acp pns32 vvb dt n1 vmb vdi d pp-f px31 p-acp dt n1 pp-f np1,
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1872
and therefore indeed the old Pelagian, and the new Socinian speak more consonantly then these, that divide it between grace, and the power of man.
and Therefore indeed the old Pelagian, and the new Socinian speak more consonantly then these, that divide it between grace, and the power of man.
cc av av dt j jp, cc dt j np1 vvi av-dc av-j cs d, cst vvb pn31 p-acp n1, cc dt n1 pp-f n1.
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1873
Lastly, The commands of God are for many other ends, as to convince, and humble, though they be not a measure or rule of our power.
Lastly, The commands of God Are for many other ends, as to convince, and humble, though they be not a measure or Rule of our power.
ord, dt n2 pp-f np1 vbr p-acp d j-jn n2, c-acp pc-acp vvi, cc j, cs pns32 vbb xx dt n1 cc n1 pp-f po12 n1.
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1874
That place, Deut. 30. 11. is much urged by the adversary, where Moses seemeth to declare the easinesse of that command:
That place, Deuteronomy 30. 11. is much urged by the adversary, where Moses seems to declare the easiness of that command:
cst n1, np1 crd crd vbz d vvn p-acp dt n1, c-crq np1 vvz pc-acp vvi dt n1 pp-f d n1:
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1875
and certainly it hath a very great shew;
and Certainly it hath a very great show;
cc av-j pn31 vhz dt j j n1;
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1876
for, as for that answer, That Moses speaketh of the easinesse of knowing, and not fulfilling, Calvin doth not stand upon it;
for, as for that answer, That Moses speaks of the easiness of knowing, and not fulfilling, calvin does not stand upon it;
p-acp, c-acp p-acp d n1, cst np1 vvz pp-f dt n1 pp-f vvg, cc xx vvg, np1 vdz xx vvi p-acp pn31;
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1877
and indeed of our selves we are not able to know the Law of God.
and indeed of our selves we Are not able to know the Law of God.
cc av pp-f po12 n2 pns12 vbr xx j pc-acp vvi dt n1 pp-f np1.
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1878
The answer then to this may be taken out of Rom. 10. 11. That howsoever Moses speaks of the Law,
The answer then to this may be taken out of Rom. 10. 11. That howsoever Moses speaks of the Law,
dt n1 av p-acp d vmb vbi vvn av pp-f np1 crd crd cst c-acp np1 vvz pp-f dt n1,
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1879
yet Paul interprets it of the Gospel.
yet Paul interprets it of the Gospel.
av np1 vvz pn31 pp-f dt n1.
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1880
What then? Doth Paul pervert the scope of Moses? Some doe almost say so;
What then? Does Paul pervert the scope of Moses? some do almost say so;
q-crq av? vdz np1 vvb dt n1 pp-f np1? d vdb av vvi av;
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1881
but the truth is, the Law (as is to be shewed against the generall mistake) if it was not in it selfe a covenant of grace,
but the truth is, the Law (as is to be showed against the general mistake) if it was not in it self a Covenant of grace,
cc-acp dt n1 vbz, dt n1 (c-acp vbz pc-acp vbi vvn p-acp dt n1 vvb) cs pn31 vbds xx p-acp pn31 n1 dt n1 pp-f n1,
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1882
yet it was given Evangelically, and to Evangelicall purposes, which made the Apostle alledge that place:
yet it was given Evangelically, and to Evangelical Purposes, which made the Apostle allege that place:
av pn31 vbds vvn av-j, cc p-acp np1 n2, r-crq vvd dt n1 vvb d n1:
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1883
and therefore the Antinomian doth wholly mistake, in setting up the Law as some horrid Gorgon, or Medusa 's head, as is to be shewed.
and Therefore the Antinomian does wholly mistake, in setting up the Law as Some horrid Gorgon, or Medusa is head, as is to be showed.
cc av dt np1 vdz av-jn vvi, p-acp vvg a-acp dt n1 c-acp d j np1, cc np1 vbz n1, c-acp vbz pc-acp vbi vvn.
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1884
4. How can God upbraid or reprove men for their transgressions, if they could doe no other waies? This also seemeth very strange,
4. How can God upbraid or reprove men for their transgressions, if they could do no other ways? This also seems very strange,
crd q-crq vmb np1 vvi cc vvi n2 p-acp po32 n2, cs pns32 vmd vdi dx j-jn n2? d av vvz av j,
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1885
if men can doe no otherwise.
if men can do no otherwise.
cs n2 vmb vdi dx av.
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1886
Is not this as ridiculous to threaten them, as that of Xerxes, who menaced the sea? I answer, No,
Is not this as ridiculous to threaten them, as that of Xerxes, who menaced the sea? I answer, No,
vbz xx d c-acp j pc-acp vvi pno32, c-acp d pp-f np1, r-crq vvd dt n1? pns11 vvb, uh-dx,
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1887
because still whatsoever man offends in, it's properly his fault, and truly his sin; for whatsoever he sinneth in, he doth it voluntarily, and with much delight;
Because still whatsoever man offends in, it's properly his fault, and truly his since; for whatsoever he Sinneth in, he does it voluntarily, and with much delight;
c-acp av r-crq n1 vvz p-acp, pn31|vbz av-j po31 n1, cc av-j po31 n1; p-acp r-crq pns31 vvz p-acp, pns31 vdz pn31 av-jn, cc p-acp d n1;
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1888
and is therefore the freer in sin, by how much the more he delights in it.
and is Therefore the freer in since, by how much the more he delights in it.
cc vbz av dt jc p-acp n1, p-acp c-crq av-d dt av-dc pns31 vvz p-acp pn31.
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1889
And this Austin would diligently inculcate, that so no man might think to cast his faults upon God.
And this Austin would diligently inculcate, that so no man might think to cast his Faults upon God.
cc d np1 vmd av-j vvb, cst av dx n1 vmd vvi pc-acp vvi po31 n2 p-acp np1.
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1890
There is no man forced to sin, but hee doth it with all his inclination and delight.
There is no man forced to since, but he does it with all his inclination and delight.
pc-acp vbz dx n1 vvn p-acp n1, cc-acp pns31 vdz pn31 p-acp d po31 n1 cc n1.
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1891
How farre voluntarinesse is requisite to the nature of a sin, at least actuall, though not to originall, is not now to be determined;
How Far voluntariness is requisite to the nature of a since, At least actual, though not to original, is not now to be determined;
c-crq av-j n1 vbz j p-acp dt n1 pp-f dt n1, p-acp ds j, cs xx p-acp n-jn, vbz xx av pc-acp vbi vvn;
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1892
for we all acknowledge, that this necessity of sinning in every man, doth not hinder the delight and willingnesse he hath in it at the same time.
for we all acknowledge, that this necessity of sinning in every man, does not hinder the delight and willingness he hath in it At the same time.
c-acp pns12 d vvb, cst d n1 pp-f vvg p-acp d n1, vdz xx vvi dt n1 cc n1 pns31 vhz p-acp pn31 p-acp dt d n1.
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1893
Nor should this be thought so absurd, for even Aristotle saith, that though men at first may choose,
Nor should this be Thought so absurd, for even Aristotle Says, that though men At First may choose,
ccx vmd d vbi vvn av j, c-acp av np1 vvz, cst cs n2 p-acp ord vmb vvi,
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1894
whether they will be wicked or no, yet if once habituated, they cannot but be evill: whither they will be wicked or no, yet if once habituated, they cannot but be evil:
cs pns32 vmb vbi j cc uh-dx, av cs a-acp vvn, pns32 vmbx p-acp vbi j-jn:
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1895
and yet for all that, this doth not excuse, but aggravate.
and yet for all that, this does not excuse, but aggravate.
cc av p-acp d d, d vdz xx vvi, cc-acp vvb.
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1896
If an Ethiopian can change his skin, saith the Prophet, then may you doe good, who have accustomed your selves to doe evill. If an Ethiopian can change his skin, Says the Prophet, then may you do good, who have accustomed your selves to do evil.
cs dt jp vmb vvi po31 n1, vvz dt n1, av vmb pn22 vdb j, r-crq vhb vvn po22 n2 pc-acp vdi j-jn.
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1897
The Oake, while it was a little plant, might be pulled up; but when it's growne into its full breadth and height, none can move it.
The Oak, while it was a little plant, might be pulled up; but when it's grown into its full breadth and height, none can move it.
dt n1, cs pn31 vbds dt j n1, vmd vbi vvn a-acp; cc-acp c-crq pn31|vbz vvn p-acp po31 j n1 cc n1, pix vmb vvi pn31.
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1898
Now if it be thus of an habit, how much more of originall sin, which is the depravation of the nature? And howsoever Austin was shye of calling it naturale malum, for fear of the Manichees;
Now if it be thus of an habit, how much more of original since, which is the depravation of the nature? And howsoever Austin was shy of calling it natural malum, for Fear of the manichees;
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1899
yet sometimes he would doe it.
yet sometime he would do it.
av av pns31 vmd vdb pn31.
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1900
Well therefore doth the Scripture use those sharp reprofes and upbraidings, because there is no man a sinner or a damner of himselfe,
Well Therefore does the Scripture use those sharp reproofs and upbraidings, Because there is no man a sinner or a damner of himself,
uh-av av vdz dt n1 vvb d j n2 cc n2-vvg, c-acp pc-acp vbz dx n1 dt n1 cc dt n1 pp-f px31,
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1901
but it is by his owne fault:
but it is by his own fault:
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1902
and withall, these serve to be a goad and a sharp thorne in the sinners side, whereby he is made restlesse in his sin.
and withal, these serve to be a goad and a sharp thorn in the Sinners side, whereby he is made restless in his since.
cc av, d vvb pc-acp vbi dt n1 cc dt j n1 p-acp dt ng1 n1, c-crq pns31 vbz vvn j p-acp po31 n1.
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1903
5. To what purpose are exhortations and admonitions? Though the other answers might serve for this,
5. To what purpose Are exhortations and admonitions? Though the other answers might serve for this,
crd p-acp r-crq n1 vbr n2 cc n2? cs dt j-jn n2 vmd vvi p-acp d,
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1904
yet something may be specially answered here, which is, that though God work all our good in us,
yet something may be specially answered Here, which is, that though God work all our good in us,
av pi vmb vbi av-j vvn av, r-crq vbz, cst cs np1 vvb d po12 j p-acp pno12,
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1905
and for us, yet it is not upon us as stockes or stones; but he dealeth sutably to our natures, with arguments and reasons:
and for us, yet it is not upon us as stocks or stones; but he deals suitably to our nature's, with Arguments and Reasons:
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1906
And if you say, To what purpose? Is it any more then if the Sun should shine,
And if you say, To what purpose? Is it any more then if the Sun should shine,
cc cs pn22 vvb, p-acp r-crq n1? vbz pn31 d n1 av cs dt n1 vmd vvi,
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1907
or a candle be held out to a blind man? Yes, because these exhortations and the word of God read or preached, are that instrument, by which God will work these things.
or a candle be held out to a blind man? Yes, Because these exhortations and the word of God read or preached, Are that Instrument, by which God will work these things.
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1908
Therefore you are not to look upon preaching, as a meere exhortation, but as a sanctified medium or instrument, by which God worketh that he exhorteth unto.
Therefore you Are not to look upon preaching, as a mere exhortation, but as a sanctified medium or Instrument, by which God works that he exhorteth unto.
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1909
Sometimes indeed we reade, that God hath sent his Prophets to exhort those, whom yet he knew would not hearken:
Sometime indeed we read, that God hath sent his prophets to exhort those, whom yet he knew would not harken:
av av pns12 vvb, cst np1 vhz vvn po31 n2 pc-acp vvi d, ro-crq av pns31 vvd vmd xx vvi:
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1910
Thus he sent Moses to bid Pharaoh let the people of Israel go, and thus the Prophets did preach,
Thus he sent Moses to bid Pharaoh let the people of Israel go, and thus the prophets did preach,
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1911
when they could not beleeve, because of the deafnesse and blindnesse upon them.
when they could not believe, Because of the deafness and blindness upon them.
c-crq pns32 vmd xx vvi, c-acp pp-f dt n1 cc n1 p-acp pno32.
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1912
But unto the godly these are operative meanes, and practicall, even as when God said, Let there be light, and there was light;
But unto the godly these Are operative means, and practical, even as when God said, Let there be Light, and there was Light;
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1913
or, when Christ said, Lazarus, come forth of the grave.
or, when christ said, Lazarus, come forth of the grave.
cc, c-crq np1 vvd, np1, vvb av pp-f dt n1.
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1914
And this by the way should keep you from despising the most plaine ministery or preaching that is;
And this by the Way should keep you from despising the most plain Ministry or preaching that is;
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1915
for, a Sermon doth not work upon your hearts, as it is thus elegant, thus admirable,
for, a Sermon does not work upon your hearts, as it is thus elegant, thus admirable,
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1916
but as it is an instrument of God, appointed to such an end:
but as it is an Instrument of God, appointed to such an end:
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1917
Even as Austin said, The conduits of water, though one might be in the shape of an Angell, another of a beast,
Even as Austin said, The conduits of water, though one might be in the shape of an Angel, Another of a beast,
av c-acp np1 vvd, dt n2 pp-f n1, cs pi vmd vbi p-acp dt n1 pp-f dt n1, j-jn pp-f dt n1,
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1918
yet the water doth refresh as it is water, not as it comes from such a conduit;
yet the water does refresh as it is water, not as it comes from such a conduit;
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1919
or the seed that is throwne into the ground fructifieth, even that which comes from a plaine hand,
or the seed that is thrown into the ground fructifieth, even that which comes from a plain hand,
cc dt n1 cst vbz vvn p-acp dt n1 vvz, av cst r-crq vvz p-acp dt j n1,
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1920
as well as that which may have golden rings or jewels upon it: as well as that which may have golden rings or Jewels upon it:
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1921
not but that the Minister is to improve his gifts, Qui dedit Petrum piscatorem, dedit Cyprianum rhetorem, but only to shew whence the power of God is.
not but that the Minister is to improve his Gifts, Qui dedit Peter Piscatorem, dedit Cyprianum rhetorem, but only to show whence the power of God is.
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1922
Bonorum ingoniorum insignis est indoles, in verbis verum amare, non verba. Quid obest clavis lignea, quando nihil aliud quaerimus, nisi patere clausum? Bonorum ingoniorum insignis est indoles, in verbis verum amare, non verba. Quid obest clavis lignea, quando nihil Aliud Seeking, nisi Patere Clausum?
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1923
6. The Scripture makes conversion and repentance to be our acts, as well as the effects of Gods grace.
6. The Scripture makes conversion and Repentance to be our acts, as well as the effects of God's grace.
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1924
And this cannot be denied but that we are the subject, who being acti, agimus ▪ enabled by grace, doe work;
And this cannot be denied but that we Are the Subject, who being acti, agimus ▪ enabled by grace, do work;
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1925
for, grace cannot be but in an intelligent subject:
for, grace cannot be but in an intelligent Subject:
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1926
As before the Manna fell upon the ground, there fell a dew, which (say Interpreters) was preparatory to constringe and bind the earth, that it might receive the Manna;
As before the Manna fell upon the ground, there fell a due, which (say Interpreters) was preparatory to constringe and bind the earth, that it might receive the Manna;
c-acp p-acp dt n1 vvd p-acp dt n1, a-acp vvd dt n1, r-crq (vvi n2) vbds n1 p-acp n1 cc vvi dt n1, cst pn31 vmd vvi dt n1;
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so doth reason and liberty qualifie the subject, that it is passively capable of grace: but when enabled by grace, it is made active also.
so does reason and liberty qualify the Subject, that it is passively capable of grace: but when enabled by grace, it is made active also.
av vdz n1 cc n1 vvi dt n-jn, cst pn31 vbz av-j j pp-f n1: cc-acp c-crq vvd p-acp n1, pn31 vbz vvn j av.
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These be places indeed have stuck much upon some, which hath made them demand, Why,
These be places indeed have stuck much upon Some, which hath made them demand, Why,
np1 vbb n2 av vhb vvn av-d p-acp d, r-crq vhz vvn pno32 vvi, uh-crq,
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if those promises of God converting us doe prove conversion to be his act, should not other places also, which bid us turne unto the Lord, prove that it is our act? The answer is easie:
if those promises of God converting us do prove conversion to be his act, should not other places also, which bid us turn unto the Lord, prove that it is our act? The answer is easy:
cs d n2 pp-f np1 vvg pno12 vdb vvi n1 pc-acp vbi po31 n1, vmd xx n-jn vvz av, r-crq vvb pno12 vvi p-acp dt n1, vvb cst pn31 vbz po12 n1? dt n1 vbz j:
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none deny, but that to beleeve, and to turne unto God, are our acts; we cannot beleeve without the mind and will.
none deny, but that to believe, and to turn unto God, Are our acts; we cannot believe without the mind and will.
pi n1, cc-acp cst pc-acp vvi, cc pc-acp vvi p-acp np1, vbr po12 n2; pns12 vmbx vvi p-acp dt n1 cc n1.
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That of Austin is strong and good, If, because it's said, Not of him that willeth and runneth,
That of Austin is strong and good, If, Because it's said, Not of him that wills and Runneth,
d pp-f np1 vbz j cc j, cs, c-acp pn31|vbz vvn, xx pp-f pno31 cst vvz cc vvz,
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but of him that sheweth mercy, man is made a partiall cause with God, then we may as well say, Not in him that sheweth mercy,
but of him that shows mercy, man is made a partial cause with God, then we may as well say, Not in him that shows mercy,
cc-acp pp-f pno31 cst vvz n1, n1 vbz vvn dt j n1 p-acp np1, cs pns12 vmb a-acp av vvi, xx p-acp pno31 cst vvz n1,
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but in him that runneth and willeth. but in him that Runneth and wills.
cc-acp p-acp pno31 cst vvz cc vvz.
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But the Question is, Whether we can doe this of our selves, with grace? Or, Whether grace onely enable us to doe it? That distinction of Bernards is very cleere:
But the Question is, Whither we can do this of our selves, with grace? Or, Whither grace only enable us to do it? That distinction of Bernards is very clear:
p-acp dt n1 vbz, cs pns12 vmb vdi d pp-f po12 n2, p-acp n1? cc, cs n1 av-j vvi pno12 pc-acp vdi pn31? cst n1 pp-f npg1 vbz av j:
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The heart of a man is the subjectum in quo, but not à quo; the subject in which, not from which this grace proceedeth:
The heart of a man is the Subjectum in quo, but not à quo; the Subject in which, not from which this grace Proceedeth:
dt n1 pp-f dt n1 vbz dt fw-la p-acp fw-la, p-acp xx fw-fr fw-la; dt j-jn p-acp r-crq, xx p-acp r-crq d n1 vvz:
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Therefore you are not to conceive, when grace doth enable the mind and will to turne unto God,
Therefore you Are not to conceive, when grace does enable the mind and will to turn unto God,
av pn22 vbr xx pc-acp vvi, c-crq n1 vdz vvi dt n1 cc n1 pc-acp vvi p-acp np1,
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as if those motions of grace had such an impression upon the heart, as when the seale imprints a stamp upon the wax,
as if those motions of grace had such an impression upon the heart, as when the seal imprints a stamp upon the wax,
c-acp cs d n2 pp-f n1 vhd d dt n1 p-acp dt n1, c-acp c-crq dt n1 n2 dt n1 p-acp dt n1,
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or when wine is poured into the vessell, where the subject recipient doth not move, or stirre at all:
or when wine is poured into the vessel, where the Subject recipient does not move, or stir At all:
cc c-crq n1 vbz vvn p-acp dt n1, c-crq dt j-jn j-jn vdz xx vvi, cc vvi p-acp d:
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Nor is it as when Balaam 's Asse spake, or as when a stone is throwne into a place,
Nor is it as when balaam is Ass spoke, or as when a stone is thrown into a place,
ccx vbz pn31 p-acp c-crq np1 vbz n1 vvd, cc c-acp c-crq dt n1 vbz vvn p-acp dt n1,
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nor as an enthusiasticall or arreptitious motion, as those that spake oracles, and understood not;
nor as an enthusiastical or arreptitious motion, as those that spoke oracles, and understood not;
ccx p-acp dt j cc j n1, c-acp d cst vvd n2, cc vvd xx;
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Nor as those that are possessed of Satan, which did many things, wherein the mind and will had no action at all:
Nor as those that Are possessed of Satan, which did many things, wherein the mind and will had no actium At all:
ccx p-acp d cst vbr vvn pp-f np1, r-crq vdd d n2, c-crq dt n1 cc n1 vhd dx n1 p-acp d:
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1942
but the Spirit of God inclineth the Will and Affections to their proper object.
but the Spirit of God Inclineth the Will and Affections to their proper Object.
cc-acp dt n1 pp-f np1 vvz dt n1 cc n2 p-acp po32 j n1.
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Nor is the Antinomians similitude sound, that (as you heard) makes God converting of a man, to be as when a Physician poureth downe his potion into the sick-mans throat, whether he will or no:
Nor is the Antinomians similitude found, that (as you herd) makes God converting of a man, to be as when a physician pours down his potion into the sick-man's throat, whither he will or no:
ccx vbz dt njp2 n1 vvi, cst (c-acp pn22 vvd) vvz np1 vvg pp-f dt n1, pc-acp vbi a-acp c-crq dt n1 vvz a-acp po31 n1 p-acp dt ng1 n1, cs pns31 vmb cc dx:
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1944
For it is most true, that the Will, in the illicite and immediate acts of it, cannot be forced by any power whatsoever:
For it is most true, that the Will, in the illicite and immediate acts of it, cannot be forced by any power whatsoever:
c-acp pn31 vbz av-ds j, cst dt n1, p-acp dt vvi cc j n2 pp-f pn31, vmbx vbi vvn p-acp d n1 r-crq:
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It's impossible that a man should beleeve unwillingly; for, to beleeve, requireth an act of the Will.
It's impossible that a man should believe unwillingly; for, to believe, requires an act of the Will.
pn31|vbz j cst dt n1 vmd vvi av-j; p-acp, pc-acp vvi, vvz dt n1 pp-f dt n1.
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The School-men dispute, Whether feare, or ignorance, or lust doe not compell the Will; and they doe rightly conclude, that it cannot:
The Schoolmen dispute, Whither Fear, or ignorance, or lust do not compel the Will; and they do rightly conclude, that it cannot:
dt n2 vvb, cs n1, cc n1, cc n1 vdb xx vvi dt n1; cc pns32 vdb av-jn vvi, cst pn31 vmbx:
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Therefore, though a mans conversion be resisted by the corrupt heart and will of a man,
Therefore, though a men conversion be resisted by the corrupt heart and will of a man,
av, cs dt ng1 n1 vbi vvn p-acp dt j n1 cc n1 pp-f dt n1,
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1948
yet when it is overcome by the grace of God, it turneth willingly unto him.
yet when it is overcome by the grace of God, it turns willingly unto him.
av c-crq pn31 vbz vvn p-acp dt n1 pp-f np1, pn31 vvz av-j p-acp pno31.
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1949
Therefore this argument, though it seem strange, yet we may say of it as he in another case, Hoc argumentum non venit à Dea Suada.
Therefore this argument, though it seem strange, yet we may say of it as he in Another case, Hoc argumentum non venit à Dea Suada.
av d n1, cs pn31 vvb j, av pns12 vmb vvi pp-f pn31 c-acp pns31 p-acp j-jn n1, fw-la fw-la fw-la fw-la fw-fr np1 np1.
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7. Then men may sit still and never stirre, onely expecting when grace shall come; for,
7. Then men may fit still and never stir, only expecting when grace shall come; for,
crd av n2 vmb vvi av cc av-x vvi, av-j vvg c-crq n1 vmb vvi; p-acp,
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1951
if we have no power, why are men exhorted to come to Christ, and reade the word? And indeed, this hath so wrought upon some, that they have not used any meanes at all,if we have no power, why Are men exhorted to come to christ, and read the word? And indeed, this hath so wrought upon Some, that they have not used any means At all,
cs pns12 vhb dx n1, q-crq vbr n2 vvn pc-acp vvi p-acp np1, cc vvi dt n1? cc av, d vhz av vvn p-acp d, cst pns32 vhb xx vvn d n2 p-acp d,
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but expect Gods providence to be a supplyer of all, as Brentius (if I mistake not) relateth of an Anabaptist woman, who invited many to supper,
but expect God's providence to be a supplyer of all, as Brent (if I mistake not) relateth of an Anabaptist woman, who invited many to supper,
cc-acp vvb npg1 n1 pc-acp vbi dt n1 pp-f d, c-acp np1 (cs pns11 vvb xx) vvz pp-f dt np1 n1, r-crq vvd d p-acp n1,
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and never provided any thing, expecting God would doe it.
and never provided any thing, expecting God would do it.
cc av-x vvn d n1, vvg np1 vmd vdi pn31.
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Now this Question is built upon a falshood, as if a mans working were wholly excluded;
Now this Question is built upon a falsehood, as if a men working were wholly excluded;
av d n1 vbz vvn p-acp dt n1, c-acp cs dt ng1 vvg vbdr av-jn vvn;
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1955
whereas you are to know, that there are two kinds of holy things:
whereas you Are to know, that there Are two Kinds of holy things:
cs pn22 vbr pc-acp vvi, cst a-acp vbr crd n2 pp-f j n2:
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1956
1. There are holy things that are internally and essentially so, and these we cannot doe without God, John 15. Without me ye can doe nothing. Austin observes the emphasis;
1. There Are holy things that Are internally and essentially so, and these we cannot do without God, John 15. Without me you can do nothing. Austin observes the emphasis;
crd pc-acp vbr j n2 cst vbr av-j cc av-j av, cc d pns12 vmbx vdi p-acp np1, np1 crd p-acp pno11 pn22 vmb vdi pix. np1 vvz dt n1;
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he doth not say, No hard thing, but nothing: and he doth not say Perficere, perfect;
he does not say, No hard thing, but nothing: and he does not say Perficere, perfect;
pns31 vdz xx vvi, dx j n1, p-acp pix: cc pns31 vdz xx vvi fw-la, j;
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but Facere, you cannot doe it any way.
but Facere, you cannot do it any Way.
cc-acp fw-la, pn22 vmbx vdi pn31 d n1.
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2. There are holy actions externally so, as to come to heare the word preached, to reade and meditate upon the word:
2. There Are holy actions externally so, as to come to hear the word preached, to read and meditate upon the word:
crd pc-acp vbr j n2 av-j av, a-acp pc-acp vvi pc-acp vvi dt n1 vvd, pc-acp vvi cc vvi p-acp dt n1:
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experience teacheth, that men have a naturall power to this;
experience Teaches, that men have a natural power to this;
n1 vvz, cst n2 vhb dt j n1 p-acp d;
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1961
witnesse those many Comments and learned Expositions, that men without any grace have made upon the Scripture.
witness those many Comments and learned Expositions, that men without any grace have made upon the Scripture.
vvb d d n2 cc j n2, cst n2 p-acp d n1 vhb vvn p-acp dt n1.
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Now it's true, to doe any of these holily is Gods act, The naturall man perceiveth not the things of God:
Now it's true, to do any of these holily is God's act, The natural man perceives not the things of God:
av pn31|vbz j, pc-acp vdi d pp-f d av-j vbz ng1 n1, dt j n1 vvz xx dt n2 pp-f np1:
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and, God opened Lydia's heart. But yet God converteth in the use of these meanes.
and, God opened Lydia's heart. But yet God Converts in the use of these means.
cc, np1 vvd npg1 n1. p-acp av np1 vvz p-acp dt n1 pp-f d n2.
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1964
He will not ordinarily change the heart of any, that doth not wait at the gates of wisdome.
He will not ordinarily change the heart of any, that does not wait At the gates of Wisdom.
pns31 vmb xx av-j vvi dt n1 pp-f d, cst vdz xx vvi p-acp dt n2 pp-f n1.
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Therefore God doth not work upon the heart, as the Artificer useth his instrument, but he commands to reade and hear;
Therefore God does not work upon the heart, as the Artificer uses his Instrument, but he commands to read and hear;
av np1 vdz xx vvi p-acp dt n1, c-acp dt n1 vvz po31 n1, cc-acp pns31 vvz pc-acp vvi cc vvi;
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and this is the organ, or the meanes by which the Spirit of God will change his heart.
and this is the organ, or the means by which the Spirit of God will change his heart.
cc d vbz dt n1, cc dt n2 p-acp r-crq dt n1 pp-f np1 vmb vvi po31 n1.
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1967
Now indeed, when a man readeth or heareth any naturall or philosophicall truth, he is able by these NONLATINALPHABET, strength left in nature, to comprehend them,
Now indeed, when a man readeth or hears any natural or philosophical truth, he is able by these, strength left in nature, to comprehend them,
av av, c-crq dt n1 vvz cc vvz d j cc j n1, pns31 vbz j p-acp d, n1 vvn p-acp n1, pc-acp vvi pno32,
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but he cannot in the same manner bring forth any thoughts or affections of heart sutable unto those spirituall mysteries laid open before him.
but he cannot in the same manner bring forth any thoughts or affections of heart suitable unto those spiritual Mysteres laid open before him.
cc-acp pns31 vmbx p-acp dt d n1 vvi av d n2 cc n2 pp-f n1 j p-acp d j n2 vvd j p-acp pno31.
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1969
But now the patrons of Nature speak otherwise;
But now the Patrons of Nature speak otherwise;
p-acp av dt n2 pp-f n1 vvb av;
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1970
they say it is, as if a man, almost spent by a disease, should receive physick,
they say it is, as if a man, almost spent by a disease, should receive physic,
pns32 vvb pn31 vbz, c-acp cs dt n1, av vvn p-acp dt n1, vmd vvi n1,
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1971
and so that physick doth repaire and increase strength, not infuse strength:
and so that physic does repair and increase strength, not infuse strength:
cc av d n1 vdz vvi cc vvi n1, xx vvi n1:
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1972
Or, as a bird tyed by a string, that hath a power to flye, onely is outwardly hindered,
Or, as a bird tied by a string, that hath a power to fly, only is outwardly hindered,
cc, c-acp dt n1 vvn p-acp dt n1, cst vhz dt n1 pc-acp vvi, av-j vbz av-j vvn,
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1973
so that they suppose a latent power in Nature to be excited and stirred up by grace:
so that they suppose a latent power in Nature to be excited and stirred up by grace:
av cst pns32 vvb dt fw-la n1 p-acp n1 pc-acp vbi vvd cc vvd a-acp p-acp n1:
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1974
we say, the power must be first infused.
we say, the power must be First infused.
pns12 vvb, dt n1 vmb vbi ord vvn.
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1975
8. If they thus necessarily sin, then they were not bound to pray, nor to come to hear the Word of God preached;
8. If they thus necessarily since, then they were not bound to pray, nor to come to hear the Word of God preached;
crd cs pns32 av av-j n1, cs pns32 vbdr xx vvn pc-acp vvi, ccx pc-acp vvi pc-acp vvi dt n1 pp-f np1 vvd;
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for then also they sin, and no man is bound to sin. for then also they sin, and no man is bound to since.
c-acp av av pns32 vvb, cc dx n1 vbz vvn p-acp n1.
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Now to this the answer is clear, that though a wicked man cannot but sin in praying and hearing,
Now to this the answer is clear, that though a wicked man cannot but sin in praying and hearing,
av p-acp d dt n1 vbz j, cst cs dt j n1 vmbx cc-acp vvi p-acp vvg cc vvg,
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1978
yet hee is bound to these things:
yet he is bound to these things:
av pns31 vbz vvn p-acp d n2:
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1979
and the reason is, because, that he sinneth in them, it is meerly accidentall, but the duty is a duty essentially in it selfe;
and the reason is, Because, that he Sinneth in them, it is merely accidental, but the duty is a duty essentially in it self;
cc dt n1 vbz, c-acp, cst pns31 vvz p-acp pno32, pn31 vbz av-j j, cc-acp dt n1 vbz dt n1 av-j p-acp pn31 n1;
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1980
and a man must not omit that which is per se requisite, for that which is accidentally forbidden:
and a man must not omit that which is per se requisite, for that which is accidentally forbidden:
cc dt n1 vmb xx vvi d r-crq vbz fw-la fw-la j, c-acp d r-crq vbz av-j vvn:
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1981
so that his resolution should not be, not to pray, or to heare, but deponere peccatum, to lay downe his sin, which corrupteth, leaveneth,
so that his resolution should not be, not to pray, or to hear, but deponere peccatum, to lay down his since, which corrupteth, leaveneth,
av cst po31 n1 vmd xx vbi, xx pc-acp vvi, cc pc-acp vvi, cc-acp fw-la fw-la, pc-acp vvi a-acp po31 n1, r-crq vvz, vvz,
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and maketh sowre all he doth. Besides, there is lesse judgement to him that prayeth, then to him that prayeth not,
and makes sour all he does. Beside, there is less judgement to him that Prayeth, then to him that Prayeth not,
cc vv2 j d pns31 vdz. p-acp, pc-acp vbz dc n1 p-acp pno31 cst vvz, av p-acp pno31 cst vvz xx,
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although in some particular consideration his aggravation may be the greater.
although in Some particular consideration his aggravation may be the greater.
cs p-acp d j n1 po31 n1 vmb vbi dt jc.
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9. The Scripture doth say, To him that hath, shall be given, and, when God distributed his talents, it was to every one as he was able, Matth. 25. If we answer to this, that theologia symbolica non est argumentativa, that is denied, and is now a-late questioned;
9. The Scripture does say, To him that hath, shall be given, and, when God distributed his Talents, it was to every one as he was able, Matthew 25. If we answer to this, that Theology Symbolica non est argumentativa, that is denied, and is now alate questioned;
crd dt n1 vdz vvi, p-acp pno31 cst vhz, vmb vbi vvn, cc, c-crq np1 vvn po31 n2, pn31 vbds p-acp d crd c-acp pns31 vbds j, np1 crd cs pns12 vvb p-acp d, cst fw-la fw-la fw-la fw-la fw-la, cst vbz vvn, cc vbz av av-j vvn;
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although Austins and others comparisons about parables must needs be granted:
although Austins and Others comparisons about parables must needs be granted:
cs npg1 cc n2-jn n2 p-acp n2 vmb av vbi vvn:
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which are, As in a picture there are lineaments, and essentialls of it, but, besides these, the shadowes and colours, which are for meere ornament; so in parables:
which Are, As in a picture there Are lineaments, and essentials of it, but, beside these, the shadows and colours, which Are for mere ornament; so in parables:
r-crq vbr, c-acp p-acp dt n1 pc-acp vbr n2, cc n2-jn pp-f pn31, cc-acp, p-acp d, dt n2 cc n2, r-crq vbr p-acp j n1; av p-acp n2:
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1987
Or, as others, As in the musicall instrument, onely the strings touched make the noise or tune,
Or, as Others, As in the musical Instrument, only the strings touched make the noise or tune,
cc, c-acp n2-jn, c-acp p-acp dt j n1, av-j dt n2 vvd vvi dt n1 cc n1,
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1988
yet they could not doe so, unlesse fastened unto the wood;
yet they could not do so, unless fastened unto the wood;
av pns32 vmd xx vdi av, cs vvn p-acp dt n1;
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so onely the scope of the parable is that which is argumentative, though this principall have many accessaries joyned to it:
so only the scope of the parable is that which is argumentative, though this principal have many accessaries joined to it:
av av-j dt n1 pp-f dt n1 vbz d r-crq vbz n1, cs d n-jn vhb d n2-jn vvn p-acp pn31:
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1990
And thus we may say of that passage, NONLATINALPHABET, that it's taken from the custome of men,
And thus we may say of that passage,, that it's taken from the custom of men,
cc av pns12 vmb vvi pp-f d n1,, cst pn31|vbz vvn p-acp dt n1 pp-f n2,
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1991
and goeth to make up the parable.
and Goes to make up the parable.
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1992
But let us consider it otherwise, and Theophylact referreth it dangerously to our preparations and dispositions.
But let us Consider it otherwise, and Theophylact Refers it dangerously to our preparations and dispositions.
cc-acp vvb pno12 vvi pn31 av, cc vvd vvz pn31 av-j p-acp po12 n2 cc n2.
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In the vessell (saith he) which I am to bring to God, he poureth in his gift: In the vessel (Says he) which I am to bring to God, he pours in his gift:
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If I bring a little vessell, he giveth a little gift; if a great vessell, he giveth a great gift: If I bring a little vessel, he gives a little gift; if a great vessel, he gives a great gift:
cs pns11 vvb dt j n1, pns31 vvz dt j n1; cs dt j n1, pns31 vvz dt j n1:
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But, seeing that under the name of these talents, be understood not onely dona sanctificantia, but ministrantia, and the Apostle saith expresly, that the Spirit of God giveth these diversity of gifts,
But, seeing that under the name of these Talents, be understood not only dona Sanctification, but Ministrantia, and the Apostle Says expressly, that the Spirit of God gives these diversity of Gifts,
p-acp, vvg cst p-acp dt n1 pp-f d n2, vbb vvn xx av-j fw-la fw-la, p-acp fw-la, cc dt n1 vvz av-j, cst dt n1 pp-f np1 vvz d n1 pp-f n2,
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as he pleaseth, this wholly overthroweth that exposition.
as he Pleases, this wholly Overthroweth that exposition.
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Therefore the Papists, Barradius and Maldonat, doe confesse it makes onely ad ornatum, non ad rem per parabolam significatam;
Therefore the Papists, Barradius and Maldonatus, do confess it makes only ad ornatum, non ad remembering per Parabolam significatam;
av dt njp2, np1 cc j, vdb vvi pn31 vvz j fw-la fw-la, fw-la fw-la vvg fw-la fw-la fw-la;
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and that it's taken from the custome of men, who use indeed to look to the gifts of men, their prudence and fidelity:
and that it's taken from the custom of men, who use indeed to look to the Gifts of men, their prudence and Fidis:
cc cst pn31|vbz vvn p-acp dt n1 pp-f n2, r-crq n1 av pc-acp vvi p-acp dt n2 pp-f n2, po32 n1 cc n1:
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but we know by experience, God did not so.
but we know by experience, God did not so.
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But if we make an argument of it, then this disposition or capacity must be either supernaturall,
But if we make an argument of it, then this disposition or capacity must be either supernatural,
p-acp cs pns12 vvb dt n1 pp-f pn31, cs d n1 cc n1 vmb vbi av-d j,
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and then it's the gift of God;
and then it's the gift of God;
cc av pn31|vbz dt n1 pp-f np1;
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or if of naturall capacity, as sometimes to him that hath excellent parts, a prompt wit,
or if of natural capacity, as sometime to him that hath excellent parts, a prompt wit,
cc cs pp-f j n1, c-acp av p-acp pno31 cst vhz j n2, dt j n1,
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an happy memory, God giveth the habit of Divinity (for there is such a thing that is distinct from the habit of faith) and a gift of interpreting Scripture,
an happy memory, God gives the habit of Divinity (for there is such a thing that is distinct from the habit of faith) and a gift of interpreting Scripture,
dt j n1, np1 vvz dt n1 pp-f n1 (c-acp pc-acp vbz d dt n1 cst vbz j p-acp dt n1 pp-f n1) cc dt n1 pp-f n-vvg n1,
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although that naturall dexterity be a gift of God also, but in another kind; and then God doth not tye or bind himselfe to this way:
although that natural dexterity be a gift of God also, but in Another kind; and then God does not tie or bind himself to this Way:
cs cst j n1 vbb dt n1 pp-f np1 av, cc-acp p-acp j-jn n1; cc cs np1 vdz xx vvi cc vvi px31 p-acp d n1:
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and therefore, if we should say, as some doe, God gave the spirit of government to Moses, because by nature he was most prudent and meek;
and Therefore, if we should say, as Some do, God gave the Spirit of government to Moses, Because by nature he was most prudent and meek;
cc av, cs pns12 vmd vvi, c-acp d vdb, np1 vvd dt n1 pp-f n1 p-acp np1, c-acp p-acp n1 pns31 vbds av-ds j cc j;
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yet it's not universally so, because God gave to Saul a spirit of government from his owne meere good will, without any respect to Saul. And how many men of parts have been so far from being blest,
yet it's not universally so, Because God gave to Saul a Spirit of government from his own mere good will, without any respect to Saul. And how many men of parts have been so Far from being blessed,
av pn31|vbz xx av-j av, c-acp np1 vvd p-acp np1 dt n1 pp-f n1 p-acp po31 d j j n1, p-acp d n1 p-acp np1. cc c-crq d n2 pp-f n2 vhb vbn av av-j p-acp vbg vvn,
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because of these naturall endowments, that they have turned their wedge of gold into an idoll, to worship it?
Because of these natural endowments, that they have turned their wedge of gold into an idol, to worship it?
c-acp pp-f d j n2, cst pns32 vhb vvn po32 n1 pp-f n1 p-acp dt n1, pc-acp vvi pn31?
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Ʋse 1. To extoll the work of grace for the initiall, progressive, and consummative work of conversion:Ʋse 1. To extol the work of grace for the initial, progressive, and consummative work of conversion:
j crd p-acp vvi dt n1 pp-f n1 p-acp dt j, j, cc j n1 pp-f n1:
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for by all that hath been said, you have seen the weaknesse of nature, and the power of grace;
for by all that hath been said, you have seen the weakness of nature, and the power of grace;
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the strength of our disease, and the necessity of a physician.
the strength of our disease, and the necessity of a Physician.
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How uncomfortable will it be when thou diest, to commit thy soule to that grace, which thou hast disputed against? And be not content with giving something to it,
How uncomfortable will it be when thou Dies, to commit thy soul to that grace, which thou hast disputed against? And be not content with giving something to it,
q-crq j vmb pn31 vbi c-crq pns21 vv2, pc-acp vvi po21 n1 p-acp d n1, r-crq pns21 vh2 vvn p-acp? cc vbb xx j p-acp vvg pi p-acp pn31,
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unlesse thou give all to it; Grace that justifieth, Grace that sanctifieth, Grace that saveth. Ʋse 2. Not to abuse the doctrine of grace to idlenesse or negligence.
unless thou give all to it; Grace that Justifieth, Grace that Sanctifieth, Grace that Saveth. Ʋse 2. Not to abuse the Doctrine of grace to idleness or negligence.
cs pns21 vvb d p-acp pn31; vvb cst vvz, vvb cst vvz, vvb cst vvz. j crd xx pc-acp vvi dt n1 pp-f n1 p-acp n1 cc n1.
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You see how both these promises and precepts, grace and duties, may be reconciled. And as not to negligence, so not to curious disputes:
You see how both these promises and Precepts, grace and duties, may be reconciled. And as not to negligence, so not to curious disputes:
pn22 vvb c-crq d d n2 cc n2, n1 cc n2, vmb vbi vvn. cc c-acp xx p-acp n1, av xx p-acp j vvz:
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doe not so trouble your selves about the doctrine of grace, that you feele not the power of grace in your hearts;
do not so trouble your selves about the Doctrine of grace, that you feel not the power of grace in your hearts;
vdb xx av vvi po22 n2 p-acp dt n1 pp-f n1, cst pn22 vvb xx dt n1 pp-f n1 p-acp po22 n2;
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and doe not so far dispute about your naturall corruption, and how deep you are in it,
and do not so Far dispute about your natural corruption, and how deep you Are in it,
cc vdb xx av av-j vvi p-acp po22 j n1, cc c-crq av-jn pn22 vbr p-acp pn31,
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as not to labour to get out of it.
as not to labour to get out of it.
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Austin compareth this to one, who being fallen into a great pit, his friend asked him how he came in;Austin compareth this to one, who being fallen into a great pit, his friend asked him how he Come in;
np1 vvz d p-acp crd, r-crq vbg vvn p-acp dt j n1, po31 n1 vvd pno31 c-crq pns31 vvd p-acp;
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Nay (saith he) rather seek how to get me out. And thus doe ye in these matters of sin, wherein you are wholly plunged.
Nay (Says he) rather seek how to get me out. And thus do you in these matters of since, wherein you Are wholly plunged.
uh (vvz pns31) av vvb c-crq pc-acp vvi pno11 av. cc av vdb pn22 p-acp d n2 pp-f n1, c-crq pn22 vbr av-jn vvn.
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LECTURE XI. GENES. 2. 17. But of the tree of knowledge of good and evill thou mayest not eate;
LECTURE XI. GENESIS. 2. 17. But of the tree of knowledge of good and evil thou Mayest not eat;
n1 crd. np1. crd crd p-acp pp-f dt n1 pp-f n1 pp-f j cc j-jn pns21 vm2 xx vvi;
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for in the day thou eatest thereof, thou shalt surely die.
for in the day thou Eatest thereof, thou shalt surely die.
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WE come now in order to the law God gave Adam; and this may be considered two waies:
WE come now in order to the law God gave Adam; and this may be considered two ways:
pns12 vvb av p-acp n1 p-acp dt n1 np1 vvd np1; cc d vmb vbi vvn crd n2:
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First, as a Law, secondly, as a Covenant. We will handle it first in the former notion.
First, as a Law, secondly, as a Covenant. We will handle it First in the former notion.
ord, c-acp dt n1, ord, c-acp dt n1. pns12 vmb vvi pn31 ord p-acp dt j n1.
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Now, because the law God gave Adam was partly naturall, and partly positive, both which did goe to the making up of that covenant, I shall handle both those distinctly:
Now, Because the law God gave Adam was partly natural, and partly positive, both which did go to the making up of that Covenant, I shall handle both those distinctly:
av, c-acp dt n1 np1 vvd np1 vbds av j, cc av j, d r-crq vdd vvi p-acp dt vvg a-acp pp-f d n1, pns11 vmb vvi d d av-j:
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and first, let us consider Gods positive law in the text, which is also called by Divines, a symbolicall precept, because the obedience unto it was a symbolum, or outward testimony of our homage and service to God And the object of this command is not a thing good or bad in its owne nature,
and First, let us Consider God's positive law in the text, which is also called by Divines, a symbolical precept, Because the Obedience unto it was a Symbol, or outward testimony of our homage and service to God And the Object of this command is not a thing good or bad in its own nature,
cc ord, vvb pno12 vvi n2 j n1 p-acp dt n1, r-crq vbz av vvn p-acp n2-jn, dt j n1, p-acp dt n1 p-acp pn31 vbds dt fw-la, cc j n1 pp-f po12 n1 cc n1 p-acp np1 cc dt n1 pp-f d n1 vbz xx dt n1 j cc j p-acp po31 d n1,
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but indifferent, and onely evill because prohibited:
but indifferent, and only evil Because prohibited:
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So that in the words you have the object of this negative precept described two waies;
So that in the words you have the Object of this negative precept described two ways;
av cst p-acp dt n2 pn22 vhb dt n1 pp-f d j-jn n1 vvd crd n2;
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first, by that which is proper to it, the tree of knowledge of good and evill:
First, by that which is proper to it, the tree of knowledge of good and evil:
ord, p-acp d r-crq vbz j p-acp pn31, dt n1 pp-f n1 pp-f j cc j-jn:
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secondly, by that which is accidentall to it, viz. death infallibly upon the eating of it.
secondly, by that which is accidental to it, viz. death infallibly upon the eating of it.
ord, p-acp d r-crq vbz j p-acp pn31, n1 n1 av-j p-acp dt n-vvg pp-f pn31.
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And that this commandement might be the better received, in the Verse before, God giveth a large commission to eate of any other tree besides this.
And that this Commandment might be the better received, in the Verse before, God gives a large commission to eat of any other tree beside this.
cc cst d n1 vmd vbi dt jc vvd, p-acp dt n1 a-acp, np1 vvz dt j n1 pc-acp vvi pp-f d j-jn n1 p-acp d.
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When God made this world as a great house, he puts man into it as his tenant;
When God made this world as a great house, he puts man into it as his tenant;
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and by this tryall of obedience, he must acknowledge his Land-lord.
and by this trial of Obedience, he must acknowledge his Landlord.
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That Adam did eate in the state of innocency, and was hungry, doth appeare by this text;
That Adam did eat in the state of innocency, and was hungry, does appear by this text;
cst np1 vdd vvi p-acp dt n1 pp-f n1, cc vbds j, vdz vvi p-acp d n1;
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onely hunger was not in him, as it is in us, with paine and trouble.
only hunger was not in him, as it is in us, with pain and trouble.
j n1 vbds xx p-acp pno31, c-acp pn31 vbz p-acp pno12, p-acp n1 cc vvi.
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The difficulties must be handled in the opening of the doctrine, which is, That God, besides the naturall law ingraven in Adams heart, did give a positive law, to try his obedience.
The difficulties must be handled in the opening of the Doctrine, which is, That God, beside the natural law engraven in Adams heart, did give a positive law, to try his Obedience.
dt n2 vmb vbi vvn p-acp dt n-vvg pp-f dt n1, r-crq vbz, cst np1, p-acp dt j n1 vvn p-acp npg1 n1, vdd vvi dt j n1, pc-acp vvi po31 n1.
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The doubts in explicating of this point are, 1. What is meant by the tree of knowledge of good and evill? And here, certainly, we must take heed of being too curious,
The doubts in explicating of this point Are, 1. What is meant by the tree of knowledge of good and evil? And Here, Certainly, we must take heed of being too curious,
dt n2 p-acp vvg pp-f d n1 vbr, crd q-crq vbz vvn p-acp dt n1 pp-f n1 pp-f j cc j-jn? cc av, av-j, pns12 vmb vvi n1 pp-f vbg av j,
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lest, as it was Adams sin, to eate of it; so it may be our curiosity to dive too farre into the knowledge of it.
lest, as it was Adams since, to eat of it; so it may be our curiosity to dive too Far into the knowledge of it.
cs, c-acp pn31 vbds npg1 n1, pc-acp vvi pp-f pn31; av pn31 vmb vbi po12 n1 pc-acp vvi av av-j p-acp dt n1 pp-f pn31.
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Now when I aske what is meant by it, I doe not understand what kind of fruit or tree it was,
Now when I ask what is meant by it, I do not understand what kind of fruit or tree it was,
av c-crq pns11 vvb q-crq vbz vvn p-acp pn31, pns11 vdb xx vvi r-crq n1 pp-f n1 cc n1 pn31 vbds,
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whether apple or fig (that cannot be determined) but why it had that name.
whither apple or fig (that cannot be determined) but why it had that name.
cs n1 cc n1 (cst vmbx vbi vvn) cc-acp c-crq pn31 vhd d n1.
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The Rabbins, who have as many foolish dreames about the Old Testament, as the Friars about the New, conceive Adam and Eve to be created without the use of reason,
The Rabbis, who have as many foolish dreams about the Old Testament, as the Friars about the New, conceive Adam and Eve to be created without the use of reason,
dt n2, r-crq vhb p-acp d j n2 p-acp dt j n1, c-acp dt n2 p-acp dt j, vvb np1 cc n1 pc-acp vbi vvn p-acp dt n1 pp-f n1,
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and that this tree was to accelerate it.
and that this tree was to accelerate it.
cc cst d n1 vbds pc-acp vvi pn31.
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And, indeed, the Socinians border upon this opinion, for they say, Adam and Eve were created very simple, and weak in understanding;
And, indeed, the socinians border upon this opinion, for they say, Adam and Eve were created very simple, and weak in understanding;
np1, av, dt njp2 n1 p-acp d n1, c-acp pns32 vvb, np1 cc n1 vbdr vvn av j, cc j p-acp n1;
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and, say they, it's impossible to conceive, that if Adams soule were created so adorned with all knowledge and graces (as the firmament is bespangled with stars) how he should come to eate of the forbidden fruit, or to sin against God. But both these are false.
and, say they, it's impossible to conceive, that if Adams soul were created so adorned with all knowledge and graces (as the firmament is bespangled with Stars) how he should come to eat of the forbidden fruit, or to sin against God. But both these Are false.
cc, vvb pns32, pn31|vbz j pc-acp vvi, cst cs npg1 n1 vbdr vvn av vvn p-acp d n1 cc n2 (c-acp dt n1 vbz vvn p-acp n2) c-crq pns31 vmd vvi pc-acp vvi pp-f dt j-vvn n1, cc pc-acp vvi p-acp np1. p-acp d d vbr j.
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That he had perfect knowledge, appeareth in his giving names to the creatures, and to Eve, so fitting and apt;
That he had perfect knowledge, appears in his giving names to the creatures, and to Eve, so fitting and apt;
cst pns31 vhd j n1, vvz p-acp po31 vvg n2 p-acp dt n2, cc p-acp n1, av vvg cc j;
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and, Ephes. 3 the image of God is said to have a renewed mind: and that though thus knowing he did yet sin;
and, Ephesians 3 the image of God is said to have a renewed mind: and that though thus knowing he did yet sin;
cc, np1 crd dt n1 pp-f np1 vbz vvn pc-acp vhi dt j-vvn n1: cc cst cs av vvg pns31 vdd av vvi;
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and though thus holy, he did yet fall, it was because he was not perfectly confirmed, but mutable.
and though thus holy, he did yet fallen, it was Because he was not perfectly confirmed, but mutable.
cc cs av j, pns31 vdd av vvi, pn31 vbds c-acp pns31 vbds xx av-j vvn, cc-acp j.
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Indeed Divines doe much labour to expresse how his sin did begin, whether in the Will first, or in the Understanding;
Indeed Divines do much labour to express how his since did begin, whither in the Will First, or in the Understanding;
np1 vvz vdi d n1 pc-acp vvi c-crq po31 n1 vdd vvi, cs p-acp dt n1 ord, cc p-acp dt n1;
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but that is impertinent to this matter.
but that is impertinent to this matter.
cc-acp d vbz j p-acp d n1.
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2048
That which is the most received, both by Austin and others, is, that it was so called, not from any effect,
That which is the most received, both by Austin and Others, is, that it was so called, not from any Effect,
d r-crq vbz dt av-ds vvn, av-d p-acp np1 cc n2-jn, vbz, cst pn31 vbds av vvn, xx p-acp d n1,
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but from the event, because it did indeed experimentally make to know good and evill:
but from the event, Because it did indeed experimentally make to know good and evil:
cc-acp p-acp dt n1, c-acp pn31 vdd av av-j vvi pc-acp vvi j cc j-jn:
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and so it's usuall in Scripture to call that by a name, which it had afterward.
and so it's usual in Scripture to call that by a name, which it had afterwards.
cc av pn31|vbz j p-acp n1 pc-acp vvi cst p-acp dt n1, r-crq pn31 vhd av.
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Now though this be generally received, and cannot well be rejected, yet certainly it may be further said, that it was not called so by the meere event,
Now though this be generally received, and cannot well be rejected, yet Certainly it may be further said, that it was not called so by the mere event,
av cs d vbb av-j vvn, cc vmbx av vbi vvn, av av-j pn31 vmb vbi av-jc vvn, cst pn31 vbds xx vvn av p-acp dt j n1,
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but by the divine decree and appointment of God, as being given to be a boundary and limit to Adam, that he should not desire to know more,
but by the divine Decree and appointment of God, as being given to be a boundary and limit to Adam, that he should not desire to know more,
cc-acp p-acp dt j-jn n1 cc n1 pp-f np1, c-acp vbg vvn pc-acp vbi dt j cc vvi p-acp np1, cst pns31 vmd xx vvi pc-acp vvi av-dc,
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or otherwise then God had appointed.
or otherwise then God had appointed.
cc av cs np1 vhd vvn.
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2. Why God would give a positive law, besides that of the naturall law in his heart. There are these reasons commonly given:
2. Why God would give a positive law, beside that of the natural law in his heart. There Are these Reasons commonly given:
crd c-crq np1 vmd vvi dt j n1, p-acp d pp-f dt j n1 p-acp po31 n1. pc-acp vbr d n2 av-j vvn:
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1. That hereby Gods dominion and power over man might be the more acknowledged:
1. That hereby God's dominion and power over man might be the more acknowledged:
crd cst av ng1 n1 cc n1 p-acp n1 vmd vbi dt av-dc vvn:
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for, to obey the naturall law, might be a necessary condition, and not an act of the Will:
for, to obey the natural law, might be a necessary condition, and not an act of the Will:
p-acp, pc-acp vvi dt j n1, vmd vbi dt j n1, cc xx dt n1 pp-f dt n1:
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Even as the Heathens doe abstaine from many sins, not because forbidden by God, but as dissonant to their naturall reason.
Even as the heathens do abstain from many Sins, not Because forbidden by God, but as dissonant to their natural reason.
av c-acp dt n2-jn vdb vvi p-acp d n2, xx c-acp vvn p-acp np1, cc-acp c-acp n1 p-acp po32 j n1.
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And even among Christians there is a great deale of difference between good actions, that are done because God commands,
And even among Christians there is a great deal of difference between good actions, that Are done Because God commands,
cc av p-acp njpg2 pc-acp vbz dt j n1 pp-f n1 p-acp j n2, cst vbr vdn p-acp np1 vvz,
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and because of a naturall conscience. These two principles make the same actions to differ in their whole nature.
and Because of a natural conscience. These two principles make the same actions to differ in their Whole nature.
cc c-acp pp-f dt j n1. np1 crd n2 vvb dt d n2 pc-acp vvi p-acp po32 j-jn n1.
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Therefore God would try Adam by some positive law, that so the dominion and power which God had over him might be the more eminently held forth:
Therefore God would try Adam by Some positive law, that so the dominion and power which God had over him might be the more eminently held forth:
av np1 vmd vvi np1 p-acp d j n1, cst av dt n1 cc n1 r-crq np1 vhd p-acp pno31 vmd vbi dt av-dc av-j vvn av:
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and therefore Adam in this was not to consider the greatnesse or goodnesse of the matter,
and Therefore Adam in this was not to Consider the greatness or Goodness of the matter,
cc av np1 p-acp d vbds xx pc-acp vvi dt n1 cc n1 pp-f dt n1,
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but the will of the commander.
but the will of the commander.
cc-acp dt n1 pp-f dt n1.
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2. Another reason, which floweth from the former, is, that so Adams obedience might be the more tryed,
2. another reason, which flows from the former, is, that so Adams Obedience might be the more tried,
crd j-jn n1, r-crq vvz p-acp dt j, vbz, cst av npg1 n1 vmd vbi dt av-dc vvn,
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and be manifested to be obedience. and be manifested to be Obedience.
cc vbi vvn pc-acp vbi n1.
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For, as Austin, speaking of himselfe in confessing his wickednesse, that though he had no need or temptation to sin,
For, as Austin, speaking of himself in confessing his wickedness, that though he had no need or temptation to since,
p-acp, c-acp np1, vvg pp-f px31 p-acp vvg po31 n1, cst c-acp pns31 vhd dx n1 cc n1 p-acp n1,
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yet to be a sinner he delighted in that; Nulla alia causa malitiae, nisi malitia: yet to be a sinner he delighted in that; Nulla Alias causa malitiae, nisi malitia:
av pc-acp vbi dt n1 pns31 vvd p-acp d; fw-la fw-la fw-la fw-la, fw-la fw-la:
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so on the contrary, it's an excellent aggravation of obedience, when there is nulla alia causa obedientiae, nisi obedientia;
so on the contrary, it's an excellent aggravation of Obedience, when there is nulla Alias causa obedientiae, nisi obedientia;
av p-acp dt n-jn, pn31|vbz dt j n1 pp-f n1, c-crq pc-acp vbz fw-la fw-la fw-la fw-la, fw-la fw-la;
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so that the forbearing to eate, was not from any sin in the action, but from the will of the law-giver.
so that the forbearing to eat, was not from any since in the actium, but from the will of the lawgiver.
av cst dt vvg pc-acp vvi, vbds xx p-acp d n1 p-acp dt n1, cc-acp p-acp dt n1 pp-f dt n1.
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And Austin doth well explaine this:
And Austin does well explain this:
np1 np1 vdz av vvi d:
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If a man (saith he) forbid another to touch such an herb, because it's poyson, this herb is contrary to a mans health, If a man (Says he) forbid Another to touch such an herb, Because it's poison, this herb is contrary to a men health,
cs dt n1 (vvz pns31) vvb j-jn pc-acp vvi d dt n1, c-acp pn31|vbz n1, d n1 vbz j-jn p-acp dt ng1 n1,
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whether it be forbidden or no:
whither it be forbidden or no:
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Or if a man forbid a thing, because it will be an hinderance to him that forbiddeth;
Or if a man forbid a thing, Because it will be an hindrance to him that forbiddeth;
cc cs dt n1 vvb dt n1, c-acp pn31 vmb vbi dt n1 p-acp pno31 cst vvz;
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as to take away a mans mony, or goods, here it's forbidden, because it would be losse to him that forbiddeth:
as to take away a men money, or goods, Here it's forbidden, Because it would be loss to him that forbiddeth:
c-acp pc-acp vvi av dt ng1 n1, cc n2-j, av pn31|vbz vvn, c-acp pn31 vmd vbi n1 p-acp pno31 cst vvz:
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but if a man forbids that which is neither of these waies hurtfull, therefore it's forbidden, because bonum obedientiae per se,but if a man forbids that which is neither of these ways hurtful, Therefore it's forbidden, Because bonum obedientiae per se,
cc-acp cs dt n1 vvz cst r-crq vbz av-dx pp-f d n2 j, av pn31|vbz vvn, c-acp fw-la fw-la fw-la fw-la,
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& malum inobedientiae per se monstraretur.
& malum inobedientiae per se monstraretur.
cc fw-la fw-la fw-la fw-la fw-la.
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And this is also further to be observed, that though the obedience unto this positive law be far inferiour unto that of the morall law,
And this is also further to be observed, that though the Obedience unto this positive law be Far inferior unto that of the moral law,
cc d vbz av av-jc pc-acp vbi vvn, cst cs dt n1 p-acp d j n1 vbi av-j j-jn p-acp d pp-f dt j n1,
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because the object of one is inwardly good, and the object of the other rather a profession of obedience, then obedience;
Because the Object of one is inwardly good, and the Object of the other rather a profession of Obedience, then Obedience;
c-acp dt n1 pp-f pi vbz av-j j, cc dt n1 pp-f dt n-jn av-c dt n1 pp-f n1, cs n1;
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yet the disobedience unto the positive law is no lesse hainous then that to the morall law,
yet the disobedience unto the positive law is no less heinous then that to the moral law,
av dt n1 p-acp dt j n1 vbz av-dx av-dc j cs cst p-acp dt j n1,
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because hereby man doth professedly acknowledge he will not submit to God:
Because hereby man does professedly acknowledge he will not submit to God:
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Even as a vassall, that is to pay such homage a yeare, if he wilfully refuse it, doth yearly acknowledge his refractorinesse.
Even as a vassal, that is to pay such homage a year, if he wilfully refuse it, does yearly acknowledge his refractoriness.
av c-acp dt n1, cst vbz pc-acp vvi d n1 dt n1, cs pns31 av-j vvi pn31, vdz av-j vvi po31 n1.
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Hence the Apostle doth expresly call Adams sin disobedience, Rom. 5. not in a generall sense, as every sin is disobedience;
Hence the Apostle does expressly call Adams sin disobedience, Rom. 5. not in a general sense, as every since is disobedience;
av dt n1 vdz av-j vvi npg1 vvb n1, np1 crd xx p-acp dt j n1, c-acp d n1 vbz n1;
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but specifically it was (strictly taken) the sin of disobedience:
but specifically it was (strictly taken) the since of disobedience:
cc-acp av-j pn31 vbds (av-j vvn) dt n1 pp-f n1:
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he did by that act cast off the dominion and power that God had over him,
he did by that act cast off the dominion and power that God had over him,
pns31 vdd p-acp d n1 vvd a-acp dt n1 cc n1 cst np1 vhd p-acp pno31,
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as much as in him lay; and though pride and unbeliefe were in this sin, yet this was properly his sin.
as much as in him lay; and though pride and unbelief were in this since, yet this was properly his since.
c-acp d c-acp p-acp pno31 vvd; cc cs n1 cc n1 vbdr p-acp d n1, av d vbds av-j po31 n1.
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3. Why God would make this law, seeing he fore-knew his fall, and abuse of it. For such is the profane boldnesse of many men, that would have a reason of all Gods actions,
3. Why God would make this law, seeing he foreknew his fallen, and abuse of it. For such is the profane boldness of many men, that would have a reason of all God's actions,
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whereas this is as if the Owle would look into the Sun, or the Pigmee measure the Pyramides.
whereas this is as if the Owl would look into the Sun, or the Pygmy measure the Pyramids.
cs d vbz p-acp cs dt n1 vmd vvi p-acp dt n1, cc dt n1 vvb dt n2.
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Although this may be answered without that of Pauls, Who art thou, O man, &c. for God did not give him this law to make him fall; Adam had power to stand.
Although this may be answered without that of Paul's, Who art thou, Oh man, etc. for God did not give him this law to make him fallen; Adam had power to stand.
cs d vmb vbi vvn p-acp d pp-f np1, q-crq vb2r pns21, uh n1, av p-acp np1 vdd xx vvi pno31 d n1 pc-acp vvi pno31 vvi; np1 vhd n1 pc-acp vvi.
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Therefore the proper essentiall end of this commandement was to exercise Adams obedience. Hence there was no iniquity or unrighteousnesse in God.
Therefore the proper essential end of this Commandment was to exercise Adams Obedience. Hence there was no iniquity or unrighteousness in God.
av dt j j n1 pp-f d n1 vbds pc-acp vvi npg1 n1. av a-acp vbds dx n1 cc n1 p-acp np1.
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Bellarmine doth confesse, that God may doe that, which if man should doe, he sinned:Bellarmine does confess, that God may do that, which if man should do, he sinned:
np1 vdz vvi, cst np1 vmb vdi d, r-crq cs n1 vmd vdi, pns31 vvd:
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as, for instance, Man is bound to hinder him from sin that he knoweth would doe it,
as, for instance, Man is bound to hinder him from since that he Knoweth would do it,
c-acp, p-acp n1, n1 vbz vvn pc-acp vvi pno31 p-acp n1 cst pns31 vvz vmd vdi pn31,
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if it lay in his power;
if it lay in his power;
cs pn31 vvb p-acp po31 n1;
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but God is not so tyed, both because he hath the chiefe providence, it's fit he should let causes work according to their nature;
but God is not so tied, both Because he hath the chief providence, it's fit he should let Causes work according to their nature;
cc-acp np1 vbz xx av vvn, d c-acp pns31 vhz dt j-jn n1, pn31|vbz j pns31 vmd vvi n2 vvi vvg p-acp po32 n1;
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and therefore Adam, being created free, he might sin, as well as not sin; as also because God can work evill things out of good;
and Therefore Adam, being created free, he might sin, as well as not since; as also Because God can work evil things out of good;
cc av np1, vbg vvn j, pns31 vmd vvi, c-acp av c-acp xx n1; c-acp av c-acp np1 vmb vvi j-jn n2 av pp-f j;
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and lastly, because God, if he should hinder all evill things, there would many good things be wanting to the world,
and lastly, Because God, if he should hinder all evil things, there would many good things be wanting to the world,
cc ord, c-acp np1, cs pns31 vmd vvi d j-jn n2, pc-acp vmd d j n2 vbb vvg p-acp dt n1,
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for there is nothing which some doe not abuse.
for there is nothing which Some do not abuse.
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The English Divines in the Synod of Dort held, that God had a serious will of saving all men,
The English Divines in the Synod of Dort held, that God had a serious will of Saving all men,
dt jp vvz p-acp dt n1 pp-f zz vvn, cst np1 vhd dt j n1 pp-f vvg d n2,
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but not an efficacious will of saving all: Thus differing from the Arminians on one side,but not an efficacious will of Saving all: Thus differing from the Arminians on one side,
cc-acp xx dt j n1 pp-f vvg d: av vvg p-acp dt njp2 p-acp crd n1,
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and from some Protestant Authours on the other side;
and from Some Protestant Authors on the other side;
cc p-acp d n1 n2 p-acp dt j-jn n1;
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and their great instance of the possibility of a serious will and not efficacious, is this of Gods to Adam, seriously willing him to stand,
and their great instance of the possibility of a serious will and not efficacious, is this of God's to Adam, seriously willing him to stand,
cc po32 j n1 pp-f dt n1 pp-f dt j vmb cc xx j, vbz d pp-f n2 p-acp np1, av-j vvg pno31 pc-acp vvi,
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and withall giving him ability to stand: yet it was not such an efficacious will, as de facto did make him stand;
and withal giving him ability to stand: yet it was not such an efficacious will, as de facto did make him stand;
cc av vvg pno31 n1 pc-acp vvi: av pn31 vbds xx d dt j n1, c-acp fw-fr fw-la vdd vvi pno31 vvi;
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for, no question, God could have confirmed the will of Adam in good, as well as that of the Angels and the glorified Saints in heaven.
for, no question, God could have confirmed the will of Adam in good, as well as that of the Angels and the glorified Saints in heaven.
p-acp, dx n1, np1 vmd vhi vvn dt n1 pp-f np1 p-acp j, c-acp av c-acp d pp-f dt n2 cc dt vvn n2 p-acp n1.
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But concerning the truth of this their assertion, we are to enquire in its time:
But Concerning the truth of this their assertion, we Are to inquire in its time:
p-acp vvg dt n1 pp-f d po32 n1, pns12 vbr pc-acp vvi p-acp po31 n1:
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For that errour much spreads, and the Antinomian cannot by his principles avoid, that Christ intentionally died,
For that error much spreads, and the Antinomian cannot by his principles avoid, that christ intentionally died,
c-acp cst n1 av-d vvz, cc dt np1 vmbx p-acp po31 n2 vvi, cst np1 av-j vvd,
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and so offereth his grace to all.
and so Offereth his grace to all.
cc av vvz po31 n1 p-acp d.
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But for the matter in hand, if by a serious will be meant a will of approbation and complacency,
But for the matter in hand, if by a serious will be meant a will of approbation and complacency,
p-acp p-acp dt n1 p-acp n1, cs p-acp dt j vmb vbb vvn dt n1 pp-f n1 cc n1,
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yea and efficiency in some sense, no question but God did seriously will his standing, when he gave that commandement.
yea and efficiency in Some sense, no question but God did seriously will his standing, when he gave that Commandment.
uh cc n1 p-acp d n1, dx n1 p-acp np1 vdd av-j vvi po31 n-vvg, c-crq pns31 vvd cst n1.
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And howsoever Adam did fall, because he had not such help that would in the event make him stand,
And howsoever Adam did fallen, Because he had not such help that would in the event make him stand,
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yet God did not withdraw or deny any help unto him, whereby he was inabled to obey God.
yet God did not withdraw or deny any help unto him, whereby he was enabled to obey God.
av np1 vdd xx vvi cc vvi d n1 p-acp pno31, c-crq pns31 vbds vvn pc-acp vvi np1.
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To deny Adam that help, which should indeed make him stand, was no necessary requisite at all on Gods part.
To deny Adam that help, which should indeed make him stand, was no necessary requisite At all on God's part.
p-acp vvi np1 cst vvb, r-crq vmd av vvi pno31 vvi, vbds dx j j p-acp d p-acp ng1 n1.
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But secondly, that of Austins is good, God would not have suffered sin to be, if he could not have wrought greater good then sin was evill:
But secondly, that of Austins is good, God would not have suffered since to be, if he could not have wrought greater good then since was evil:
p-acp ord, cst pp-f npg1 vbz j, np1 vmd xx vhi vvn n1 pc-acp vbi, cs pns31 vmd xx vhi vvn jc j cs n1 vbds j-jn:
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not that God needed sin to shew his glory; for he needed no glory from the creature:
not that God needed since to show his glory; for he needed no glory from the creature:
xx cst np1 vvd n1 pc-acp vvi po31 n1; c-acp pns31 vvd dx n1 p-acp dt n1:
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but it pleased him to permit sin, that so thereby the riches of his grace and goodnesse might be manifested unto the children of his love.
but it pleased him to permit since, that so thereby the riches of his grace and Goodness might be manifested unto the children of his love.
cc-acp pn31 vvd pno31 pc-acp vvi n1, cst av av dt n2 pp-f po31 n1 cc n1 vmd vbi vvn p-acp dt n2 pp-f po31 n1.
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And if Arminians will not be satisfied with these Scripture considerations, we will say as Austin to the Hereticks, Illi garriant, nos credamus, Let them prate, while we beleeve.
And if Arminians will not be satisfied with these Scripture considerations, we will say as Austin to the Heretics, Illi garriant, nos Credamus, Let them prate, while we believe.
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5. Whether this law would have obliged all posterity.
5. Whither this law would have obliged all posterity.
crd cs d n1 vmd vhi vvn d n1.
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And certainly we must conclude, that this positive command was universall, and that Adam is here taken collectively;
And Certainly we must conclude, that this positive command was universal, and that Adam is Here taken collectively;
cc av-j pns12 vmb vvi, cst d j n1 vbds j, cc cst np1 vbz av vvn av-j;
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for, although that Adam was the person to whom this command was given, yet it was not personall,
for, although that Adam was the person to whom this command was given, yet it was not personal,
p-acp, cs d np1 vbds dt n1 p-acp ro-crq d n1 vbds vvn, av pn31 vbds xx j,
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but to Adam as an head, or common person:
but to Adam as an head, or Common person:
cc-acp pc-acp np1 p-acp dt n1, cc j n1:
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Hence Rom. 5. all are said to sin in him, for whether it be in him, or, in as much as all have sinned, it cometh to the same purpose;
Hence Rom. 5. all Are said to sin in him, for whither it be in him, or, in as much as all have sinned, it comes to the same purpose;
av np1 crd av-d vbr vvn pc-acp vvi p-acp pno31, c-acp cs pn31 vbb p-acp pno31, cc, p-acp c-acp d c-acp d vhb vvn, pn31 vvz p-acp dt d n1;
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for how could all be said to have sinned, but because they were in him? And this is also further to be proved by the commination, In the day thou eatest thereof, thou shalt dye:
for how could all be said to have sinned, but Because they were in him? And this is also further to be proved by the commination, In the day thou Eatest thereof, thou shalt die:
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now all the posterity of Adam dyeth hereby.
now all the posterity of Adam Dies hereby.
av d dt n1 pp-f np1 vvz av.
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Besides, the same reasons which prove a conveniency for a positive law, besides the naturall for Adam, doe also inferre for Adams posterity.
Beside, the same Reasons which prove a conveniency for a positive law, beside the natural for Adam, do also infer for Adams posterity.
p-acp, dt d n2 r-crq vvb dt n1 p-acp dt j n1, p-acp dt j p-acp np1, vdb av vvi p-acp npg1 n1.
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It is true, some Divines that doe hold a positive law would have been, yet seem to be afraid to affirme fully, that the posterity of Adam would have been tryed with the very same commandement of eating the forbidden fruit:
It is true, Some Divines that do hold a positive law would have been, yet seem to be afraid to affirm Fully, that the posterity of Adam would have been tried with the very same Commandment of eating the forbidden fruit:
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but I see no cause of questioning it.
but I see no cause of questioning it.
cc-acp pns11 vvb dx n1 pp-f vvg pn31.
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Now all this will be further cleared, when we come to shew, that this is not meerly a law, but a covenant, and so by that meanes there is a communicating of Adams sin unto his posterity.
Now all this will be further cleared, when we come to show, that this is not merely a law, but a Covenant, and so by that means there is a communicating of Adams sin unto his posterity.
av d d vmb vbi av-jc vvn, c-crq pns12 vvb pc-acp vvi, cst d vbz xx av-j dt n1, p-acp dt n1, cc av p-acp d n2 a-acp vbz dt vvg pp-f npg1 vvb p-acp po31 n1.
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And, indeed, if God had not dealt in a covenant way in this thing, there could be no more reason,
And, indeed, if God had not dealt in a Covenant Way in this thing, there could be no more reason,
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why Adams sin should be made ours, then the sins of our immediate parents are made ours.
why Adams since should be made ours, then the Sins of our immediate Parents Are made ours.
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I know Peter Martyr (and hee quoteth Bucer) is of a mind, that the sins of the immediate parents are made the sins of the posterity,
I know Peter Martyr (and he quoteth Bucer) is of a mind, that the Sins of the immediate Parents Are made the Sins of the posterity,
pns11 vvb np1 n1 (cc pns31 vvz n1) vbz pp-f dt n1, cst dt n2 pp-f dt j n2 vbr vvn dt n2 pp-f dt n1,
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and Austin inclineth much to that way:
and Austin Inclineth much to that Way:
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but this may serve to confute it, that the Apostle, Rom. 5. doth still lay death upon one mans disobedience.
but this may serve to confute it, that the Apostle, Rom. 5. does still lay death upon one men disobedience.
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Now, if our parents and ancestors were as full a cause as Adam was, why should the accusation be still laid upon him? But of this more hereafter.
Now, if our Parents and Ancestors were as full a cause as Adam was, why should the accusation be still laid upon him? But of this more hereafter.
av, cs po12 n2 cc n2 vbdr a-acp j dt n1 c-acp np1 vbds, q-crq vmd dt n1 vbb av vvn p-acp pno31? p-acp pp-f d dc av.
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6. How the threatning was fulfilled upon him, when he did eate of the forbidden fruit. We need not run to the answer of some, that this was spoken onely by way of threatning,
6. How the threatening was fulfilled upon him, when he did eat of the forbidden fruit. We need not run to the answer of Some, that this was spoken only by Way of threatening,
crd c-crq dt vvg vbds vvn p-acp pno31, c-crq pns31 vdd vvi pp-f dt j-vvn n1. pns12 vvb xx vvi p-acp dt n1 pp-f d, cst d vbds vvn av-j p-acp n1 pp-f vvg,
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and not positively, as that sentence upon the Ninivites; for these conclude, therefore Adam died not, because of his repentance:
and not positively, as that sentence upon the Ninevites; for these conclude, Therefore Adam died not, Because of his Repentance:
cc xx av-j, c-acp cst n1 p-acp dt fw-la; p-acp d vvb, av np1 vvd xx, c-acp pp-f po31 n1:
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but Adam did not immediately repent, and when he did, yet for all that he died.
but Adam did not immediately Repent, and when he did, yet for all that he died.
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Others reade it thus, In the day thou eatest thereof, and then make the words absolute that follow, Thou shalt die: as if God had said, There is no day excepted from thy death, when thou shalt eate.
Others read it thus, In the day thou Eatest thereof, and then make the words absolute that follow, Thou shalt die: as if God had said, There is no day excepted from thy death, when thou shalt eat.
ng2-jn vvb pn31 av, p-acp dt n1 pns21 vv2 av, cc av vvb dt n2 j cst vvb, pns21 vm2 vvi: c-acp cs np1 vhd vvn, pc-acp vbz dx n1 vvn p-acp po21 n1, c-crq pns21 vm2 vvi.
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But the common answer is best, which takes to dye, for to be in the state of death:
But the Common answer is best, which Takes to die, for to be in the state of death:
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and therefore Symmachus his translation is commended, which hath, Thou shalt be mortall; so that hereby is implyed a condition and a change of Adams state as soon as he should eate this forbidden fruit:
and Therefore Symmachus his Translation is commended, which hath, Thou shalt be Mortal; so that hereby is employed a condition and a change of Adams state as soon as he should eat this forbidden fruit:
cc av np1 po31 n1 vbz vvn, r-crq vhz, pns21 vm2 vbi j-jn; av cst av vbz vvn dt n1 cc dt n1 pp-f npg1 n1 c-acp av c-acp pns31 vmd vvi d j-vvn n1:
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And by death, we are not onely to meane that of the actuall dissolution of soule and body,
And by death, we Are not only to mean that of the actual dissolution of soul and body,
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but all diseases and paines, that are the harbingers of it. So that hereby Christians are to be raised higher, to be more Eagle-eyed then Philosophers:
but all diseases and pains, that Are the harbingers of it. So that hereby Christians Are to be raised higher, to be more Eagle-eyed then Philosophers:
cc-acp d n2 cc n2, cst vbr dt n2 pp-f pn31. av cst av njpg2 vbr pc-acp vbi vvn jc, pc-acp vbi av-dc j av n2:
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They spake of death and diseases, as tributes to be paid, they complained of Nature as a step-mother;
They spoke of death and diseases, as Tributes to be paid, they complained of Nature as a stepmother;
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but they were not able to see sin the cause of this. Yea, in this threatning we are to understand spirituall death, and eternall also.
but they were not able to see since the cause of this. Yea, in this threatening we Are to understand spiritual death, and Eternal also.
cc-acp pns32 vbdr xx j pc-acp vvi n1 dt n1 pp-f d. uh, p-acp d n-vvg pns12 vbr pc-acp vvi j n1, cc j av.
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Indeed, it's made a question, Whether, if Adam had continued, he should have been translated into heaven, or confirmed onely in Paradise:
Indeed, it's made a question, Whither, if Adam had continued, he should have been translated into heaven, or confirmed only in Paradise:
np1, pn31|vbz vvn dt n1, cs, cs np1 vhd vvn, pns31 vmd vhi vbn vvn p-acp n1, cc vvd av-j p-acp n1:
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but that his death would have been more then temporall, appeareth fully by Rom. 5. Indeed, the things that concerne heaven and hell,
but that his death would have been more then temporal, appears Fully by Rom. 5. Indeed, the things that concern heaven and hell,
p-acp cst po31 n1 vmd vhi vbn av-dc cs j, vvz av-j p-acp np1 crd np1, dt n2 cst vvb n1 cc n1,
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or the resurrection, are not so frequently and plainly mentioned in the Old Testament as in the New;
or the resurrection, Are not so frequently and plainly mentioned in the Old Testament as in the New;
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yet there are sufficient places to convince, that the promises and threatnings in the Old Testament were not onely temporall,
yet there Are sufficient places to convince, that the promises and threatenings in the Old Testament were not only temporal,
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as some doe most erroneously maintaine.
as Some doe most erroneously maintain.
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7. Whether Adam was mortall, before his eating of the forbidden fruit. And this indeed is a very famous question;
7. Whither Adam was Mortal, before his eating of the forbidden fruit. And this indeed is a very famous question;
crd cs np1 vbds j-jn, c-acp po31 n-vvg pp-f dt j-vvn n1. cc d av vbz dt av j n1;
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but I shall not be large in it.
but I shall not be large in it.
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The orthodox they hold, that immortality was a priviledge of innocency, and that Adams body then onely became mortall,
The orthodox they hold, that immortality was a privilege of innocency, and that Adams body then only became Mortal,
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when his soule was made sinfull. This is vehemently opposed by Papists, and by Socinians: now they both agree, that man should not actually have dyed, but for sin;
when his soul was made sinful. This is vehemently opposed by Papists, and by socinians: now they both agree, that man should not actually have died, but for since;
c-crq po31 n1 vbds vvn j. d vbz av-j vvn p-acp njp2, cc p-acp njp2: av pns32 d vvb, cst n1 vmd xx av-j vhi vvn, cc-acp p-acp n1;
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only they say, he was mortall, as the Socinians, or immortall, by a meere supernaturall gift of God.
only they say, he was Mortal, as the socinians, or immortal, by a mere supernatural gift of God.
av-j pns32 vvb, pns31 vbds j-jn, c-acp dt njp2, cc j, p-acp dt j j n1 pp-f np1.
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But a thing may be said to be immortall severall waies, as the Learned observe: 1. From an absolute necessity, either inward or outward;
But a thing may be said to be immortal several ways, as the Learned observe: 1. From an absolute necessity, either inward or outward;
p-acp dt n1 vmb vbi vvn pc-acp vbi j j n2, c-acp dt j vvi: crd p-acp dt j n1, d j cc j;
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in this sense God onely is said to be immortall. 2. When there is no inward materiall cause of dissolution,
in this sense God only is said to be immortal. 2. When there is no inward material cause of dissolution,
p-acp d n1 np1 av-j vbz vvn pc-acp vbi j. crd c-crq a-acp vbz dx j j-jn n1 pp-f n1,
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though outwardly it may be destroyed;
though outwardly it may be destroyed;
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and thus are Angels, and the soules of men. 3. A thing may be said to be immortall by some speciall gift and appointment of God, as the bodies glorified:
and thus Are Angels, and the Souls of men. 3. A thing may be said to be immortal by Some special gift and appointment of God, as the bodies glorified:
cc av vbr n2, cc dt n2 pp-f n2. crd dt n1 vmb vbi vvn pc-acp vbi j p-acp d j n1 cc n1 pp-f np1, c-acp dt n2 vvn:
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and, as some say, the heavens and maine parts of the world shall have onely a qualitative alteration, not a substantiall abolition. 4. That is immortall, which hath no propensity to death,
and, as Some say, the heavens and main parts of the world shall have only a qualitative alteration, not a substantial abolition. 4. That is immortal, which hath no propensity to death,
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yet such a condition being put, it will die; and thus Adam was: therefore in some sense he may be said mortall, in another immortall:
yet such a condition being put, it will die; and thus Adam was: Therefore in Some sense he may be said Mortal, in Another immortal:
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But because he is commonly called mortall that is obnoxious to death, therefore we say, Adam, before his sin, was immortall;
But Because he is commonly called Mortal that is obnoxious to death, Therefore we say, Adam, before his since, was immortal;
cc-acp c-acp pns31 vbz av-j vvn j-jn cst vbz j p-acp n1, av pns12 vvb, np1, p-acp po31 n1, vbds j;
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and this is abundantly confirmed by this sentence of commination.
and this is abundantly confirmed by this sentence of commination.
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And therefore though Adam would have eaten and drunk, though his body was elementary, and the originall of it dust,
And Therefore though Adam would have eaten and drunk, though his body was elementary, and the original of it dust,
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though he would have begotten children;
though he would have begotten children;
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yet none of these can prove him mortall, because the righteousnesse in his soule would have preserved the fit temperament of his body, especially having Gods promise made to his obedience.
yet none of these can prove him Mortal, Because the righteousness in his soul would have preserved the fit temperament of his body, especially having God's promise made to his Obedience.
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8. Whether upon this threatning, Thou shalt die, can be fixed that cursed opinion of the mortality of the whole man, in soule as well as body.
8. Whither upon this threatening, Thou shalt die, can be fixed that cursed opinion of the mortality of the Whole man, in soul as well as body.
crd cs p-acp d j-vvg, pns21 vm2 vvi, vmb vbi vvn cst j-vvn n1 pp-f dt n1 pp-f dt j-jn n1, p-acp n1 c-acp av c-acp n1.
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Of all the errours that have risen up, there is none more horrid in nature, and more monstrous in falshood then this:
Of all the errors that have risen up, there is none more horrid in nature, and more monstrous in falsehood then this:
pp-f d dt n2 cst vhb vvn a-acp, pc-acp vbz pix av-dc j p-acp n1, cc av-dc j p-acp n1 cs d:
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so that if it could be true of any mans soule, that it was not an immateriall substance,
so that if it could be true of any men soul, that it was not an immaterial substance,
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but onely a quality of the temperament;
but only a quality of the temperament;
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it would be true of the Authour of that Book, which seemeth to have little sense and apprehension of the divine authority in the Scriptures concerning this matter.
it would be true of the Author of that Book, which seems to have little sense and apprehension of the divine Authority in the Scriptures Concerning this matter.
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What an horrid falshood is it to call the doctrine of the immortall soule an hell-hatched doctrine? But certainly you would think,
What an horrid falsehood is it to call the Doctrine of the immortal soul an hell-hatched Doctrine? But Certainly you would think,
q-crq dt j n1 vbz pn31 pc-acp vvi dt n1 pp-f dt j n1 dt j n1? p-acp av-j pn22 vmd vvi,
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for a man to dare to broach such an opinion, he must have places of Scripture as visible as the Sun. But this Text is his Achilles, and all the rest shrowd under this, from which he frames his first and chiefest argument, thus:
for a man to Dare to broach such an opinion, he must have places of Scripture as visible as the Sun. But this Text is his Achilles, and all the rest shroud under this, from which he frames his First and chiefest argument, thus:
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What of Adam was immortall through innocency, was to be mortaliz'd by transgression: But whole Adam was in innocency immortall: What of Adam was immortal through innocency, was to be mortalized by Transgression: But Whole Adam was in innocency immortal:
r-crq pp-f np1 vbds j p-acp n1, vbds pc-acp vbi vvn p-acp n1: p-acp j-jn np1 vbds p-acp n1 j:
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Therefore all and every part, even whole man was lyable to death by sin.
Therefore all and every part, even Whole man was liable to death by since.
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But what Logician doth not see a great deale more foisted into the Conclusion, then was in the Premises? Whole Adam was to be mortaliz'd, therefore all and every part. What a non sequitur is here? That is true of the whole,
But what Logician does not see a great deal more foisted into the Conclusion, then was in the Premises? whole Adam was to be mortalized, Therefore all and every part. What a non sequitur is Here? That is true of the Whole,
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as it is the whole, which is not true of every part.
as it is the Whole, which is not true of every part.
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If I should say, Whole Christ dyed, (for death is of the concrete, the person) therefore all and every part of Christ dyed, therefore his divine nature dyed;
If I should say, whole christ died, (for death is of the concrete, the person) Therefore all and every part of christ died, Therefore his divine nature died;
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this would be a strange inference: yet upon this fallacy is the frame of all his arguments built.
this would be a strange Inference: yet upon this fallacy is the frame of all his Arguments built.
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Man is said to be mortall, whole man dieth, therefore every part of man dieth. There is difference between totum and totalitas, the whole, and every part of that whole.
Man is said to be Mortal, Whole man Dieth, Therefore every part of man Dieth. There is difference between totum and totalitas, the Whole, and every part of that Whole.
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It's true, death doth bring the compositum, the person, to a non-entity, but not every part of that compositum to a non-entity.
It's true, death does bring the compositum, the person, to a nonentity, but not every part of that compositum to a nonentity.
pn31|vbz j, n1 vdz vvi dt fw-la, dt n1, p-acp dt j, cc-acp xx d n1 pp-f d fw-la p-acp dt j.
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Besides, that which was immortall, is mortalized, according to their natures, the soule dieth a spirituall and an eternall death.
Beside, that which was immortal, is mortalized, according to their nature's, the soul Dieth a spiritual and an Eternal death.
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But see how the Divell carries this man further, and sets him upon the pinacle of errour,
But see how the devil carries this man further, and sets him upon the pinnacle of error,
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and bids him throw himselfe head-long;
and bids him throw himself headlong;
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because he doth evidently say, that if the soules were destroyed as well as the bodies,
Because he does evidently say, that if the Souls were destroyed as well as the bodies,
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then there would be no heaven nor hell as yet; he is bold, and confesseth there is none till the resurrection.
then there would be no heaven nor hell as yet; he is bold, and Confesses there is none till the resurrection.
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Now if this be so, then how shall that be true, that the heaven must containe Christ till he come.
Now if this be so, then how shall that be true, that the heaven must contain christ till he come.
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This doth exceedingly puzzle him, but he takes the heaven for the place where the Sun is,
This does exceedingly puzzle him, but he Takes the heaven for the place where the Sun is,
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and concludes peremptorily (as if he had been in the same also) that Christs glorified body is in the Sun:
and concludes peremptorily (as if he had been in the same also) that Christ glorified body is in the Sun:
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Without doubt (saith he, pag. 33.) he must be in the Sun; Without doubt (Says he, page. 33.) he must be in the Sun;
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and (saith he, pag. 34.) The Sun may be called well the right hand of God, by which through Christ in him we live,
and (Says he, page. 34.) The Sun may be called well the right hand of God, by which through christ in him we live,
cc (vvz pns31, n1. crd) dt n1 vmb vbi vvn av dt j-jn n1 pp-f np1, p-acp r-crq p-acp np1 p-acp pno31 pns12 vvb,
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and move, and have our being: and move, and have our being:
cc vvi, cc vhb po12 n1:
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and there speaketh nothing but darknesse about light, as that the Sun is the vaile, to keep off the light of Christs body from us, which otherwise would be so glorious, we could not see it and live.
and there speaks nothing but darkness about Light, as that the Sun is the veil, to keep off the Light of Christ body from us, which otherwise would be so glorious, we could not see it and live.
cc a-acp vvz pix cc-acp n1 p-acp n1, c-acp cst dt n1 vbz dt n1, pc-acp vvi a-acp dt n1 pp-f npg1 n1 p-acp pno12, r-crq av vmd vbi av j, pns12 vmd xx vvi pn31 cc vvi.
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But how dare any man make this interpretation, The heavens must containe him, that is, he must be in the Sun, till be come to restitution of all things? The naming of these things is confutation enough, onely this I brought as in a passage meerly, to see what cause we have to pray to God to keep us from our selves, and our owne presumptuous thoughts.
But how Dare any man make this Interpretation, The heavens must contain him, that is, he must be in the Sun, till be come to restitution of all things? The naming of these things is confutation enough, only this I brought as in a passage merely, to see what cause we have to pray to God to keep us from our selves, and our own presumptuous thoughts.
p-acp q-crq vvb d n1 vvi d n1, dt n2 vmb vvi pno31, cst vbz, pns31 vmb vbi p-acp dt n1, p-acp vbi vvn p-acp n1 pp-f d n2? dt n-vvg pp-f d n2 vbz n1 av-d, av-j d pns11 vvd a-acp p-acp dt n1 av-j, pc-acp vvi r-crq n1 pns12 vhb pc-acp vvi p-acp np1 pc-acp vvi pno12 p-acp po12 n2, cc po12 d j n2.
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Ʋse 1. Of Instruction, that a law may be made, even to a righteous man,Ʋse 1. Of Instruction, that a law may be made, even to a righteous man,
j crd pp-f n1, cst dt n1 vmb vbi vvn, av p-acp dt j n1,
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and that threatnings may be menaced to a man, who yet is not under the actuall curse and damning power of the Law.
and that threatenings may be menaced to a man, who yet is not under the actual curse and damning power of the Law.
cc d n2-vvg vmb vbi vvd p-acp dt n1, r-crq av vbz xx p-acp dt j n1 cc vvg n1 pp-f dt n1.
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Use 2. To see the goodnesse of God, that tryed Adam but with one positive precept.Use 2. To see the Goodness of God, that tried Adam but with one positive precept.
vvb crd p-acp vvi dt n1 pp-f np1, cst j-vvn np1 cc-acp p-acp crd j n1.
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This should be a caution against multitude of Church precepts: how did Austin complaine of it, and Gerson in his time?
This should be a caution against multitude of Church Precepts: how did Austin complain of it, and Gerson in his time?
d vmd vbi dt n1 p-acp n1 pp-f n1 n2: c-crq vdd np1 vvb pp-f pn31, cc np1 p-acp po31 n1?
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Ʋse 3. How the Divell doth still prevaile over us with this temptation of knowledge.Ʋse 3. How the devil does still prevail over us with this temptation of knowledge.
j crd c-crq dt n1 vdz av vvi p-acp pno12 p-acp d n1 pp-f n1.
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There were Hereticks called Gnostici, and Ophitae. This desire to eate of the tree of knowledge, hath brought much ignorance and errour.
There were Heretics called Gnostics, and Ophites. This desire to eat of the tree of knowledge, hath brought much ignorance and error.
pc-acp vbdr n2 vvn np1, cc n1. d n1 pc-acp vvi pp-f dt n1 pp-f n1, vhz vvn d n1 cc n1.
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I know there are many people so sottish and stupid, that the Divell could never intice them with this temptation:
I know there Are many people so sottish and stupid, that the devil could never entice them with this temptation:
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They account it a trouble, even the knowledge of meere necessary things to salvation;
They account it a trouble, even the knowledge of mere necessary things to salvation;
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but when men desire to know above that which is written, this is a dangerous precepice.
but when men desire to know above that which is written, this is a dangerous precepice.
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Ʋse 4. To take heed of our selves.Ʋse 4. To take heed of our selves.
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If Adam, thus perfect, did faile in a command of tryall about so little a matter, take heed where you set gun-powder, seeing fire is in your heart.
If Adam, thus perfect, did fail in a command of trial about so little a matter, take heed where you Set gunpowder, seeing fire is in your heart.
cs np1, av j, vdd vvi p-acp dt n1 pp-f n1 p-acp av j dt n1, vvb n1 c-crq pn22 vvb n1, vvg n1 vbz p-acp po22 n1.
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Compare this of Adams with that of Abraham, what a vast difference? Austin thanks God that the heart and temptation did not meet together.
Compare this of Adams with that of Abraham, what a vast difference? Austin thanks God that the heart and temptation did not meet together.
vvb d pp-f npg1 p-acp d pp-f np1, r-crq dt j n1? np1 vvz np1 cst dt n1 cc n1 vdd xx vvi av.
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LECTURE XII. GENES. 1. 26. And God said, Let us make man in our image, after our likenesse.
LECTURE XII. GENESIS. 1. 26. And God said, Let us make man in our image, After our likeness.
n1 np1. np1. crd crd cc np1 vvd, vvb pno12 vvi n1 p-acp po12 n1, p-acp po12 n1.
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YOu have heard of a two-fold law given to Adam: one by outward prescript, for tryall and exhortation of his obedience;
YOu have herd of a twofold law given to Adam: one by outward prescript, for trial and exhortation of his Obedience;
pn22 vhb vvn pp-f dt n1 n1 vvn p-acp np1: crd p-acp j n1, p-acp n1 cc n1 pp-f po31 n1;
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the other by implantation, which was the Morall Law, and of that at this time.
the other by implantation, which was the Moral Law, and of that At this time.
dt j-jn p-acp n1, r-crq vbds dt j n1, cc pp-f d p-acp d n1.
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When God had made all other things, then man, the immediate and proxime end, was created;
When God had made all other things, then man, the immediate and proxime end, was created;
c-crq np1 vhd vvn d j-jn n2, cs n1, dt j cc n1 n1, vbds vvn;
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it being Gods goodnesse to make no living creature before he provided the food and nourishment of it.
it being God's Goodness to make no living creature before he provided the food and nourishment of it.
pn31 vbg npg1 n1 pc-acp vvi dx j-vvg n1 c-acp pns31 vvd dt n1 cc n1 pp-f pn31.
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And thus man, the last, but the choicest externall and visible piece of his workmanship, is created,
And thus man, the last, but the Choicest external and visible piece of his workmanship, is created,
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but in a great difference from the former;
but in a great difference from the former;
cc-acp p-acp dt j n1 p-acp dt j;
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for his creation is brought in by way of deliberation and advice, Let us make man: which words denote, 1. the excellency of the man to be made, 2. the mysterie of the Trinity is here implyed;
for his creation is brought in by Way of deliberation and Advice, Let us make man: which words denote, 1. the excellency of the man to be made, 2. the mystery of the Trinity is Here employed;
p-acp po31 n1 vbz vvn p-acp p-acp n1 pp-f n1 cc n1, vvb pno12 vvi n1: r-crq n2 vvb, crd dt n1 pp-f dt n1 pc-acp vbi vvn, crd dt n1 pp-f dt np1 vbz av vvn;
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for, howsoever the Jewes would have it, that he spoke to the Angels, or the inanimate creatures:
for, howsoever the Jews would have it, that he spoke to the Angels, or the inanimate creatures:
p-acp, c-acp dt np2 vmd vhi pn31, cst pns31 vvd p-acp dt n2, cc dt j n2:
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or others, that the word is used in the plurall number for dignity sake, as they shew examples in the Hebrew:
or Others, that the word is used in the plural number for dignity sake, as they show Examples in the Hebrew:
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yet we rather joyne with those that doe think it implyed, not indeed that this text of it selfe can prove a Trinity,
yet we rather join with those that do think it employed, not indeed that this text of it self can prove a Trinity,
av pns12 av-c vvi p-acp d cst vdb vvi pn31 vvn, xx av cst d n1 pp-f pn31 n1 vmb vvi dt np1,
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for the plurall number proveth no more three, then foure or two, but with other places that doe hold forth this doctrine more expresly:
for the plural number Proves no more three, then foure or two, but with other places that do hold forth this Doctrine more expressly:
p-acp dt j n1 vvz dx n1 crd, cs crd cc crd, cc-acp p-acp j-jn n2 cst vdb vvi av d n1 av-dc av-j:
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so that in the words you have the noble and great effect, Man; the wise and powerfull efficient, God; the excellent and admirable patterne or exemplar, After our image: God made man after his image,
so that in the words you have the noble and great Effect, Man; the wise and powerful efficient, God; the excellent and admirable pattern or exemplar, After our image: God made man After his image,
av cst p-acp dt n2 pn22 vhb dt j cc j n1, n1; dt j cc j j, np1; dt j cc j n1 cc n1, p-acp po12 n1: np1 vvd n1 p-acp po31 n1,
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and so implanted it in him, that that image could not be destroyed, unlesse man destroyed himself;
and so implanted it in him, that that image could not be destroyed, unless man destroyed himself;
cc av vvn pn31 p-acp pno31, cst d n1 vmd xx vbi vvn, cs n1 vvd px31;
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not that this image was his naturall substance and essence, but it was a concreated perfection in him.
not that this image was his natural substance and essence, but it was a Concreated perfection in him.
xx cst d n1 vbds po31 j n1 cc n1, cc-acp pn31 vbds dt j n1 p-acp pno31.
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Now, for the opening of this truth, let us consider these particulars: 1. Whether image or likenesse doe signifie the same thing.
Now, for the opening of this truth, let us Consider these particulars: 1. Whither image or likeness do signify the same thing.
av, p-acp dt n-vvg pp-f d n1, vvb pno12 vvi d n2-j: crd cs n1 cc n1 vdb vvi dt d n1.
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For the Papists, following the Fathers, make this difference:
For the Papists, following the Father's, make this difference:
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That image doth relate to the naturalls that man hath, his rationall soule with the naturall properties;
That image does relate to the naturals that man hath, his rational soul with the natural properties;
cst n1 vdz vvi p-acp dt n2-j cst n1 vhz, po31 j n1 p-acp dt j n2;
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and likenesse to the gratuitalls or supernaturalls, which were bestowed upon him.
and likeness to the gratuitalls or supernaturalls, which were bestowed upon him.
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Now the orthodox, especially the Calvinists, though they deny not but that the soule of a man, with the faculties thereof, may be called the image of God, secondarily and remotely (herein differing from the Lutherans, who will not acknowledge thus much) so that principally and chiefly it be placed in righteousnesse and holinesse;
Now the orthodox, especially the Calvinists, though they deny not but that the soul of a man, with the faculties thereof, may be called the image of God, secondarily and remotely (herein differing from the Lutherans, who will not acknowledge thus much) so that principally and chiefly it be placed in righteousness and holiness;
av dt n1, av-j dt np1, cs pns32 vvb xx p-acp d dt n1 pp-f dt n1, p-acp dt n2 av, vmb vbi vvn dt n1 pp-f np1, av-j cc av-j (av vvg p-acp dt njp2, r-crq vmb xx vvi av av-d) av cst av-j cc av-jn pn31 vbi vvn p-acp n1 cc n1;
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yet they say, this cannot be gathered from the words, for these reasons: 1. Because verse 27. where there is the execution of this decree in the text, there onely likenesse is named,
yet they say, this cannot be gathered from the words, for these Reasons: 1. Because verse 27. where there is the execution of this Decree in the text, there only likeness is nam,
av pns32 vvb, d vmbx vbi vvn p-acp dt n2, p-acp d n2: crd p-acp n1 crd n1 pc-acp vbz dt n1 pp-f d n1 p-acp dt n1, a-acp av-j n1 vbz vvn,
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and Gen. 9. there is onely image named, and Gen. 5. Adam is said to beget Seth after his image and likenesse;
and Gen. 9. there is only image nam, and Gen. 5. Adam is said to beget Seth After his image and likeness;
cc np1 crd a-acp vbz j n1 vvn, cc np1 crd np1 vbz vvn pc-acp vvi np1 p-acp po31 n1 cc n1;
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where such a distinction cannot be made: And this is so cleare, that Pererins and Lapide doe confesse it.
where such a distinction cannot be made: And this is so clear, that peregrines and Lapide do confess it.
c-crq d dt n1 vmbx vbi vvn: cc d vbz av j, cst ng1 cc vvd vdb vvi pn31.
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Nor is that any matter, because they are put downe as two Substantives:
Nor is that any matter, Because they Are put down as two Substantives:
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for that is usuall with the Hebrewes, when the later is intended onely as an Adjective:
for that is usual with the Hebrews, when the later is intended only as an Adjective:
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so Jerem. 29. 11. To give you an end and expectation, that is, an expected end; so here, image and likenesse, that is, an image most like.
so Jeremiah 29. 11. To give you an end and expectation, that is, an expected end; so Here, image and likeness, that is, an image most like.
av np1 crd crd pc-acp vvi pn22 dt n1 cc n1, cst vbz, dt j-vvn n1; av av, n1 cc n1, cst vbz, dt n1 av-ds av-j.
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2. Its considerable in what an image doth consist. Now the Learned, they speak of a four-fold image, or likenesse: 1 Where there is a likenesse in an absolute agreement in the same nature:
2. Its considerable in what an image does consist. Now the Learned, they speak of a fourfold image, or likeness: 1 Where there is a likeness in an absolute agreement in the same nature:
crd pn31|vbz j p-acp r-crq dt n1 vdz vvi. av dt j, pns32 vvb pp-f dt n1 n1, cc n1: crd c-crq pc-acp vbz dt n1 p-acp dt j n1 p-acp dt d n1:
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and thus the Son of God is the expresse image of the Father. 2. By participation of some universall nature:
and thus the Son of God is the express image of the Father. 2. By participation of Some universal nature:
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so a man and a beast are alike in their common nature of animality. 3. By proportion onely: as the Pilot of a ship,
so a man and a beast Are alike in their Common nature of animality. 3. By proportion only: as the Pilot of a ship,
av dt n1 cc dt n1 vbr av-j p-acp po32 j n1 pp-f n1. crd p-acp n1 av-j: p-acp dt n1 pp-f dt n1,
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and the Governour in the common-wealth are alike. 4. By agreement of order, when one thing is a patterne for another to be made after it:
and the Governor in the commonwealth Are alike. 4. By agreement of order, when one thing is a pattern for Another to be made After it:
cc dt n1 p-acp dt n1 vbr av. crd p-acp n1 pp-f n1, c-crq crd n1 vbz dt n1 p-acp j-jn pc-acp vbi vvn p-acp pn31:
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and this is properly to be an image; for two things go to the nature of an image: 1. Likenesse, and then 2. that this likenesse be made after another as a patterne.
and this is properly to be an image; for two things go to the nature of an image: 1. Likeness, and then 2. that this likeness be made After Another as a pattern.
cc d vbz av-j pc-acp vbi dt n1; p-acp crd n2 vvb p-acp dt n1 pp-f dt n1: crd n1, cc av crd d d n1 vbb vvn p-acp j-jn c-acp dt n1.
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Thus one egge is like another, but not a patterne of another:
Thus one egg is like Another, but not a pattern of Another:
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so man was made like Angels, yet not after their image, as the Socinians would have it.
so man was made like Angels, yet not After their image, as the socinians would have it.
av n1 vbds vvn av-j n2, av xx p-acp po32 n1, p-acp dt njp2 vmd vhi pn31.
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So that, to be made after the image of God, implieth a likenesse in us to God;
So that, to be made After the image of God, Implies a likeness in us to God;
av cst, pc-acp vbi vvn p-acp dt n1 pp-f np1, vvz dt n1 p-acp pno12 p-acp np1;
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and then, that this likenesse in us, is made after that patterne which is in God.
and then, that this likeness in us, is made After that pattern which is in God.
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And howsoever man is a body, and God a spirit; yet this image and likenesse may well be in other considerations.
And howsoever man is a body, and God a Spirit; yet this image and likeness may well be in other considerations.
cc c-acp n1 vbz dt n1, cc np1 dt n1; av d n1 cc n1 vmb av vbi p-acp j-jn n2.
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It was the opinion of Osiander, that therefore wee are said to be made after the iof God,
It was the opinion of Osiander, that Therefore we Are said to be made After the iof God,
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because we are made after the likenesse of that humane nature, which the second Person in Trinity was to assume:
Because we Are made After the likeness of that humane nature, which the second Person in Trinity was to assume:
c-acp pns12 vbr vvn p-acp dt n1 pp-f cst j n1, r-crq dt ord n1 p-acp np1 vbds pc-acp vvi:
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and this hath been preached alate as probable;
and this hath been preached alate as probable;
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but that may hereafter be confuted, when wee come to handle that Question, Whether Christ, as a Mediatour, was knowne and considered of in the state of innocency.
but that may hereafter be confuted, when we come to handle that Question, Whither christ, as a Mediator, was known and considered of in the state of innocency.
cc-acp d vmb av vbi vvn, c-crq pns12 vvb pc-acp vvi d n1, cs np1, c-acp dt n1, vbds vvn cc vvn pp-f p-acp dt n1 pp-f n1.
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3. Let us consider in what that image or likenesse doth consist. Where, not standing upon the rationall soule of a man, which we call the remote image of God, in which sense, we are forbid to kill a man,
3. Let us Consider in what that image or likeness does consist. Where, not standing upon the rational soul of a man, which we call the remote image of God, in which sense, we Are forbid to kill a man,
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or to curse a man, because he is made after the image of God; we may take notice of the severall perfections and qualifications in Adams soul:
or to curse a man, Because he is made After the image of God; we may take notice of the several perfections and qualifications in Adams soul:
cc pc-acp vvi dt n1, c-acp pns31 vbz vvn p-acp dt n1 pp-f np1; pns12 vmb vvi n1 pp-f dt j n2 cc n2 p-acp npg1 n1:
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As, 1. In his Understanding there was an exact knowledge of divine and naturall things: Of divine, because otherwise he could not have loved God,
As, 1. In his Understanding there was an exact knowledge of divine and natural things: Of divine, Because otherwise he could not have loved God,
c-acp, crd p-acp po31 n1 a-acp vbds dt j n1 pp-f j-jn cc j n2: pp-f j-jn, c-acp av pns31 vmd xx vhi vvn np1,
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if hee had not known him, nor could hee be said to be made very good. Hence some make a three-fold light: 1. That of imediate knowledge, which Adam had. 2. The light of faith, which the regenerate have: 3. The light of glory, which the Saints in heaven have.
if he had not known him, nor could he be said to be made very good. Hence Some make a threefold Light: 1. That of Immediate knowledge, which Adam had. 2. The Light of faith, which the regenerate have: 3. The Light of glory, which the Saints in heaven have.
cs pns31 vhd xx vvn pno31, ccx vmd pns31 vbi vvn pc-acp vbi vvn av j. av d vvb dt j j: crd cst pp-f j n1, r-crq np1 vhd. crd dt j pp-f n1, r-crq dt j-vvn vhb: crd dt j pp-f n1, r-crq dt n2 p-acp n1 vhb.
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Now how great is this perfection? Even Aristotle said, that a little knowledge, though conjecturall, about heavenly things, is to be preferred above much knowledge, though certains, about inferiour things.
Now how great is this perfection? Even Aristotle said, that a little knowledge, though conjectural, about heavenly things, is to be preferred above much knowledge, though certains, about inferior things.
av c-crq j vbz d n1? j np1 vvd, cst dt j n1, cs j, p-acp j n2, vbz pc-acp vbi vvn p-acp d n1, cs fw-fr, p-acp j-jn n2.
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How glorious must Adams estate be, when his Understanding was made thus perfect? And then for inferiour things, the creatures, his knowledge appeareth in the giving of Names to all the creatures,
How glorious must Adams estate be, when his Understanding was made thus perfect? And then for inferior things, the creatures, his knowledge appears in the giving of Names to all the creatures,
c-crq j vmb np1 n1 vbi, c-crq po31 n1 vbds vvn av j? cc av p-acp j-jn n2, dt n2, po31 n1 vvz p-acp dt vvg pp-f n2 p-acp d dt n2,
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and especially unto Evo. Adam indeed did not know all things, yea he might grow in experimentall knowledge;
and especially unto Eve. Adam indeed did not know all things, yea he might grow in experimental knowledge;
cc av-j p-acp np1. np1 av vdd xx vvi d n2, uh pns31 vmd vvi p-acp j n1;
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but all things that were necessary for him, created to such an happy end, to know, those he did:
but all things that were necessary for him, created to such an happy end, to know, those he did:
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but to know that he should fall, and that Christ would be a Mediatour, these things he could not,
but to know that he should fallen, and that christ would be a Mediator, these things he could not,
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unlesse it were by revelation, which is not supposed to be made unto him.
unless it were by Revelation, which is not supposed to be made unto him.
cs pn31 vbdr p-acp n1, r-crq vbz xx vvn pc-acp vbi vvn p-acp pno31.
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So, to know those things which were of ornament and beauty to his soule, cannot be denied him.
So, to know those things which were of ornament and beauty to his soul, cannot be denied him.
np1, pc-acp vvi d n2 r-crq vbdr pp-f n1 cc n1 p-acp po31 n1, vmbx vbi vvn pno31.
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Thus was Adam created excellent in intellectuall abilities; for sapience, knowing God; for science, knowing the creatures;
Thus was Adam created excellent in intellectual abilities; for sapience, knowing God; for science, knowing the creatures;
av vbds np1 vvn j p-acp j n2; p-acp n1, vvg np1; p-acp n1, vvg dt n2;
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and for prudence, exquisite in all things to be done.
and for prudence, exquisite in all things to be done.
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2. His Will, which is the universall appetite of the whole man, which is like the supreme orbe, that carrieth the inferiour with the power of it, this was wonderfully good, furnished with severall habits of goodnesse, as the firmament with stars:
2. His Will, which is the universal appetite of the Whole man, which is like the supreme orb, that Carrieth the inferior with the power of it, this was wonderfully good, furnished with several habits of Goodness, as the firmament with Stars:
crd po31 vmb, r-crq vbz dt j n1 pp-f dt j-jn n1, r-crq vbz av-j dt j n1, cst vvz dt j-jn p-acp dt n1 pp-f pn31, d vbds av-j j, vvn p-acp j n2 pp-f n1, c-acp dt n1 p-acp n2:
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for in it was a propensity to all good, Ephes. 4. 24. It's called righteousnesse and true holinesse: and Eccl. 7. 29. God made man upright: His Will was not bad,
for in it was a propensity to all good, Ephesians 4. 24. It's called righteousness and true holiness: and Ecclesiastes 7. 29. God made man upright: His Will was not bad,
p-acp p-acp pn31 vbds dt n1 p-acp d j, np1 crd crd pn31|vbz vvn n1 cc j n1: cc np1 crd crd np1 vvd n1 av-j: po31 vmb vbds xx j,
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or not good, that is, indifferent;
or not good, that is, indifferent;
cc xx j, cst vbz, j;
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but very good. The imaginations of the thoughts of his heart were only good, and that continually.
but very good. The Imaginations of the thoughts of his heart were only good, and that continually.
cc-acp av j. dt n2 pp-f dt n2 pp-f po31 n1 vbdr av-j j, cc cst av-j.
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And certainly if David, Job, and others, who have this image restored in them but in part, doe yet delight in Gods will,
And Certainly if David, Job, and Others, who have this image restored in them but in part, do yet delight in God's will,
cc av-j cs np1, np1, cc n2-jn, r-crq vhb d n1 vvn p-acp pno32 p-acp p-acp n1, vdb av vvi p-acp n2 vmb,
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how much more must Adam, who when he would doe good, found no evill present with him? He could not say as we must, Lord, I beleeve, help my unbeliefe:
how much more must Adam, who when he would do good, found no evil present with him? He could not say as we must, Lord, I believe, help my unbelief:
c-crq d dc vmb np1, r-crq c-crq pns31 vmd vdi j, vvd dx j-jn n1 p-acp pno31? pns31 vmd xx vvi c-acp pns12 vmb, n1, pns11 vvb, vvb po11 n1:
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Lord, I love, help my want of love.
Lord, I love, help my want of love.
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He could not complaine, as that man, Libenter bonus esse vellem, sed cogitationes meae non patiuntur.
He could not complain, as that man, Libenter bonus esse vellem, sed Cogitations meae non patiuntur.
pns31 vmd xx vvi, c-acp cst n1, vvb fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la.
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Yet, though his Will was thus good, he needed help from God to be able to doe any good thing.
Yet, though his Will was thus good, he needed help from God to be able to do any good thing.
av, cs po31 n1 vbds av j, pns31 vvd n1 p-acp np1 pc-acp vbi j pc-acp vdi d j n1.
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I know there are some learned Divines, as Pareus, that doe deny the holinesse Adam had,
I know there Are Some learned Divines, as Pareus, that do deny the holiness Adam had,
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or the help God gave Adam, to be truly and properly called grace; righteousnesse they will call it,
or the help God gave Adam, to be truly and properly called grace; righteousness they will call it,
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and the gift of God, but not grace. Therefore Pareus reproveth Bellarmine for stiling his Book De gratia primi hominis: and his reason is,
and the gift of God, but not grace. Therefore Pareus Reproveth Bellarmine for styling his Book De Gratia Primi hominis: and his reason is,
cc dt n1 pp-f np1, cc-acp xx vvi. av np1 vvz np1 p-acp vvg po31 n1 fw-fr fw-la fw-la fw-la: cc po31 n1 vbz,
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because the Scripture makes that onely grace which comes by Christ, and when the subject is in a contrary condition, as we are;
Because the Scripture makes that only grace which comes by christ, and when the Subject is in a contrary condition, as we Are;
c-acp dt n1 vvz d j n1 r-crq vvz p-acp np1, cc c-crq dt n-jn vbz p-acp dt j-jn n1, c-acp pns12 vbr;
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but it was not so with Adam: but I cannot tell whether this be worth the while to dispute.
but it was not so with Adam: but I cannot tell whither this be worth the while to dispute.
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This is certaine, 1. that Adam could not persevere or continue in obedience to God, without help from God.
This is certain, 1. that Adam could not persevere or continue in Obedience to God, without help from God.
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Nor secondly, was he confirmed in a state of goodnesse, as the Angels are; yea, as every godly man now is through Christ:
Nor secondly, was he confirmed in a state of Goodness, as the Angels Are; yea, as every godly man now is through christ:
ccx ord, vbds pns31 vvn p-acp dt n1 pp-f n1, c-acp dt n2 vbr; uh, c-acp d j n1 av vbz p-acp np1:
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and therefore being mutable, we may well conceive a possibility of his falling, though made thus holy.
and Therefore being mutable, we may well conceive a possibility of his falling, though made thus holy.
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3. In his Affections. 1. These tempests and waves were under the command of that holinesse: They were to Adam as wings to the bird, as wheels to the chariot;
3. In his Affections. 1. These tempests and waves were under the command of that holiness: They were to Adam as wings to the bird, as wheels to the chariot;
crd p-acp po31 n2. crd d n2 cc n2 vbdr p-acp dt n1 pp-f d n1: pns32 vbdr p-acp np1 p-acp n2 p-acp dt n1, c-acp n2 p-acp dt n1;
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and he was not, as Actaeon, devoured of those that followed him, as it is with us:
and he was not, as actaeon, devoured of those that followed him, as it is with us:
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for, if you consider Affections in the rise of them, they did not move, or stirre, but when holinesse commanded them.
for, if you Consider Affections in the rise of them, they did not move, or stir, but when holiness commanded them.
c-acp, cs pn22 vvb n2 p-acp dt n1 pp-f pno32, pns32 vdd xx vvi, cc vvi, cc-acp q-crq n1 vvd pno32.
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This is proved, in that he was made right: Therefore there could not any Affection stirre or move irregularly;
This is proved, in that he was made right: Therefore there could not any Affection stir or move irregularly;
d vbz vvn, p-acp cst pns31 vbds vvn av-jn: av pc-acp vmd xx d n1 vvi cc vvi av-j;
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as it's said of Christ, NONLATINALPHABET, he troubled himselfe. There were indeed Affections moving in Christ, and so in Adam; but they were as cleane water moved in a cleare glasse:
as it's said of christ,, he troubled himself. There were indeed Affections moving in christ, and so in Adam; but they were as clean water moved in a clear glass:
c-acp pn31|vbz vvn pp-f np1,, pns31 vvd px31. a-acp vbdr av n2 vvg p-acp np1, cc av p-acp np1; p-acp pns32 vbdr a-acp j n1 vvn p-acp dt j n1:
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but in us they are as water stirred in a muddy place, which casteth great desilement.
but in us they Are as water stirred in a muddy place, which Cast great defilement.
cc-acp p-acp pno12 pns32 vbr p-acp n1 vvd p-acp dt j n1, r-crq vvz j n1.
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Adam therefore, being made right, he could set his Affections, as the Artificer doth his clock, to make it strike when and what he will.Adam Therefore, being made right, he could Set his Affections, as the Artificer does his clock, to make it strike when and what he will.
np1 av, vbg vvn av-jn, pns31 vmd vvi po31 n2, p-acp dt n1 vdz po31 n1, pc-acp vvi pn31 vvi c-crq cc r-crq pns31 vmb.
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2. These Affections are subjected in regard of the continuance of them.
2. These Affections Are subjected in regard of the Continuance of them.
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When our Affections and Passions are raised, how hardly are they composed againe? how are we angry,
When our Affections and Passion Are raised, how hardly Are they composed again? how Are we angry,
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and sin? how doe we grieve, and sin? whereas in the state of innocency, they were so under the nurture of it, that,
and since? how do we grieve, and since? whereas in the state of innocency, they were so under the nurture of it, that,
cc n1? q-crq vdb pns12 vvi, cc n1? cs p-acp dt n1 pp-f n1, pns32 vbdr av p-acp dt n1 pp-f pn31, cst,
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as we command our dogs to fetch and carry, and to lay downe;
as we command our Dogs to fetch and carry, and to lay down;
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so could Adam then doe, bid come fetch such an object, and then bid it to lay downe againe.
so could Adam then do, bid come fetch such an Object, and then bid it to lay down again.
av vmd np1 av vdb, vvb vvb vvi d dt n1, cc av vvb pn31 pc-acp vvi a-acp av.
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3. In regard of the degrees of them. We are so corrupted, that we cannot love, but we over-love;
3. In regard of the Degrees of them. We Are so corrupted, that we cannot love, but we overlove;
crd p-acp n1 pp-f dt n2 pp-f pno32. pns12 vbr av vvn, cst pns12 vmbx vvi, cc-acp pns12 n1;
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we cannot grieve, but we over-grieve: All our heat is presently feaverish; but it was then far otherwise.
we cannot grieve, but we overgrieve: All our heat is presently feverish; but it was then Far otherwise.
pns12 vmbx vvi, cc-acp pns12 j: d po12 n1 vbz av-j j; cc-acp pn31 vbds av av-j av.
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Now then by this righteousnesse you may perceive the glorious image that God put upon us,
Now then by this righteousness you may perceive the glorious image that God put upon us,
av av p-acp d n1 pn22 vmb vvi dt j n1 cst np1 vvd p-acp pno12,
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and apply it to us, who are banished not onely out of a place of Paradise,
and apply it to us, who Are banished not only out of a place of Paradise,
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but out of all these inward abilities: and who can deplore our estate enough? Thus was the Morall Law written in his heart:
but out of all these inward abilities: and who can deplore our estate enough? Thus was the Moral Law written in his heart:
cc-acp av pp-f d d j n2: cc r-crq vmb vvi po12 n1 av-d? av vbds dt j n1 vvn p-acp po31 n1:
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and what the command is for direction, that he was for conversation.
and what the command is for direction, that he was for Conversation.
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And howsoever the Socinians deny this law written in his heart, yet acknowledging he had a conscience, which had dictates of that which was good and righteous, it amounts almost to as much.
And howsoever the socinians deny this law written in his heart, yet acknowledging he had a conscience, which had dictates of that which was good and righteous, it amounts almost to as much.
cc c-acp dt njp2 vvb d n1 vvn p-acp po31 n1, av vvg pns31 vhd dt n1, r-crq vhd vvz pp-f d r-crq vbds j cc j, pn31 vvz av p-acp a-acp av-d.
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Nor is it any matter, though we reade not of any such outward law given to him:
Nor is it any matter, though we read not of any such outward law given to him:
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nor is it necessary to make such a Question, Whether the breach of the Morall Law would have undone Adam and his posterity, as well as the transgression of the positive law.
nor is it necessary to make such a Question, Whither the breach of the Moral Law would have undone Adam and his posterity, as well as the Transgression of the positive law.
ccx vbz pn31 j pc-acp vvi d dt n1, cs dt n1 pp-f dt j n1 vmd vhi vvn np1 cc po31 n1, c-acp av c-acp dt n1 pp-f dt j n1.
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For all must necessarily think, that the Morall Law implanted in his heart, and obedience thereunto, was the greatest part of Adams happinesse and holinesse.
For all must necessarily think, that the Moral Law implanted in his heart, and Obedience thereunto, was the greatest part of Adams happiness and holiness.
p-acp d vmb av-j vvi, cst dt j n1 vvn p-acp po31 n1, cc n1 av, vbds dt js n1 pp-f npg1 n1 cc n1.
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Although we told you, disobedience unto that positive precept, which was onely for tryall, might in some sense be judged more hainous,
Although we told you, disobedience unto that positive precept, which was only for trial, might in Some sense be judged more heinous,
cs pns12 vvd pn22, n1 p-acp d j n1, r-crq vbds av-j p-acp n1, vmd p-acp d n1 vbi vvn av-dc j,
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then disobedience to the Morall Law.
then disobedience to the Moral Law.
cs n1 p-acp dt j n1.
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In the next place, the image of God did consist in a freedome from all feare of misery and danger,
In the next place, the image of God did consist in a freedom from all Fear of misery and danger,
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even proportionably as God is without feare: And this happinesse is the consequent of his holinesse.even proportionably as God is without Fear: And this happiness is the consequent of his holiness.
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And if it be true of the image of God repaired in us, that it is to make us serve him without feare all the daies of our life, how much more must it be verified of Adam in that estate? And if you demand how Adam could be without feare, seeing he knew he might fall, and so become miserable:
And if it be true of the image of God repaired in us, that it is to make us serve him without Fear all the days of our life, how much more must it be verified of Adam in that estate? And if you demand how Adam could be without Fear, seeing he knew he might fallen, and so become miserable:
cc cs pn31 vbb j pp-f dt n1 pp-f np1 vvd p-acp pno12, cst pn31 vbz pc-acp vvi pno12 vvi pno31 p-acp n1 d dt n2 pp-f po12 n1, c-crq av-d av-dc vmb pn31 vbi vvn pp-f np1 p-acp d n1? cc cs pn22 vvb c-crq np1 vmd vbi p-acp n1, vvg pns31 vvd pns31 vmd vvi, cc av vvb j:
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the Answer is to be taken from that state wherein he was created; having no guilt within him, he could have no feare:
the Answer is to be taken from that state wherein he was created; having no guilt within him, he could have no Fear:
dt n1 vbz pc-acp vbi vvn p-acp d n1 c-crq pns31 vbds vvn; vhg dx n1 p-acp pno31, pns31 vmd vhi dx n1:
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Even as some learned men say, the godly shall remember their sins in heaven, yet without shame and sorrow,
Even as Some learned men say, the godly shall Remember their Sins in heaven, yet without shame and sorrow,
av c-acp d j n2 vvb, dt j vmb vvi po32 n2 p-acp n1, av p-acp n1 cc n1,
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because that glorified nature is not capable of it.
Because that glorified nature is not capable of it.
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And this is a reason why Eve was not a friend of the Serpent, though it was used by the Divell to speak.
And this is a reason why Eve was not a friend of the Serpent, though it was used by the devil to speak.
cc d vbz dt n1 q-crq np1 vbds xx dt n1 pp-f dt n1, cs pn31 vbds vvn p-acp dt n1 pc-acp vvi.
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Lastly, this image of God consisted in the dominion and soveraignty he had over the other creatures.
Lastly, this image of God consisted in the dominion and sovereignty he had over the other creatures.
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And this was rather a consequent of this image, then part of it;
And this was rather a consequent of this image, then part of it;
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for when God had declared his will to make man after his image, then he also said he should rule over the rest.
for when God had declared his will to make man After his image, then he also said he should Rule over the rest.
c-acp c-crq np1 vhd vvn po31 n1 pc-acp vvi n1 p-acp po31 n1, cs pns31 av vvd pns31 vmd vvi p-acp dt n1.
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The Socinians indeed make this the onely ground or particular wherein this image doth consist,
The socinians indeed make this the only ground or particular wherein this image does consist,
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and therefore hold that the woman was not made after the image of God, because she was made in subordination to the man. But that is easily answered;
and Therefore hold that the woman was not made After the image of God, Because she was made in subordination to the man. But that is Easily answered;
cc av vvb d dt n1 vbds xx vvn p-acp dt n1 pp-f np1, c-acp pns31 vbds vvn p-acp n1 p-acp dt n1. p-acp d vbz av-j vvn;
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for, although shee was made in subjection to him, yet with dominion over the rest of the creatures.
for, although she was made in subjection to him, yet with dominion over the rest of the creatures.
p-acp, cs pns31 vbds vvn p-acp n1 p-acp pno31, av p-acp n1 p-acp dt n1 pp-f dt n2.
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Now we might adde also, that in his body there was something of Gods image; as the impassibility of it, and the immortality:
Now we might add also, that in his body there was something of God's image; as the impassibility of it, and the immortality:
av pns12 vmd vvi av, cst p-acp po31 n1 a-acp vbds pi pp-f npg1 n1; c-acp dt n1 pp-f pn31, cc dt n1:
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but these things doe not come within my subject.
but these things do not come within my Subject.
cc-acp d n2 vdb xx vvi p-acp po11 n-jn.
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We therefore come to shew the properties of this righteousnesse and holinesse that was thus fixed in Adams heart.
We Therefore come to show the properties of this righteousness and holiness that was thus fixed in Adams heart.
pns12 av vvb pc-acp vvi dt n2 pp-f d n1 cc n1 cst vbds av vvn p-acp npg1 n1.
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1. It's called originall, to difference it from actuall holinesse;
1. It's called original, to difference it from actual holiness;
crd pn31|vbz vvn j-jn, p-acp n1 pn31 p-acp j n1;
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as we call it originall sin, to distinguish it from actuall: and therefore the Learned call it originall, partly in regard of it selfe, because it was the first righteousnesse;
as we call it original since, to distinguish it from actual: and Therefore the Learned call it original, partly in regard of it self, Because it was the First righteousness;
p-acp pns12 vvb pn31 j-jn n1, pc-acp vvi pn31 p-acp j: cc av dt j vvi pn31 j-jn, av p-acp n1 pp-f pn31 n1, p-acp pn31 vbds dt ord n1;
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partly because of Adam, who had it as soon as he was created. As the Schooles say of originall sin, Quàm primum originatur homo, originatur itidem peccatum;
partly Because of Adam, who had it as soon as he was created. As the Schools say of original since, Quàm primum originatur homo, originatur itidem peccatum;
av c-acp pp-f np1, r-crq vhd pn31 a-acp av c-acp pns31 vbds vvn. p-acp dt n2 vvb pp-f j-jn n1, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la;
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so we may of Adam in his righteousnesse, In ortu virtus, as the Father said, In ortu vitium est: and partly in regard of his posterity, for it should have been propagated to them.
so we may of Adam in his righteousness, In ortu virtus, as the Father said, In ortu Vitium est: and partly in regard of his posterity, for it should have been propagated to them.
av pns12 vmb pp-f np1 p-acp po31 n1, p-acp fw-la fw-la, p-acp dt n1 vvd, p-acp fw-la fw-la fw-la: cc av p-acp n1 pp-f po31 n1, p-acp pn31 vmd vhi vbn vvn p-acp pno32.
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2. Another property of this righteousnesse is, That it is universall, comprehending the rectitude of all the parts and faculties of the soule:
2. another property of this righteousness is, That it is universal, comprehending the rectitude of all the parts and faculties of the soul:
crd j-jn n1 pp-f d n1 vbz, cst pn31 vbz j, vvg dt n1 pp-f d dt n2 cc n2 pp-f dt n1:
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so that Adam was, for his soule, as Absolom is said to be comely for his body, from the head to the foot no blemish at all:
so that Adam was, for his soul, as Absalom is said to be comely for his body, from the head to the foot no blemish At all:
av d np1 vbds, c-acp po31 n1, c-acp np1 vbz vvn pc-acp vbi j p-acp po31 n1, p-acp dt n1 p-acp dt n1 dx n1 p-acp d:
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so that this was not a perfection in one part onely, but all over;
so that this was not a perfection in one part only, but all over;
av cst d vbds xx dt n1 p-acp crd n1 av-j, cc-acp d a-acp;
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as our corruption makes us, as hee said of the Martyr wounded in many places, totum vulnus.
as our corruption makes us, as he said of the Martyr wounded in many places, totum Wound.
c-acp po12 n1 vvz pno12, c-acp pns31 vvd pp-f dt n1 vvn p-acp d n2, fw-la fw-la.
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3. It was harmonious: there was not onely rectitude in every part, but a sweet correspondency one with the other;
3. It was harmonious: there was not only rectitude in every part, but a sweet correspondency one with the other;
crd pn31 vbds j: a-acp vbds xx av-j n1 p-acp d n1, cc-acp dt j n1 crd p-acp dt j-jn;
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there was no rebellion or fight between the inferiour appetite and the understanding.
there was no rebellion or fight between the inferior appetite and the understanding.
pc-acp vbds dx n1 cc n1 p-acp dt j-jn n1 cc dt n1.
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Therefore some learned men say, This righteousnesse is not to be conceived as an aggregation of severall habits,
Therefore Some learned men say, This righteousness is not to be conceived as an aggregation of several habits,
av d j n2 vvb, d n1 vbz xx pc-acp vbi vvn p-acp dt n1 pp-f j n2,
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but as an inward rectitude of all faculties:
but as an inward rectitude of all faculties:
cc-acp c-acp dt j n1 pp-f d n2:
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Even as the exact temperament of the body is not from any superadded habit, but from the naturall constitution of the parts.
Even as the exact temperament of the body is not from any superadded habit, but from the natural constitution of the parts.
av c-acp dt j n1 pp-f dt n1 vbz xx p-acp d j-vvn n1, cc-acp p-acp dt j n1 pp-f dt n2.
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4. This righteousnesse and holinesse it was a perfection due to Adam, supposing the end to which God made him.
4. This righteousness and holiness it was a perfection due to Adam, supposing the end to which God made him.
crd d n1 cc n1 pn31 vbds dt n1 j-jn p-acp np1, vvg dt n1 p-acp r-crq np1 vvd pno31.
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If God required obedience of Adam to keep the law, and happinesse thereupon, it was due not by way of merit,
If God required Obedience of Adam to keep the law, and happiness thereupon, it was due not by Way of merit,
cs np1 vvd n1 pp-f np1 pc-acp vvi dt n1, cc n1 av, pn31 vbds j-jn xx p-acp n1 pp-f n1,
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but condecency to Gods goodnesse, to furnish him with abilities to performe it;
but condecency to God's Goodness, to furnish him with abilities to perform it;
cc-acp n1 p-acp npg1 n1, pc-acp vvi pno31 p-acp n2 pc-acp vvi pn31;
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as the soule of Adam was a due to him, supposing the end for which God made him.
as the soul of Adam was a due to him, supposing the end for which God made him.
c-acp dt n1 pp-f np1 vbds dt j-jn p-acp pno31, vvg dt n1 p-acp r-crq np1 vvd pno31.
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Indeed, now it's of grace to us, and in a far different consideration made ours, because we lost it.
Indeed, now it's of grace to us, and in a Far different consideration made ours, Because we lost it.
np1, av pn31|vbz pp-f n1 p-acp pno12, cc p-acp dt av-j j n1 vvd png12, c-acp pns12 vvd pn31.
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Lastly, this was to be a propagated righteousnesse;
Lastly, this was to be a propagated righteousness;
ord, d vbds pc-acp vbi dt vvn n1;
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for, as it is to be proved hereafter, God did all this in a way of covenant with Adam, as a publike person:
for, as it is to be proved hereafter, God did all this in a Way of Covenant with Adam, as a public person:
p-acp, c-acp pn31 vbz pc-acp vbi vvn av, np1 vdd d d p-acp dt n1 pp-f n1 p-acp np1, p-acp dt j n1:
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And howsoever every thing that Adam did personally was not made ours, (we did not eate in his eating,
And howsoever every thing that Adam did personally was not made ours, (we did not eat in his eating,
cc c-acp d n1 cst np1 vdd av-j vbds xx vvn png12, (po12 vdd xx vvi p-acp po31 n-vvg,
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nor drink in his drinking, we did not dresse the garden in his dressing of it) yet that which he did federally,
nor drink in his drinking, we did not dress the garden in his dressing of it) yet that which he did federally,
ccx vvi p-acp po31 n-vvg, pns12 vdd xx vvi dt n1 p-acp po31 n-vvg pp-f pn31) av cst r-crq pns31 vdd av-j,
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as one in covenant with God, that is made ours; so his sin and misery is made ours, then his righteousnesse and happinesse:
as one in Covenant with God, that is made ours; so his since and misery is made ours, then his righteousness and happiness:
c-acp pi p-acp n1 p-acp np1, cst vbz vvn png12; av po31 n1 cc n1 vbz vvn png12, cs po31 n1 cc n1:
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As it is now, By one man sin entred into the world, and death by sin;
As it is now, By one man since entered into the world, and death by since;
c-acp pn31 vbz av, p-acp crd n1 n1 vvn p-acp dt n1, cc n1 p-acp n1;
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so then it would have been by one man righteousnesse, and life by righteousnesse. Questions to be made:
so then it would have been by one man righteousness, and life by righteousness. Questions to be made:
av av pn31 vmd vhi vbn p-acp crd n1 n1, cc n1 p-acp n1. n2 pc-acp vbi vvn:
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1. Whether this righteousnesse was naturall to Adam, or no. Howsoever some have thought this a meere contention of words,
1. Whither this righteousness was natural to Adam, or no. Howsoever Some have Thought this a mere contention of words,
crd cs d n1 vbds j p-acp np1, cc av-dx. c-acp d vhb vvn d dt j n1 pp-f n2,
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and therefore if they were well explained, there would be no great difference; yet the Papists make this a foundation for other great errours:
and Therefore if they were well explained, there would be no great difference; yet the Papists make this a Foundation for other great errors:
cc av cs pns32 vbdr av vvn, pc-acp vmd vbi dx j n1; av dt njp2 vvb d dt n1 p-acp j-jn j n2:
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for, grant this righteousnesse to be supernaturall to Adam, as it is to us, then 1. it will follow, That all the motions rising in the Appetite against Reason, are from the constitution of our nature;
for, grant this righteousness to be supernatural to Adam, as it is to us, then 1. it will follow, That all the motions rising in the Appetite against Reason, Are from the constitution of our nature;
c-acp, vvb d n1 pc-acp vbi j p-acp np1, c-acp pn31 vbz p-acp pno12, cs crd pn31 vmb vvi, cst d dt n2 vvg p-acp dt n1 p-acp n1, vbr p-acp dt n1 pp-f po12 n1;
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and so no more sin, then hunger and thirst is. 2. That free-will is still in us,
and so no more since, then hunger and thirst is. 2. That freewill is still in us,
cc av dx dc n1, cs n1 cc n1 vbz. crd cst n1 vbz av p-acp pno12,
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and that we have lost nothing but that which is meerly superadded to us.
and that we have lost nothing but that which is merely superadded to us.
cc cst pns12 vhb vvn pix cc-acp cst r-crq vbz av-j vvn p-acp pno12.
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Or they compare this righteousnesse Adam had, sometimes to an Antidote, which preserves against the deadly effect of poyson:
Or they compare this righteousness Adam had, sometime to an Antidote, which preserves against the deadly Effect of poison:
cc pns32 vvb d n1 np1 vhd, av p-acp dt n1, r-crq vvz p-acp dt j n1 pp-f n1:
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sometimes to a bridle, that rules the horse;
sometime to a bridle, that rules the horse;
av p-acp dt n1, cst vvz dt n1;
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so that they suppose mans nature would of it selfe rebell, but onely this was given to Adam to check it:
so that they suppose men nature would of it self rebel, but only this was given to Adam to check it:
av cst pns32 vvb ng1 n1 vmd pp-f pn31 n1 vvi, cc-acp av-j d vbds vvn p-acp np1 pc-acp vvi pn31:
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sometimes to Sampsons haire, whereby he had supernaturall strength, but when that was cut off, he had onely naturall:
sometime to Sampsons hair, whereby he had supernatural strength, but when that was Cut off, he had only natural:
av p-acp npg1 n1, c-crq pns31 vhd j n1, cc-acp c-crq d vbds vvn a-acp, pns31 vhd av-j j:
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So that by this doctrine, man, now fallen, should be weaker then he was, but not corrupted.
So that by this Doctrine, man, now fallen, should be Weaker then he was, but not corrupted.
av cst p-acp d n1, n1, av vvn, vmd vbi jc cs pns31 vbds, cc-acp xx vvn.
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Therefore we must necessarily conclude, that this righteousnesse was naturall to him;
Therefore we must necessarily conclude, that this righteousness was natural to him;
av pns12 vmb av-j vvi, cst d n1 vbds j p-acp pno31;
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not inindeed flowing from the principles of nature, for so it was of God, but it was a perfection sutable or connaturall to him;
not inindeed flowing from the principles of nature, for so it was of God, but it was a perfection suitable or connatural to him;
xx av vvg p-acp dt n2 pp-f n1, c-acp av pn31 vbds pp-f np1, cc-acp pn31 vbds dt n1 j cc j p-acp pno31;
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it was not above him, as it is now in us.
it was not above him, as it is now in us.
pn31 vbds xx p-acp pno31, c-acp pn31 vbz av p-acp pno12.
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As a blind man that was made to see, though the manner was supernaturall, yet to see was a naturall perfection.
As a blind man that was made to see, though the manner was supernatural, yet to see was a natural perfection.
p-acp dt j n1 cst vbds vvn pc-acp vvi, cs dt n1 vbds j, av pc-acp vvi vbds dt j n1.
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2. Whether justifying faith was then in Adam: Or, Whether faith and repentance are now parts of that image.
2. Whither justifying faith was then in Adam: Or, Whither faith and Repentance Are now parts of that image.
crd cs vvg n1 vbds av p-acp np1: cc, cs n1 cc n1 vbr av n2 pp-f d n1.
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This is a dispute among Arminians, who plead Adam had not a power to beleeve in Christ,
This is a dispute among Arminians, who plead Adam had not a power to believe in christ,
d vbz dt n1 p-acp njp2, r-crq vvb np1 vhd xx dt n1 pc-acp vvi p-acp np1,
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and therefore it's unjust in God to require faith of us, who never had power in Adam to doe it.
and Therefore it's unjust in God to require faith of us, who never had power in Adam to do it.
cc av pn31|vbz j p-acp np1 pc-acp vvi n1 pp-f pno12, r-crq av-x vhn n1 p-acp np1 pc-acp vdi pn31.
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The Answer is easie, that Adam had power to beleeve, so farre as it did not imply an imperfection in the subject.
The Answer is easy, that Adam had power to believe, so Far as it did not imply an imperfection in the Subject.
dt n1 vbz j, cst np1 vhd n1 pc-acp vvi, av av-j c-acp pn31 vdd xx vvi dt n1 p-acp dt n-jn.
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It was a greater power then to beleeve in Christ, and therefore it was from the defect of an object that he could not doe it:
It was a greater power then to believe in christ, and Therefore it was from the defect of an Object that he could not do it:
pn31 vbds dt jc n1 cs pc-acp vvi p-acp np1, cc av pn31 vbds p-acp dt n1 pp-f dt n1 cst pns31 vmd xx vdi pn31:
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as Adam had love in him, yet there could be no miserable objects in that state to shew his love.
as Adam had love in him, yet there could be no miserable objects in that state to show his love.
c-acp np1 vhd n1 p-acp pno31, av a-acp vmd vbi dx j n2 p-acp d n1 pc-acp vvi po31 n1.
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As for that other Question, Whether repentance be part of the image of God: Answ. So far forth as it denoteth an imperfection in the subject, it cannot be the image of God;
As for that other Question, Whither Repentance be part of the image of God: Answer So Far forth as it denoteth an imperfection in the Subject, it cannot be the image of God;
c-acp p-acp d j-jn n1, cs n1 vbb n1 pp-f dt n1 pp-f np1: np1 av av-j av c-acp pn31 vvz dt n1 p-acp dt n-jn, pn31 vmbx vbi dt n1 pp-f np1;
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for we doe not resemble God in these things:
for we do not resemble God in these things:
c-acp pns12 vdb xx vvi np1 p-acp d n2:
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yet as it floweth from a regenerated nature, so far it is reductively the image of God.
yet as it flows from a regenerated nature, so Far it is reductively the image of God.
av c-acp pn31 vvz p-acp dt j-vvn n1, av av-j pn31 vbz av-j dt n1 pp-f np1.
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3. Whether this shall be restored to us in this life againe.
3. Whither this shall be restored to us in this life again.
crd cs d vmb vbi vvn p-acp pno12 p-acp d n1 av.
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Howsoever we are said to be partakers of the divine nature, and to be renewed in the image of God;
Howsoever we Are said to be partakers of the divine nature, and to be renewed in the image of God;
c-acp pns12 vbr vvn pc-acp vbi n2 pp-f dt j-jn n1, cc pc-acp vbi vvn p-acp dt n1 pp-f np1;
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yet we shall not in this life have it fully repaired.
yet we shall not in this life have it Fully repaired.
av pns12 vmb xx p-acp d n1 vhb pn31 av-j vvn.
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God hath declared his will in this, and therefore are those stubs of sin and imperfection left in us, that we might be low in our selves, bewaile our losse,
God hath declared his will in this, and Therefore Are those stubs of since and imperfection left in us, that we might be low in our selves, bewail our loss,
np1 vhz vvn po31 n1 p-acp d, cc av vbr d n2 pp-f n1 cc n1 vvn p-acp pno12, cst pns12 vmd vbi j p-acp po12 n2, vvb po12 n1,
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and long for that heaven, where the soule shall be made holy, and the body immortall:
and long for that heaven, where the soul shall be made holy, and the body immortal:
cc av-j p-acp d n1, c-crq dt n1 vmb vbi vvn j, cc dt n1 j:
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yet, for all this, we are to pray for the full abolition of sin in this life,
yet, for all this, we Are to pray for the full abolition of since in this life,
av, c-acp d d, pns12 vbr pc-acp vvi p-acp dt j n1 pp-f n1 p-acp d n1,
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because Gods will and our duty, to be holy as he is holy, is the ground of our prayer,
Because God's will and our duty, to be holy as he is holy, is the ground of our prayer,
c-acp n2 vmb cc po12 n1, p-acp vbb j c-acp pns31 vbz j, vbz dt n1 pp-f po12 n1,
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and not his decree for to have such or such things done.
and not his Decree for to have such or such things done.
cc xx po31 n1 c-acp pc-acp vhi d cc d n2 vdn.
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Yea, this corruption is so far rooted in us now, that it is not cleansed out of us by meere death,
Yea, this corruption is so Far rooted in us now, that it is not cleansed out of us by mere death,
uh, d n1 vbz av av-j vvn p-acp pno12 av, cst pn31 vbz xx vvn av pp-f pno12 p-acp j n1,
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but by cinerifaction, consuming the body to ashes:
but by cinerifaction, consuming the body to Ashes:
cc-acp p-acp n1, vvg dt n1 p-acp n2:
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for we know, Lazarus and others that dyed, being restored againe to life, yet could not be thought to have the image of God perfectly,
for we know, Lazarus and Others that died, being restored again to life, yet could not be Thought to have the image of God perfectly,
c-acp pns12 vvb, np1 cc n2-jn cst vvd, vbg vvn av p-acp n1, av vmd xx vbi vvn pc-acp vhi dt n1 pp-f np1 av-j,
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as they were obnoxious to sin and death. Use 1. To humble our selves under this great losse.
as they were obnoxious to sin and death. Use 1. To humble our selves under this great loss.
c-acp pns32 vbdr j pc-acp vvi cc n1. vvb crd pc-acp vvi po12 n2 p-acp d j n1.
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Consider what we were, and what we are, how holy once, how unholy now:
Consider what we were, and what we Are, how holy once, how unholy now:
vvb r-crq pns12 vbdr, cc r-crq pns12 vbr, c-crq j a-acp, c-crq j av:
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and here who can but take up bitter mourning? Shall we lament, because we are banished from houses and habitations,
and Here who can but take up bitter mourning? Shall we lament, Because we Are banished from houses and habitations,
cc av r-crq vmb cc-acp vvi a-acp j n1? vmb pns12 vvi, c-acp pns12 vbr vvn p-acp n2 cc n2,
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because we have lost our estates, and comforts? and shall we not be affected here? This argueth us to be carnall more then spirituall:
Because we have lost our estates, and comforts? and shall we not be affected Here? This argue us to be carnal more then spiritual:
c-acp pns12 vhb vvn po12 n2, cc n2? cc vmb pns12 xx vbi vvn av? np1 vvz pno12 pc-acp vbi j av-dc cs j:
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we have lost a father, a friend, and we wring our hands; we cry, We are undone:
we have lost a father, a friend, and we wring our hands; we cry, We Are undone:
pns12 vhb vvn dt n1, dt n1, cc pns12 vvb po12 n2; pns12 vvb, pns12 vbr vvn:
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and though we have lost God and his image, all happinesse thereby, yet we lay it not to heart.
and though we have lost God and his image, all happiness thereby, yet we lay it not to heart.
cc cs pns12 vhb vvn np1 cc po31 n1, d n1 av, av pns12 vvb pn31 xx p-acp n1.
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Oh think what a glorious thing it was to enjoy God without any interruption; no proud heart, no earthly heart, no lazie heart to grapple with:
O think what a glorious thing it was to enjoy God without any interruption; no proud heart, no earthly heart, no lazy heart to grapple with:
uh vvb r-crq dt j n1 pn31 vbds pc-acp vvi np1 p-acp d n1; dx j n1, dx j n1, dx j n1 pc-acp vvi p-acp:
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see it in Paul, Oh miserable man that I am, &c. Basil compareth Paul to a man thrown off his horse,
see it in Paul, O miserable man that I am, etc. Basil compareth Paul to a man thrown off his horse,
vvb pn31 p-acp np1, uh j n1 cst pns11 vbm, av np1 vvz np1 p-acp dt n1 vvn a-acp po31 n1,
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and dragg'd after him, and he crieth out for help; so is Paul throwne downe by his corruptions, and dragged after them.
and dragged After him, and he cries out for help; so is Paul thrown down by his corruptions, and dragged After them.
cc vvn p-acp pno31, cc pns31 vvz av p-acp n1; av vbz np1 vvn a-acp p-acp po31 n2, cc vvd p-acp pno32.
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Use 2. To magnifie the grace of God in Christ, which is more potent to save us, then Adams sin can be to destroy us.
Use 2. To magnify the grace of God in christ, which is more potent to save us, then Adams since can be to destroy us.
vvb crd pc-acp vvi dt n1 pp-f np1 p-acp np1, r-crq vbz av-dc j pc-acp vvi pno12, av npg1 n1 vmb vbi pc-acp vvi pno12.
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This is of comfort to the godly, Rom. 5. the Apostle, on purpose, makes a comparison between them,
This is of Comfort to the godly, Rom. 5. the Apostle, on purpose, makes a comparison between them,
d vbz pp-f n1 p-acp dt j, np1 crd dt n1, p-acp n1, vvz dt n1 p-acp pno32,
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and sheweth the preheminency of one to save, above the other to destroy. There is more in Christ to save, then in Adam to damne:
and shows the Preeminence of one to save, above the other to destroy. There is more in christ to save, then in Adam to damn:
cc vvz dt n1 pp-f crd pc-acp vvi, p-acp dt j-jn pc-acp vvi. pc-acp vbz av-dc p-acp np1 pc-acp vvi, av p-acp np1 pc-acp vvi:
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Christs obedience is a greater good, then Adams sin is an evill: It's more honour to God, then this is or can be a dishonour.
Christ Obedience is a greater good, then Adams since is an evil: It's more honour to God, then this is or can be a dishonour.
npg1 n1 vbz dt jc j, av npg1 n1 vbz dt n-jn: pn31|vbz av-dc n1 p-acp np1, cs d vbz cc vmb vbi dt n1.
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Let not then sin be great in thy thoughts, in thy conscience, in thy feares; and grace small and weak.
Let not then since be great in thy thoughts, in thy conscience, in thy fears; and grace small and weak.
vvb xx av n1 vbb j p-acp po21 n2, p-acp po21 n1, p-acp po21 n2; cc vvb j cc j.
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As the time hath been, when thy heart hath felt the gall and wormwood of sin;
As the time hath been, when thy heart hath felt the Gall and wormwood of since;
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so let it be to feele the power of Christ.
so let it be to feel the power of christ.
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As thy soule hath said, By one man sin; so let it say, By one man life.
As thy soul hath said, By one man since; so let it say, By one man life.
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LECTURE XIII. GENES. 2. 17. In the day thou eatest thereof, thou shalt die.
LECTURE XIII. GENESIS. 2. 17. In the day thou Eatest thereof, thou shalt die.
n1 np1. np1. crd crd p-acp dt n1 pns21 vv2 av, pns21 vm2 vvi.
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I Have already handled this Text, as it containeth a law given to Adam by God,
I Have already handled this Text, as it Containeth a law given to Adam by God,
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as a soveraigne Lord over him;
as a sovereign Lord over him;
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now I shall re-assume this Text, and consider it as part of a Covenant, which God did enter into with Adam and his posterity;
now I shall reassume this Text, and Consider it as part of a Covenant, which God did enter into with Adam and his posterity;
av pns11 vmb j d n1, cc vvb pn31 p-acp n1 pp-f dt n1, r-crq np1 vdd vvi p-acp p-acp np1 cc po31 n1;
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for these two things, a Law, and a Covenant, arise from different grounds: The Law is from God as supreme, and having absolute power, and so requiring subjection;
for these two things, a Law, and a Covenant, arise from different grounds: The Law is from God as supreme, and having absolute power, and so requiring subjection;
p-acp d crd n2, dt n1, cc dt n1, vvb p-acp j n2: dt n1 vbz p-acp np1 c-acp j, cc vhg j n1, cc av vvg n1;
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the other ariseth from the love and goodnesse of God, whereby he doth sweeten and mollifie that power of his,
the other arises from the love and Goodness of God, whereby he does sweeten and mollify that power of his,
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and ingageth himselfe to reward that obedience, which were otherwise due, though God should never recompence it.
and engageth himself to reward that Obedience, which were otherwise due, though God should never recompense it.
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The words therefore being heretofore explained, and the Text eas'd of all difficulties, I observe this Doctrine, That God did not onely, as a Law-giver, injoyne obedience unto Adam;
The words Therefore being heretofore explained, and the Text eased of all difficulties, I observe this Doctrine, That God did not only, as a Lawgiver, enjoin Obedience unto Adam;
dt n2 av vbg av vvn, cc dt n1 vvn pp-f d n2, pns11 vvb d n1, cst np1 vdd xx av-j, c-acp dt n1, vvb n1 p-acp np1;
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but, as a loving God, did also enter into covenant with him. And for the opening of this, you must take these Considerations: but, as a loving God, did also enter into Covenant with him. And for the opening of this, you must take these Considerations:
p-acp, p-acp dt j-vvg np1, vdd av vvi p-acp n1 p-acp pno31. cc p-acp dt n-vvg pp-f d, pn22 vmb vvi d n2:
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1. That this covenant with Adam in the state of innocency, is more obscurely laid downe,
1. That this Covenant with Adam in the state of innocency, is more obscurely laid down,
crd cst d n1 p-acp np1 p-acp dt n1 pp-f n1, vbz av-dc av-j vvn a-acp,
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then the covenant of grace after the fall: then the Covenant of grace After the fallen:
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for afterwards you have the expresse name of the Covenant, and the solemne entring into it by both parties;
for afterwards you have the express name of the Covenant, and the solemn entering into it by both parties;
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but this Covenant made with Adam, must only be gathered by deduction and consequence.
but this Covenant made with Adam, must only be gathered by deduction and consequence.
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This Text cometh the neerest to a Covenant, because here is the threatning expressed, and so by consequent some good thing promised to obedience.
This Text comes the nearest to a Covenant, Because Here is the threatening expressed, and so by consequent Some good thing promised to Obedience.
d n1 vvz dt js p-acp dt n1, c-acp av vbz dt j-vvg vvn, cc av p-acp j d j n1 vvn p-acp n1.
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We are not therefore to be so rigid, as to call for expresse places, which doe name this Covenant;
We Are not Therefore to be so rigid, as to call for express places, which do name this Covenant;
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for that which is necessarily and immediately drawne from Scripture, is as truly Scripture, as that which is expresly contained in it.
for that which is necessarily and immediately drawn from Scripture, is as truly Scripture, as that which is expressly contained in it.
p-acp d r-crq vbz av-j cc av-j vvn p-acp n1, vbz p-acp av-j n1, c-acp d r-crq vbz av-j vvn p-acp pn31.
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Now there are these grounds to prove God dealt in these commandements by way of Covenant:
Now there Are these grounds to prove God dealt in these Commandments by Way of Covenant:
av a-acp vbr d n2 pc-acp vvi np1 vvn p-acp d n2 p-acp n1 pp-f n1:
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1. From the evill threatned, and the good promised. For, while there is a meere command, so long it is a law onely;
1. From the evil threatened, and the good promised. For, while there is a mere command, so long it is a law only;
crd p-acp dt n-jn vvd, cc dt j vvn. p-acp, cs pc-acp vbz dt j n1, av av-j pn31 vbz dt n1 av-j;
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but when it is further confirmed by promises and threatnings, then it becomes a Covenant.
but when it is further confirmed by promises and threatenings, then it becomes a Covenant.
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And if that position be true of some, which maketh the tree of life a sacrament,
And if that position be true of Some, which makes the tree of life a sacrament,
cc cs d n1 vbi j pp-f d, r-crq vvz dt n1 pp-f n1 dt n1,
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then here was not onely nudum pactum, a meer covenant; but a seale also to confirme it.
then Here was not only Nudum Pact, a mere Covenant; but a seal also to confirm it.
av av vbds xx av-j fw-la fw-la, dt j n1; cc-acp dt n1 av pc-acp vvi pn31.
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And certainly, being God was not bound to give Adam eternall life if he did obey, seeing he owed obedience to God under the title of a creature, it was of his meere goodnesse to become ingaged in a promise for this.
And Certainly, being God was not bound to give Adam Eternal life if he did obey, seeing he owed Obedience to God under the title of a creature, it was of his mere Goodness to become engaged in a promise for this.
cc av-j, vbg np1 vbds xx vvn pc-acp vvi np1 j n1 cs pns31 vdd vvi, vvg pns31 vvd n1 p-acp np1 p-acp dt n1 pp-f dt n1, pn31 vbds pp-f po31 j n1 pc-acp vvi vvn p-acp dt n1 p-acp d.
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I know it's a Question by some, Whether Adam, upon his obedience, should have been translated into heaven,
I know it's a Question by Some, Whither Adam, upon his Obedience, should have been translated into heaven,
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or confirmed onely in that naturall life, which was marvellous happy: or confirmed only in that natural life, which was marvellous happy:
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But either way would have been by meere promise of God, not by any naturall necessity.
But either Way would have been by mere promise of God, not by any natural necessity.
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Life must be extended as far as death; now the death threatned was not only a bodily death, but death in hell:
Life must be extended as Far as death; now the death threatened was not only a bodily death, but death in hell:
n1 vmb vbi vvn a-acp av-j c-acp n1; av dt n1 vvd vbds xx av-j dt j n1, cc-acp n1 p-acp n1:
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why therefore should not the life promised be a life in heaven?
why Therefore should not the life promised be a life in heaven?
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In the second place, another argument to confirme that God dealt in a Covenant with Adam is, in that his posterity becomes guilty of his sin,
In the second place, Another argument to confirm that God dealt in a Covenant with Adam is, in that his posterity becomes guilty of his since,
p-acp dt ord n1, j-jn n1 pc-acp vvi cst np1 vvd p-acp dt n1 p-acp np1 vbz, p-acp cst po31 n1 vvz j pp-f po31 n1,
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and so obnoxious unto the same punishment which was inflicted upon Adam in his owne person. Now we must come to be thus in Adam, either by a naturall propagation,and so obnoxious unto the same punishment which was inflicted upon Adam in his own person. Now we must come to be thus in Adam, either by a natural propagation,
cc av j p-acp dt d n1 r-crq vbds vvn p-acp np1 p-acp po31 d n1. av pns12 vmb vvi pc-acp vbi av p-acp np1, d p-acp dt j n1,
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and then Adam should be no more to us then our parents, and our parents sins should be made ours as well as Adams; which is contrary to the Apostle, Rom. 5. who chargeth it still upon one man.
and then Adam should be no more to us then our Parents, and our Parents Sins should be made ours as well as Adams; which is contrary to the Apostle, Rom. 5. who charges it still upon one man.
cc av np1 vmd vbi dx dc p-acp pno12 cs po12 n2, cc po12 n2 n2 vmd vbi vvn png12 p-acp av c-acp npg1; r-crq vbz j-jn p-acp dt n1, np1 crd r-crq vvz pn31 av p-acp crd n1.
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And besides, who can say, that the righteousnesse, holinesse and happinesse, which we should have been partakers of in Adams standing, could come by a naturall necessity,
And beside, who can say, that the righteousness, holiness and happiness, which we should have been partakers of in Adams standing, could come by a natural necessity,
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but onely by the meere covenant and agreement of God? Adams repentance might then have been imputed to us, as well as his sin.
but only by the mere Covenant and agreement of God? Adams Repentance might then have been imputed to us, as well as his since.
cc-acp av-j p-acp dt j n1 cc n1 pp-f np1? npg1 n1 vmd av vhi vbn vvn p-acp pno12, c-acp av c-acp po31 n1.
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Lastly, the Apostle Rom 5. makes all men in Adam, as the godly are in Christ:
Lastly, the Apostle Rom 5. makes all men in Adam, as the godly Are in christ:
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now beleevers come to receive of Christ, not from a naturall necessity, because they have that humane nature which Christ took upon him (for so all should be saved) but by a federall agreement.
now believers come to receive of christ, not from a natural necessity, Because they have that humane nature which christ took upon him (for so all should be saved) but by a federal agreement.
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2. Let us consider in the next place, what a Covenant doth imply; first in the word, then in the thing signified.
2. Let us Consider in the next place, what a Covenant does imply; First in the word, then in the thing signified.
crd vvb pno12 vvi p-acp dt ord n1, r-crq dt n1 vdz vvi; ord p-acp dt n1, av p-acp dt n1 vvd.
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For I should deale very imperfectly, if I did not speak something of the generall nature of it,
For I should deal very imperfectly, if I did not speak something of the general nature of it,
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though hereafter more may be spoken of.
though hereafter more may be spoken of.
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You may therefore take notice, that there are things among men, that doe induce a publike obligation, that yet doe differ:
You may Therefore take notice, that there Are things among men, that do induce a public obligation, that yet do differ:
pn22 vmb av vvi n1, cst a-acp vbr n2 p-acp n2, cst vdb vvi dt j n1, cst av vdb vvi:
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A Law, a Covenant, and a Testament. Now a Law and a Testament, they are absolute,
A Law, a Covenant, and a Testament. Now a Law and a Testament, they Are absolute,
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and doe not imply any consent of the party under them: As a Law requireth subjection, not attending unto, or expecting the consent of inferiours;
and do not imply any consent of the party under them: As a Law requires subjection, not attending unto, or expecting the consent of inferiors;
cc vdb xx vvi d n1 pp-f dt n1 p-acp pno32: c-acp dt n1 vvz n1, xx vvg p-acp, cc vvg dt n1 pp-f n2-jn;
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and so a Testament, or a Will of man, is to bequeath such goods and legacies unto a man, not expecting a consent.
and so a Testament, or a Will of man, is to Bequeath such goods and legacies unto a man, not expecting a consent.
cc av dt n1, cc dt n1 pp-f n1, vbz pc-acp vvi d n2-j cc n2 p-acp dt n1, xx vvg dt n1.
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Indeed sometimes such goods are bequeathed to an heire with a condition, and so a man may refuse whether he will be executor, or no;
Indeed sometime such goods Are bequeathed to an heir with a condition, and so a man may refuse whither he will be executor, or no;
np1 av d n2-j vbr vvn p-acp dt n1 p-acp dt n1, cc av dt n1 vmb vvi cs pns31 vmb vbi n1, cc av-dx;
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but this is accidentall to the nature of a Testament. But a Covenant, that differs from the two former, in that it doth require consent and agreement between two parties:
but this is accidental to the nature of a Testament. But a Covenant, that differs from the two former, in that it does require consent and agreement between two parties:
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and in Divinity, if it be between man entire and upright, it is called by some, A Covenant of friendship; if it be between God and man fallen, it is called, A Covenant of reconciliation. Hence in Covenants, that are not nuda pacta (meere Covenants) but are accompanied with some solemnities, there were stipulations added, which were done by Question and Answer:
and in Divinity, if it be between man entire and upright, it is called by Some, A Covenant of friendship; if it be between God and man fallen, it is called, A Covenant of reconciliation. Hence in Covenants, that Are not nuda pacta (mere Covenants) but Are accompanied with Some solemnities, there were stipulations added, which were done by Question and Answer:
cc p-acp n1, cs pn31 vbb p-acp n1 j cc av-j, pn31 vbz vvn p-acp d, dt n1 pp-f n1; cs pn31 vbb p-acp np1 cc n1 vvn, pn31 vbz vvn, dt n1 pp-f n1. av p-acp n2, cst vbr xx fw-la fw-la (j n2) cc-acp vbr vvn p-acp d n2, pc-acp vbdr n2 vvn, r-crq vbdr vdn p-acp n1 cc n1:
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Doe you promise? I promise. Hence it is called NONLATINALPHABET. and we call it Stipulation, from the Latine word, which comes from the Greek word, NONLATINALPHABET,Do you promise? I promise. Hence it is called. and we call it Stipulation, from the Latin word, which comes from the Greek word,,
vdb pn22 vvi? pns11 vvb. av pn31 vbz vvn. cc pns12 vvb pn31 n1, p-acp dt jp n1, r-crq vvz p-acp dt jp n1,,
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or NONLATINALPHABET, which is as much as NONLATINALPHABET, or NONLATINALPHABET, because these words did make the Covenant valid.
or, which is as much as, or, Because these words did make the Covenant valid.
cc, r-crq vbz p-acp d c-acp, cc, c-acp d n2 vdd vvi dt n1 j.
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As for Isidorus his definition of stipulation, à frangendis stipulis, because, when they promised or entred into an agreement, they brake a stick between them,
As for Isidorus his definition of stipulation, à frangendis stipulis, Because, when they promised or entered into an agreement, they brake a stick between them,
p-acp p-acp np1 po31 n1 pp-f n1, fw-fr fw-la fw-la, c-acp, c-crq pns32 vvd cc vvn p-acp dt n1, pns32 vvd dt n1 p-acp pno32,
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and then joyning it together, so made a promise, and every party kept a piece, as Tully, to maintaine their agreement;
and then joining it together, so made a promise, and every party kept a piece, as Tully, to maintain their agreement;
cc av vvg pn31 av, av vvd dt n1, cc d n1 vvd dt n1, c-acp np1, pc-acp vvi po32 n1;
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this is rejected by the learned Salmasius.
this is rejected by the learned salmasius.
d vbz vvn p-acp dt j np1.
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But because a Covenant doth thus differ from a Testament, hence hath it troubled the Learned,
But Because a Covenant does thus differ from a Testament, hence hath it troubled the Learned,
cc-acp p-acp dt n1 vdz av vvi p-acp dt n1, av vhz pn31 vvn dt j,
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why the Hebrew word, which signifieth a Covenant, should be translated by the Septuagint, NONLATINALPHABET, a Testament; and so the New Testament useth it in this sense:
why the Hebrew word, which signifies a Covenant, should be translated by the septuagint,, a Testament; and so the New Testament uses it in this sense:
c-crq dt njp n1, r-crq vvz dt n1, vmd vbi vvn p-acp dt n1,, dt n1; cc av dt j n1 vvz pn31 p-acp d n1:
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for, if it be a Covenant, how can it be a Testament, which implieth no consent? Let us answer first to the word, and then to the matter.
for, if it be a Covenant, how can it be a Testament, which Implies no consent? Let us answer First to the word, and then to the matter.
c-acp, cs pn31 vbb dt n1, q-crq vmb pn31 vbi dt n1, r-crq vvz dx n1? vvb pno12 n1 ord p-acp dt n1, cc av p-acp dt n1.
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Therefore is a Covenant called NONLATINALPHABET, a Testament, and not NONLATINALPHABET (as Aquila translates it) because this word is of a large sense, coming from NONLATINALPHABET, to order and dispose: and when we say, the New or Old Testament, it is not to be taken so strictly,
Therefore is a Covenant called, a Testament, and not (as Aquila translates it) Because this word is of a large sense, coming from, to order and dispose: and when we say, the New or Old Testament, it is not to be taken so strictly,
av vbz dt n1 vvn, dt n1, cc xx (c-acp np1 vvz pn31) c-acp d n1 vbz pp-f dt j n1, vvg p-acp, p-acp vvb cc vvi: cc c-crq pns12 vvb, dt j cc j n1, pn31 vbz xx pc-acp vbi vvn av av-j,
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as we call a mans Will and Testament, though sometimes the Apostle doth, in reference to Christs death;
as we call a men Will and Testament, though sometime the Apostle does, in Referente to Christ death;
c-acp pns12 vvb dt ng1 vmb cc n1, c-acp av dt n1 vdz, p-acp n1 p-acp npg1 n1;
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but more largely, for Gods gracious ordering of such mercies and spirituall benefits to us, by the death of Christ:
but more largely, for God's gracious ordering of such Mercies and spiritual benefits to us, by the death of christ:
cc-acp av-dc av-j, c-acp ng1 j n-vvg pp-f d n2 cc j n2 p-acp pno12, p-acp dt n1 pp-f np1:
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for the Covenant of grace implyeth Christs death, it being a Covenant of reconciliation.
for the Covenant of grace Implies Christ death, it being a Covenant of reconciliation.
c-acp dt n1 pp-f n1 vvz npg1 n1, pn31 vbg dt n1 pp-f n1.
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Now, because there is in the Covenant of grace something of a Covenant, and something of a Testament also,
Now, Because there is in the Covenant of grace something of a Covenant, and something of a Testament also,
av, c-acp pc-acp vbz p-acp dt n1 pp-f n1 pi pp-f dt n1, cc pi pp-f dt n1 av,
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hence some doe call it a Testament-Covenant, because it is of a mixt nature. The rise of the Hebrew word Berith is variously conjectured:
hence Some do call it a Testament-Covenant, Because it is of a mixed nature. The rise of the Hebrew word Berith is variously conjectured:
av d vdb vvi pn31 dt n1, c-acp pn31 vbz pp-f dt vvn n1. dt n1 pp-f dt njp n1 np1 vbz av-j vvn:
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some make it to come from a word that signifieth to eate, because of the sacrifices and feasts that were at a Covenant:
Some make it to come from a word that signifies to eat, Because of the Sacrifices and feasts that were At a Covenant:
d vvb pn31 pc-acp vvi p-acp dt n1 cst vvz pc-acp vvi, c-acp pp-f dt n2 cc n2 cst vbdr p-acp dt n1:
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some from a word that signifieth to cut, because then in the striking of the Covenant, there was a division of the beast that was killed:
Some from a word that signifies to Cut, Because then in the striking of the Covenant, there was a division of the beast that was killed:
d p-acp dt n1 cst vvz pc-acp vvi, c-acp cs p-acp dt n-vvg pp-f dt n1, pc-acp vbds dt n1 pp-f dt n1 cst vbds vvn:
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some from the word that signifieth to create, as also to order and dispose things by way of likenesse:
Some from the word that signifies to create, as also to order and dispose things by Way of likeness:
d p-acp dt n1 cst vvz pc-acp vvi, c-acp av pc-acp vvi cc vvb n2 p-acp n1 pp-f n1:
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some from a word that signifieth to be pure, and to choose, either because it's by agreement,
Some from a word that signifies to be pure, and to choose, either Because it's by agreement,
d p-acp dt n1 cst vvz pc-acp vbi j, cc pc-acp vvi, d c-acp pn31|vbz p-acp n1,
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or because in Covenants they ought to deale without all fraud: but I stand not upon these things.
or Because in Covenants they ought to deal without all fraud: but I stand not upon these things.
cc c-acp p-acp n2 pns32 vmd pc-acp vvi p-acp d n1: cc-acp pns11 vvb xx p-acp d n2.
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By this which hath been said it may appeare, that the Covenant God made with Adam, though it be truly called a Covenant;
By this which hath been said it may appear, that the Covenant God made with Adam, though it be truly called a Covenant;
p-acp d r-crq vhz vbn vvn pn31 vmb vvi, cst dt n1 np1 vvd p-acp np1, cs pn31 vbb av-j vvn dt n1;
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yet no waies a Testament, because there did not intervene the death of any to procure this good for Adam. Now to all this that hath been said, there must this caution be added, That a Covenant is not so properly said to be with God and man, as between man and man:
yet no ways a Testament, Because there did not intervene the death of any to procure this good for Adam. Now to all this that hath been said, there must this caution be added, That a Covenant is not so properly said to be with God and man, as between man and man:
av dx n2 dt n1, c-acp a-acp vdd xx vvi dt n1 pp-f d pc-acp vvi d j p-acp np1. av p-acp d d cst vhz vbn vvn, pc-acp vmb d n1 vbi vvn, cst dt n1 vbz xx av av-j vvd pc-acp vbi p-acp np1 cc n1, c-acp p-acp n1 cc n1:
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for among them consent is requisite, and doth mutually concurre to make the Covenant valid:
for among them consent is requisite, and does mutually concur to make the Covenant valid:
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but neither in the Covenant of Nature or Grace is this consent anteceding the validity of the Covenant required in man.
but neither in the Covenant of Nature or Grace is this consent anteceding the validity of the Covenant required in man.
cc-acp av-dx p-acp dt n1 pp-f n1 cc n1 vbz d n1 vvg dt n1 pp-f dt n1 vvd p-acp n1.
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Therefore if you regard the use of the word, and the application of it, it doth denote Gods decree,
Therefore if you regard the use of the word, and the application of it, it does denote God's Decree,
av cs pn22 vvb dt n1 pp-f dt n1, cc dt n1 pp-f pn31, pn31 vdz vvi npg1 n1,
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and will, or promise about things, whether about the irrationall creatures, or the reasonable:
and will, or promise about things, whither about the irrational creatures, or the reasonable:
cc vmb, cc vvi p-acp n2, cs p-acp dt j n2, cc dt j:
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Such was Gods Covenant not to drowne the world, and Gods Covenant with day and night;
Such was God's Covenant not to drown the world, and God's Covenant with day and night;
d vbds npg1 n1 xx pc-acp vvi dt n1, cc ng1 n1 p-acp n1 cc n1;
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yea, Gods Covenant with Abraham did induce an obligation and tye upon Abraham to circumcise his childe.
yea, God's Covenant with Abraham did induce an obligation and tie upon Abraham to circumcise his child.
uh, ng1 n1 p-acp np1 vdd vvi dt n1 cc n1 p-acp np1 pc-acp vvi po31 n1.
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And thus it was with Adam, Gods Covenant did not depend properly upon his consent and acceptation,
And thus it was with Adam, God's Covenant did not depend properly upon his consent and acceptation,
cc av pn31 vbds p-acp np1, npg1 n1 vdd xx vvi av-j p-acp po31 n1 cc n1,
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for he was bound to doe as God commanded, whether hee would agree, or no.
for he was bound to do as God commanded, whither he would agree, or no.
c-acp pns31 vbds vvn pc-acp vdi c-acp np1 vvd, cs pns31 vmd vvi, cc uh-dx.
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That Adams consent was not necessary to make the Covenant valid, doth appeare, in that he was bound to accept what God did require.
That Adams consent was not necessary to make the Covenant valid, does appear, in that he was bound to accept what God did require.
cst npg1 n1 vbds xx j pc-acp vvi dt n1 j, vdz vvi, p-acp cst pns31 vbds vvn pc-acp vvi r-crq np1 vdd vvi.
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And it's indeed disputed, Whether Adam did so much as know (and if he did not know, he could not consent) that God did indent with him as a publike person,
And it's indeed disputed, Whither Adam did so much as know (and if he did not know, he could not consent) that God did indent with him as a public person,
cc pn31|vbz av vvn, cs np1 vdd av av-d c-acp vvb (cc cs pns31 vdd xx vvi, pns31 vmd xx vvi) cst np1 vdd vvi p-acp pno31 p-acp dt j n1,
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and so all his posterity in him;
and so all his posterity in him;
cc av d po31 n1 p-acp pno31;
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although it may truly be thought, that Adam did know this precept to be to him and his posterity:
although it may truly be Thought, that Adam did know this precept to be to him and his posterity:
cs pn31 vmb av-j vbi vvn, cst np1 vdd vvi d n1 pc-acp vbi p-acp pno31 cc po31 n1:
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for hereby his sin is made the more hainous, in undoing himselfe and all his;
for hereby his since is made the more heinous, in undoing himself and all his;
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as also, by the knowledge of this, he would be the more thankfull unto God, that should propagate such great mercies to him and his,
as also, by the knowledge of this, he would be the more thankful unto God, that should propagate such great Mercies to him and his,
c-acp av, p-acp dt n1 pp-f d, pns31 vmd vbi dt av-dc j p-acp np1, cst vmd vvi d j n2 p-acp pno31 cc png31,
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and also be made more vigilant against falling.
and also be made more vigilant against falling.
cc av vbi vvn av-dc j p-acp vvg.
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3. In the next place let us consider, how God can be said to covenant, or enter into a promise with man:
3. In the next place let us Consider, how God can be said to Covenant, or enter into a promise with man:
crd p-acp dt ord n1 vvb pno12 vvi, c-crq np1 vmb vbi vvn p-acp n1, cc vvi p-acp dt n1 p-acp n1:
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for it may be thought an imperfection, and hereby God may seem to lose his right, that he cannot doe what he will.
for it may be Thought an imperfection, and hereby God may seem to loose his right, that he cannot do what he will.
p-acp pn31 vmb vbi vvn dt n1, cc av np1 vmb vvi pc-acp vvi po31 n-jn, cst pns31 vmbx vdi q-crq pns31 vmb.
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But this may be easily answered;
But this may be Easily answered;
p-acp d vmb vbi av-j vvn;
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for, if God can give good things to man, he may also promise to give them:
for, if God can give good things to man, he may also promise to give them:
p-acp, cs np1 vmb vvi j n2 p-acp n1, pns31 vmb av vvi pc-acp vvi pno32:
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and therefore both to give, and to promise to give, are acts of liberality and dominion,
and Therefore both to give, and to promise to give, Are acts of liberality and dominion,
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and so not repugning to the majesty of God:
and so not repugning to the majesty of God:
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Nor doth God by promising to give, lose his dominion, no more then he doth by giving.
Nor does God by promising to give, loose his dominion, no more then he does by giving.
ccx vdz np1 p-acp vvg pc-acp vvi, vvb po31 n1, av-dx dc cs pns31 vdz p-acp vvg.
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It is true, a promise doth induce an obligation, and so in man it is with some imperfection;
It is true, a promise does induce an obligation, and so in man it is with Some imperfection;
pn31 vbz j, dt n1 vdz vvi dt n1, cc av p-acp n1 pn31 vbz p-acp d n1;
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but in God it is not, because he doth not hereby become obliged to us, but to his owne selfe:
but in God it is not, Because he does not hereby become obliged to us, but to his own self:
cc-acp p-acp np1 pn31 vbz xx, c-acp pns31 vdz xx av vvi vvn p-acp pno12, cc-acp p-acp po31 d n1:
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so that we have not a right of justice to the thing, because God hath promised it to us;
so that we have not a right of Justice to the thing, Because God hath promised it to us;
av cst pns12 vhb xx dt n-jn pp-f n1 p-acp dt n1, c-acp np1 vhz vvn pn31 p-acp pno12;
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but onely God cannot deny himself nor his word, and therefore we are confident.
but only God cannot deny himself nor his word, and Therefore we Are confident.
cc-acp av-j np1 vmbx vvi px31 ccx po31 n1, cc av pns12 vbr j.
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And so Aquinas well, Deus non est debitor, quia ad alia non ordinatur, sed omnia ad ipsum, God by covenanting and promising doth not become a debtor,
And so Aquinas well, Deus non est debtor, quia ad Alias non ordinatur, sed omnia ad ipsum, God by covenanting and promising does not become a debtor,
cc av np1 av, fw-la fw-fr fw-la n1, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, np1 p-acp vvg cc vvg vdz xx vvi dt n1,
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because he is not to be ordered for other things, but all things for him. Hence is that saying of God, Reddit debita nulli debens, donat debita nihil pendens:
Because he is not to be ordered for other things, but all things for him. Hence is that saying of God, render Debita None debens, donat Debita nihil pendens:
c-acp pns31 vbz xx pc-acp vbi vvn p-acp j-jn n2, cc-acp d n2 p-acp pno31. av vbz d n-vvg pp-f np1, n1 n1 av-j fw-la, fw-la fw-la fw-la fw-la:
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And so againe, Justus est, non quia reddit debitum, sed quia facit quod decet summè bonum:
And so again, Justus est, non quia Render Debitum, sed quia facit quod Deceit summè bonum:
cc av av, np1 fw-la, fw-fr fw-la n1 fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la:
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So that when God entreth into a covenant or promise, you must conceive of this sutably to his great majesty;
So that when God entereth into a Covenant or promise, you must conceive of this suitably to his great majesty;
av cst c-crq np1 vvz p-acp dt n1 cc n1, pn22 vmb vvi pp-f d av-j p-acp po31 j n1;
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you must not apprehend of it, as when two men agree that are equall, and therefore a debt of justice ariseth between them,
you must not apprehend of it, as when two men agree that Are equal, and Therefore a debt of Justice arises between them,
pn22 vmb xx vvi pp-f pn31, c-acp c-crq crd n2 vvb cst vbr j-jn, cc av dt n1 pp-f n1 vvz p-acp pno32,
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and one may implead the other;
and one may implead the other;
cc pi vmb vvi dt j-jn;
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but as a mercifull condescension on Gods part, to promise such things to us, that so we might be the more confirmed in our hope in him.
but as a merciful condescension on God's part, to promise such things to us, that so we might be the more confirmed in our hope in him.
cc-acp c-acp dt j n1 p-acp npg1 n1, pc-acp vvi d n2 p-acp pno12, cst av pns12 vmd vbi dt av-dc vvn p-acp po12 n1 p-acp pno31.
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Hence Durand and Ariminensis labour to prove, that Gods promises doe not induce an obligation,
Hence Durand and Ariminensis labour to prove, that God's promises do not induce an obligation,
av np1 cc np1 n1 pc-acp vvi, cst npg1 n2 vdb xx vvi dt n1,
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but denote the disposition of God to give, although their arguments exclude onely a debt of justice from God.
but denote the disposition of God to give, although their Arguments exclude only a debt of Justice from God.
cc-acp vvb dt n1 pp-f np1 pc-acp vvi, cs po32 n2 vvi av-j dt n1 pp-f n1 p-acp np1.
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4. Consider why God will deale with man in a covenant way, rather then in a meere absolute supreme way. There may be these Reasons:
4. Consider why God will deal with man in a Covenant Way, rather then in a mere absolute supreme Way. There may be these Reasons:
crd vvb c-crq np1 vmb vvi p-acp n1 p-acp dt n1 n1, av-c cs p-acp dt j j j n1. a-acp vmb vbi d n2:
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1. That God might hereby sweeten and indeare himselfe to us.
1. That God might hereby sweeten and endear himself to us.
crd cst np1 vmd av vvi cc vvi px31 p-acp pno12.
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For, whereas he might require all obedience from us, and annihilate us at last, or at least not vouchsafe heaven and everlasting happinesse;
For, whereas he might require all Obedience from us, and annihilate us At last, or At least not vouchsafe heaven and everlasting happiness;
p-acp, cs pns31 vmd vvi d n1 p-acp pno12, cc vvb pno12 p-acp ord, cc p-acp ds xx vvi n1 cc j n1;
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to shew how good and loving he is, he will reward that most bountifully, which is otherwise due to him:
to show how good and loving he is, he will reward that most bountifully, which is otherwise due to him:
pc-acp vvi c-crq j cc vvg pns31 vbz, pns31 vmb vvi cst av-ds av-j, r-crq vbz av j-jn p-acp pno31:
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for God did not make man, because he needed him, but that there might be objects to whom he would communicate his love.
for God did not make man, Because he needed him, but that there might be objects to whom he would communicate his love.
c-acp np1 vdd xx vvi n1, c-acp pns31 vvd pno31, cc-acp cst a-acp vmd vbi n2 p-acp ro-crq pns31 vmd vvi po31 n1.
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Thou needest not my goodnesse, or, that extendeth not to thee, saith David. It's Austins expression, The earth doth farre otherwise dry up,Thou Needest not my Goodness, or, that extendeth not to thee, Says David. It's Austins expression, The earth does Far otherwise dry up,
pns21 vv2 xx po11 n1, cc, cst vvz xx p-acp pno21, vvz np1. pn31|vbz npg1 n1, dt n1 vdz av-j av vvi a-acp,
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or swallow the water, thirsting for it, then the Sun beames, which also consume the water:
or swallow the water, thirsting for it, then the Sun beams, which also consume the water:
cc vvi dt n1, vvg p-acp pn31, cs dt n1 n2, r-crq av vvb dt n1:
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the one doth it indigentiâ, out of want; the other potentiâ, out of power and strength:
the one does it indigentiâ, out of want; the other potentiâ, out of power and strength:
dt pi vdz pn31 fw-la, av pp-f n1; dt n-jn fw-la, av pp-f n1 cc n1:
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so that Adam could not but have thankfull and loving thoughts of God, that would thus condescend.
so that Adam could not but have thankful and loving thoughts of God, that would thus condescend.
av cst np1 vmd xx p-acp vhb j cc j-vvg n2 pp-f np1, cst vmd av vvi.
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2. Another Reason might be, to incite and incourage Adam the more to obedience. For, howsoever there was no sin in Adam, or remisnesse;
2. another Reason might be, to incite and encourage Adam the more to Obedience. For, howsoever there was no since in Adam, or remissness;
crd j-jn n1 vmd vbi, pc-acp vvi cc vvi np1 dt av-dc p-acp n1. p-acp, c-acp pc-acp vbds dx n1 p-acp np1, cc n1;
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yet this might serve as a meanes to preserve him in his obedience to God.
yet this might serve as a means to preserve him in his Obedience to God.
av d vmd vvi p-acp dt n2 pc-acp vvi pno31 p-acp po31 n1 p-acp np1.
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And here you may see, that to do a duty, because of a reward promised, is not a slavish and unlawfull thing;
And Here you may see, that to do a duty, Because of a reward promised, is not a slavish and unlawful thing;
cc av pn22 vmb vvi, cst pc-acp vdi dt n1, c-acp pp-f dt n1 vvd, vbz xx dt j cc j n1;
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for did not God deale thus with Adam? If he would obey, he should live;
for did not God deal thus with Adam? If he would obey, he should live;
c-acp vdd xx np1 vvi av p-acp np1? cs pns31 vmd vvi, pns31 vmd vvi;
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but if not, then he must dye.
but if not, then he must die.
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Will you say, with the Antinomian, That this was an unlawfull thing, and this was to make Adam legall,
Will you say, with the Antinomian, That this was an unlawful thing, and this was to make Adam Legal,
n1 pn22 vvb, p-acp dt njp, cst d vbds dt j n1, cc d vbds pc-acp vvi np1 j,
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and one that was not affected with the goodnesse of God to him? It is true,
and one that was not affected with the Goodness of God to him? It is true,
cc pi cst vbds xx vvn p-acp dt n1 pp-f np1 p-acp pno31? pn31 vbz j,
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if a man obey God out of love to any thing more then God, or equally with God, this is unlawfull, according to that, Minus te amat, qui tecum (Domine) aliquid amat.
if a man obey God out of love to any thing more then God, or equally with God, this is unlawful, according to that, Minus te amat, qui tecum (Domine) Aliquid amat.
cs dt n1 vvi np1 av pp-f n1 p-acp d n1 av-dc cs np1, cc av-j p-acp np1, d vbz j, vvg p-acp d, fw-la fw-la fw-la, fw-la fw-la (fw-la) j fw-la.
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3. That hereby Adams obedience might be the more willing and free. An absolute law might seem to extort obedience,
3. That hereby Adams Obedience might be the more willing and free. an absolute law might seem to extort Obedience,
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but a covenant and agreement makes it to appeare more free and willing, as if Adam would have obeyed,
but a Covenant and agreement makes it to appear more free and willing, as if Adam would have obeyed,
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though there could have been no obligation upon him to doe it.
though there could have been no obligation upon him to do it.
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5. Consider that the nature of this Covenant was of workes, and not of faith. It was not said to Adam, Beleeve, and have life eternall;
5. Consider that the nature of this Covenant was of works, and not of faith. It was not said to Adam, Believe, and have life Eternal;
crd vvb cst dt n1 pp-f d n1 vbds pp-f n2, cc xx pp-f n1. pn31 vbds xx vvn p-acp np1, vvb, cc vhb n1 j;
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but, Obey, even perfect and entire obedience.
but, Obey, even perfect and entire Obedience.
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It is true indeed, there was faith of adherence and dependance upon God in his promise and word,
It is true indeed, there was faith of adherence and dependence upon God in his promise and word,
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and this faith doth not imply any imperfection of the state of the subject as sinfull, (which justifying faith doth) for it was in Christ, who in his temptations and tryalls did trust in God.
and this faith does not imply any imperfection of the state of the Subject as sinful, (which justifying faith does) for it was in christ, who in his temptations and trials did trust in God.
cc d n1 vdz xx vvi d n1 pp-f dt n1 pp-f dt j-jn c-acp j, (r-crq vvg n1 vdz) c-acp pn31 vbds p-acp np1, r-crq p-acp po31 n2 cc n2 vdd vvi p-acp np1.
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And what the Old Testament calls trusting, the New calls beleeving; yea, some say, that this kind of faith shall be in heaven, viz. a dependance upon God for the continuance of that happinesse which they doe enjoy.
And what the Old Testament calls trusting, the New calls believing; yea, Some say, that this kind of faith shall be in heaven, viz. a dependence upon God for the Continuance of that happiness which they do enjoy.
cc q-crq dt j n1 vvz vvg, dt j vvz vvg; uh, d vvb, cst d n1 pp-f n1 vmb vbi p-acp n1, n1 dt n1 p-acp np1 p-acp dt n1 pp-f d n1 r-crq pns32 vdb vvi.
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This faith therefore Adam had, but in that Covenant it was considered as a gracious act and work of the soule, not as it is now,
This faith Therefore Adam had, but in that Covenant it was considered as a gracious act and work of the soul, not as it is now,
d n1 av np1 vhd, cc-acp p-acp d n1 pn31 vbds vvn p-acp dt j n1 cc n1 pp-f dt n1, xx c-acp pn31 vbz av,
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an organ or instrument to receive and apply Christ. With us indeed there is justifying faith and repentance, which keeps up a Christians life;
an organ or Instrument to receive and apply christ. With us indeed there is justifying faith and Repentance, which keeps up a Christians life;
dt n1 cc n1 pc-acp vvi cc vvi np1. p-acp pno12 av pc-acp vbz vvg n1 cc n1, r-crq vvz a-acp dt njpg2 n1;
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as the Naturalists say, the calor innatus, and humidum radicale doe the naturall life:
as the Naturalists say, the calor innatus, and humidum radical do the natural life:
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Faith is like the calor innatus, and Repentance is like the humidum radicale; and, as the Philosopher saith,
Faith is like the calor innatus, and Repentance is like the humidum radical; and, as the Philosopher Says,
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if the innate heat devoure too much the radicall moisture, or the radicall moisture too much the heat, there breed presently diseases:
if the innate heat devour too much the radical moisture, or the radical moisture too much the heat, there breed presently diseases:
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so it is with us, if beleeving make a man repent lesse, or repenting make a man beleeve the lesse, this turneth to a distemper.
so it is with us, if believing make a man Repent less, or repenting make a man believe the less, this turns to a distemper.
av pn31 vbz p-acp pno12, cs vvg vvb dt n1 vvi av-dc, cc vvg vvb dt n1 vvb dt av-dc, d vvz p-acp dt n1.
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Yet, though it were a Covenant of workes, it cannot be said to be of merit.
Yet, though it were a Covenant of works, it cannot be said to be of merit.
av, cs pn31 vbdr dt n1 pp-f n2, pn31 vmbx vbi vvn pc-acp vbi pp-f n1.
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Adam, though in innocency, could not merit that happinesse which God would bestow upon him:Adam, though in innocency, could not merit that happiness which God would bestow upon him:
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first, because the enjoying of God, in which Adams happinesse did consist, was such a good, as did farre exceed the power and ability of man.
First, Because the enjoying of God, in which Adams happiness did consist, was such a good, as did Far exceed the power and ability of man.
ord, p-acp dt n-vvg pp-f np1, p-acp r-crq npg1 n1 vdd vvi, vbds d dt j, c-acp vdd av-j vvi dt n1 cc n1 pp-f n1.
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It's an infinite good, and all that is done by us is finite.
It's an infinite good, and all that is done by us is finite.
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And then in the next place, Because even then Adam was not able to obey any command of God, without the help of God.
And then in the next place, Because even then Adam was not able to obey any command of God, without the help of God.
cc av p-acp dt ord n1, c-acp av av np1 vbds xx j pc-acp vvi d n1 pp-f np1, p-acp dt n1 pp-f np1.
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Though some will not call it grace, because they suppose that onely cometh by Christ;
Though Some will not call it grace, Because they suppose that only comes by christ;
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yet all they that are orthodox doe acknowledge a necessity of Gods enabling Adam to that which was good, else he would have failed.
yet all they that Are orthodox do acknowledge a necessity of God's enabling Adam to that which was good, Else he would have failed.
av d pns32 cst vbr n1 vdb vvi dt n1 pp-f n2 vvg np1 p-acp cst r-crq vbds j, av pns31 vmd vhi vvn.
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Now then, if by the help of God Adam was strengthned to doe the good he did, he was so farre from meriting thereby, that indeed he was the more obliged to God.
Now then, if by the help of God Adam was strengthened to do the good he did, he was so Far from meriting thereby, that indeed he was the more obliged to God.
av av, cs p-acp dt n1 pp-f np1 np1 vbds vvn pc-acp vdi dt j pns31 vdd, pns31 vbds av av-j p-acp vvg av, cst av pns31 vbds dt av-dc vvn p-acp np1.
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6. God, who entred into this Covenant with him, is to be considered as already pleased, and a friend with him, not as a reconciled Father through Christ.
6. God, who entered into this Covenant with him, is to be considered as already pleased, and a friend with him, not as a reconciled Father through christ.
crd np1, r-crq vvd p-acp d n1 p-acp pno31, vbz pc-acp vbi vvn c-acp av vvn, cc dt n1 p-acp pno31, xx p-acp dt j-vvn n1 p-acp np1.
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Therefore here needed no Mediatour, nor comfort, because the soule could not be terrified with any sin.
Therefore Here needed no Mediator, nor Comfort, Because the soul could not be terrified with any since.
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Here needed not one to be either medius, to take both natures; or Mediatour, to performe the offices of such an one.
Here needed not one to be either medius, to take both nature's; or Mediator, to perform the Offices of such an one.
av vvd xx pi pc-acp vbi d fw-la, pc-acp vvi d n2; cc n1, pc-acp vvi dt n2 pp-f d dt crd.
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In this estate that speech of Luthers was true, which he denieth in ours, Deus est absolutè considerandus. Adam dealt with him as absolutely considered, not relatively:
In this estate that speech of Luthers was true, which he Denieth in ours, Deus est absolutè considerandus. Adam dealt with him as absolutely considered, not relatively:
p-acp d n1 cst n1 pp-f np1 vbds j, r-crq pns31 vvz p-acp png12, fw-la fw-la fw-la fw-la. np1 vvn p-acp pno31 c-acp av-j vvn, xx av-j:
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with us, God without Christ is a consuming fire, and we are combustible matter, chaffe and straw:
with us, God without christ is a consuming fire, and we Are combustible matter, chaff and straw:
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we are loathsome to God, and God terrible to us;
we Are loathsome to God, and God terrible to us;
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but Adam he was Deo proximo amicus, & Paradisi colonus, as Tertullian, and therefore was in familiarity and communion with him.
but Adam he was God proximo Amicus, & Paradisi Colonus, as Tertullian, and Therefore was in familiarity and communion with him.
cc-acp np1 pns31 vbds np1 fw-la fw-la, cc np1 fw-la, p-acp np1, cc av vbds p-acp n1 cc n1 p-acp pno31.
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But, although there was not that ordered administration and working of the three Persons in this Covenant of workes,
But, although there was not that ordered administration and working of the three Persons in this Covenant of works,
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yet all these did work in it. Hence the second Person, though not as incarnated, or to be incarnated;
yet all these did work in it. Hence the second Person, though not as incarnated, or to be incarnated;
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yet he with the Father did cause all righteousnesse in Adam: and so the holy Ghost, he was the worker of holinesse in Adam, though not as the holy Spirit of Christ purchased by his death for his Church, yet as the third Person;
yet he with the Father did cause all righteousness in Adam: and so the holy Ghost, he was the worker of holiness in Adam, though not as the holy Spirit of christ purchased by his death for his Church, yet as the third Person;
av pns31 p-acp dt n1 vdd vvi d n1 p-acp np1: cc av dt j n1, pns31 vbds dt n1 pp-f n1 p-acp np1, cs xx p-acp dt j n1 pp-f np1 vvd p-acp po31 n1 p-acp po31 n1, av c-acp dt ord n1;
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so that it is an unlikely assertion which one maintaines, That the Trinity was not revealed in this Covenant to Adam: so that this sheweth a vast difference between that Covenant in innocency, and this of grace.
so that it is an unlikely assertion which one maintains, That the Trinity was not revealed in this Covenant to Adam: so that this shows a vast difference between that Covenant in innocency, and this of grace.
av cst pn31 vbz dt j n1 r-crq crd vvz, cst dt np1 vbds xx vvn p-acp d n1 p-acp np1: av cst d vvz dt j n1 p-acp d n1 p-acp n1, cc d pp-f n1.
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What ado is here for the troubled soule to have any good thoughts of God, to have any faith in him as reconciled? but then Adam had no feare, nor doubt about it.
What ado is Here for the troubled soul to have any good thoughts of God, to have any faith in him as reconciled? but then Adam had no Fear, nor doubt about it.
q-crq n1 vbz av p-acp dt j-vvn n1 pc-acp vhi d j n2 pp-f np1, pc-acp vhi d n1 p-acp pno31 a-acp vvn? cc-acp av np1 vhd dx n1, ccx vvi p-acp pn31.
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7. This Covenant did suppose in Adam a power, being assisted by God, to keep it;
7. This Covenant did suppose in Adam a power, being assisted by God, to keep it;
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and therefore that which is now impossible to us, was possible to him. and Therefore that which is now impossible to us, was possible to him.
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And certainly, if there had been a necessity to sin, it would have been either from his nature, or from the Divell:
And Certainly, if there had been a necessity to since, it would have been either from his nature, or from the devil:
cc av-j, cs pc-acp vhd vbn dt n1 p-acp n1, pn31 vmd vhi vbn av-d p-acp po31 n1, cc p-acp dt n1:
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Not from his nature, for then he would have excused himselfe by this, when he endeavoured to cleare himselfe.
Not from his nature, for then he would have excused himself by this, when he endeavoured to clear himself.
xx p-acp po31 n1, c-acp cs pns31 vmd vhi vvn px31 p-acp d, c-crq pns31 vvd pc-acp vvi px31.
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But Tertullian speakes wittily, Nunquam figulo suo dixit, Non prudenter definxisti me, rudis admodum haereticus fuit, non obaudiit, non tamen blasphemavit creatorem, lib. 2. ad Mar. cap. 2. Nor could any necessity arise from the Divell, whose temptations cannot reach beyond a morall swasion.
But Tertullian speaks wittily, Never figulo Sue dixit, Non Prudent definxisti me, rudis admodum Heretic fuit, non obaudiit, non tamen blasphemavit Creator, lib. 2. and Mar. cap. 2. Nor could any necessity arise from the devil, whose temptations cannot reach beyond a moral suasion.
p-acp np1 vvz av-j, fw-la fw-la fw-la fw-la, pix jc fw-la pno11, fw-la fw-la fw-la fw-la, fw-fr fw-fr, fw-fr fw-la fw-la fw-la, n1. crd vvi np1 n1. crd ccx vmd d n1 vvb p-acp dt n1, rg-crq n2 vmbx vvi p-acp dt j n1.
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Therefore our Divines doe well argue, that if God did not work in our conversion beyond a morall swasion, hee should no further cause a work good, then Satan doth evill.
Therefore our Divines doe well argue, that if God did not work in our conversion beyond a moral suasion, he should no further cause a work good, then Satan does evil.
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Nor could this necessity be of God, who made him good and righteous:
Nor could this necessity be of God, who made him good and righteous:
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nor would God subtract his gifts from him before he sinned, seeing his fall was the cause of his defection, not Gods deserting of him the cause of his fall.
nor would God subtract his Gifts from him before he sinned, seeing his fallen was the cause of his defection, not God's deserting of him the cause of his fallen.
ccx vmd np1 vvi po31 n2 p-acp pno31 c-acp pns31 vvd, vvg po31 n1 vbds dt n1 pp-f po31 n1, xx npg1 vvg pp-f pno31 dt n1 pp-f po31 n1.
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Therefore, although God did not give Adam such an help, that de facto would hinder his fall,
Therefore, although God did not give Adam such an help, that de facto would hinder his fallen,
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yet he gave him so much, that might and ought to prevent it.
yet he gave him so much, that might and ought to prevent it.
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And upon this ground it is, that we answer all those cavills, why God doth command of us that which is impossible for us to doe:
And upon this ground it is, that we answer all those cavils, why God does command of us that which is impossible for us to do:
cc p-acp d n1 pn31 vbz, cst pns12 vvb d d vvz, c-crq np1 vdz vvi pp-f pno12 d r-crq vbz j p-acp pno12 pc-acp vdi:
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for the things commanded are not impossible in themselves, but, when required of Adam, he had power to keep them;
for the things commanded Are not impossible in themselves, but, when required of Adam, he had power to keep them;
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but he sinned away that power from himselfe and us.
but he sinned away that power from himself and us.
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Neither is God bound, as the Arminians fancy, to give every one power to beleeve and repent,
Neither is God bound, as the Arminians fancy, to give every one power to believe and Repent,
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because Adam in innocency had not ability to doe these; for he had them eminently and virtually, though not formally:
Because Adam in innocency had not ability to do these; for he had them eminently and virtually, though not formally:
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But more of these things in the Covenant of grace.
But more of these things in the Covenant of grace.
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Ʋse 1. To admire with thankfulnesse Gods way of dealing with us his creatures, that he condescends to a promise-way, to a covenant-way.Ʋse 1. To admire with thankfulness God's Way of dealing with us his creatures, that he condescends to a promise-way, to a Covenant way.
j crd p-acp vvi p-acp n1 npg1 n1 pp-f vvg p-acp pno12 po31 n2, cst pns31 vvz p-acp dt n1, p-acp dt n1.
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There is no naturall or morall necessity that God should doe thus. We are his, and he might require an obedience, without any covenanting:
There is no natural or moral necessity that God should do thus. We Are his, and he might require an Obedience, without any covenanting:
pc-acp vbz dx j cc j n1 cst np1 vmd vdi av. pns12 vbr po31, cc pns31 vmd vvi dt n1, p-acp d vvg:
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but yet, to shew his love and goodnesse, he condescends to this way. Beloved, not onely we corrupted, and our duties, might be rejected;
but yet, to show his love and Goodness, he condescends to this Way. beloved, not only we corrupted, and our duties, might be rejected;
cc-acp av, pc-acp vvi po31 n1 cc n1, pns31 vvz p-acp d n1. j-vvn, xx av-j pns12 vvd, cc po12 n2, vmd vbi vvn;
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not onely we in our persons might be abashed, but had we all that innocency and purity which did once adorne our nature,
not only we in our Persons might be abashed, but had we all that innocency and purity which did once adorn our nature,
xx av-j pns12 p-acp po12 n2 vmd vbi vvn, cc-acp vhd pns12 d cst n1 cc n1 r-crq vdd a-acp vvi po12 n1,
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yet even then were we unprofitable to God, and it was Gods goodnesse to receive it, and to reward it.
yet even then were we unprofitable to God, and it was God's Goodness to receive it, and to reward it.
av av av vbdr pns12 j p-acp np1, cc pn31 vbds npg1 n1 pc-acp vvi pn31, cc pc-acp vvi pn31.
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Was then eternall life and happinesse a meere gift of God to Adam for his obedience and love? what a free and meere gift then is salvation and eternall life to thee? If Adam were not to put any trust in his duties,
Was then Eternal life and happiness a mere gift of God to Adam for his Obedience and love? what a free and mere gift then is salvation and Eternal life to thee? If Adam were not to put any trust in his duties,
vbds av j n1 cc n1 dt j n1 pp-f np1 p-acp np1 p-acp po31 n1 cc n1? q-crq dt j cc j n1 av vbz n1 cc j n1 p-acp pno21? cs np1 vbdr xx pc-acp vvi d n1 p-acp po31 n2,
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if he could not challenge God for a reward; how then shall we rely upon our performances, that are so full of sin?
if he could not challenge God for a reward; how then shall we rely upon our performances, that Are so full of since?
cs pns31 vmd xx vvi np1 p-acp dt n1; q-crq av vmb pns12 vvi p-acp po12 n2, cst vbr av j pp-f n1?
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Use 2. Further to admire Gods exceeding grace to us, that doth not hold us to this Covenant still.Use 2. Further to admire God's exceeding grace to us, that does not hold us to this Covenant still.
vvb crd av-jc pc-acp vvi ng1 j-vvg n1 p-acp pno12, cst vdz xx vvi pno12 p-acp d n1 av.
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That was a Covenant which did admit of no repentance:
That was a Covenant which did admit of no Repentance:
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though Adam and Eve had torne and rent their hearts out, yet there was no hope or way for them, till the Covenant of grace was revealed.
though Adam and Eve had torn and rend their hearts out, yet there was no hope or Way for them, till the Covenant of grace was revealed.
cs np1 cc n1 vhd vvn cc vvn po32 n2 av, av a-acp vbds dx n1 cc n1 p-acp pno32, c-acp dt n1 pp-f n1 vbds vvn.
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Beloved, our condition might have been so, that no teares, no repentance could have helped us:
beloved, our condition might have been so, that no tears, no Repentance could have helped us:
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the way to salvation might have been as impossible, as to the damned angels.
the Way to salvation might have been as impossible, as to the damned Angels.
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To be under the Covenant of works, is as wofull, as the poore malefactour condemned to death by the Judge, according to the law;
To be under the Covenant of works, is as woeful, as the poor Malefactor condemned to death by the Judge, according to the law;
pc-acp vbi p-acp dt n1 pp-f n2, vbz a-acp j, c-acp dt j n1 vvn p-acp n1 p-acp dt n1, vvg p-acp dt n1;
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he falls then upon his knees, Good my lord spare mee, it shall be a warning to mee, I have a wife and small children, O spare mee:
he falls then upon his knees, Good my lord spare me, it shall be a warning to me, I have a wife and small children, Oh spare me:
pns31 vvz av p-acp po31 n2, j po11 n1 vvb pno11, pn31 vmb vbi dt n1 p-acp pno11, pns11 vhb dt n1 cc j n2, uh vvb pno11:
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But, saith the Judge, I cannot spare you, the Law condemnes you:
But, Says the Judge, I cannot spare you, the Law condemns you:
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So it is here, though man cry and roare, yet you cannot be spared, here is no promise or grace for you.
So it is Here, though man cry and roar, yet you cannot be spared, Here is no promise or grace for you.
av pn31 vbz av, cs n1 vvb cc vvi, av pn22 vmbx vbi vvn, av vbz dx n1 cc n1 p-acp pn22.
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LECTURE XIV. GENES. 2. 17. In the day thou eatest thereof, thou shalt die the death.
LECTURE XIV. GENESIS. 2. 17. In the day thou Eatest thereof, thou shalt die the death.
n1 np1. np1. crd crd p-acp dt n1 pns21 vv2 av, pns21 vm2 vvi dt n1.
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HAving handled the Law of God both naturall and positive, which was given to Adam absolutely;
HAving handled the Law of God both natural and positive, which was given to Adam absolutely;
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as also relatively in the notion of a Covenant God made with Adam, I shall put a period to this discourse about the state of innocency, by handling severall Questions, which will conduce much to the information of our judgement against the errours spread abroad at this time,
as also relatively in the notion of a Covenant God made with Adam, I shall put a Period to this discourse about the state of innocency, by handling several Questions, which will conduce much to the information of our judgement against the errors spread abroad At this time,
c-acp av av-j p-acp dt n1 pp-f dt n1 np1 vvd p-acp np1, pns11 vmb vvi dt n1 p-acp d n1 p-acp dt n1 pp-f n1, p-acp vvg j n2, r-crq vmb vvi av-d p-acp dt n1 pp-f po12 n1 p-acp dt n2 vvb av p-acp d n1,
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as also to the inlivening and inflaming of our affections practically. These Questions therefore I shall endeavour to cleare:
as also to the enlivening and Inflaming of our affections practically. These Questions Therefore I shall endeavour to clear:
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1. Whether there can be any such distinction made of Adam, while innocent, so as to be considered either in his naturalls, or supernaturalls.
1. Whither there can be any such distinction made of Adam, while innocent, so as to be considered either in his naturals, or supernaturalls.
crd cs pc-acp vmb vbi d d n1 vvd pp-f np1, cs j-jn, av c-acp pc-acp vbi vvn av-d p-acp po31 n2-j, cc n2-j.
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For this is affirmed by some, that Adam may be considered in his meere naturalls, without the help of grace,
For this is affirmed by Some, that Adam may be considered in his mere naturals, without the help of grace,
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and so he loveth God as his naturall utmost end, in that he is the preserver and authour of nature:
and so he loves God as his natural utmost end, in that he is the preserver and author of nature:
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or else in his supernaturalls, as God did bestow righteousnesse upon him, whereby he was inabled to enjoy God as his supernaturall end.
or Else in his supernaturalls, as God did bestow righteousness upon him, whereby he was enabled to enjoy God as his supernatural end.
cc av p-acp po31 n2-j, c-acp np1 vdd vvi n1 p-acp pno31, c-crq pns31 vbds vvn pc-acp vvi np1 p-acp po31 j n1.
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And for this end is this errour maintained, that so man now borne, may be made no worse then Adam in that condition at first:
And for this end is this error maintained, that so man now born, may be made no Worse then Adam in that condition At First:
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which errour, if admitted, would much eclipse all that glory which is attributed in Scripture to grace converting and healing of us.
which error, if admitted, would much eclipse all that glory which is attributed in Scripture to grace converting and healing of us.
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Therefore to this Question these things may be answered:
Therefore to this Question these things may be answered:
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1. That it cannot be denied, but that in Adam such qualities and actions may be considered, which did flow from him as a living creature, endued with a reasonable soule;
1. That it cannot be denied, but that in Adam such qualities and actions may be considered, which did flow from him as a living creature, endued with a reasonable soul;
crd cst pn31 vmbx vbi vvn, cc-acp cst p-acp np1 d n2 cc n2 vmb vbi vvn, r-crq vdd vvi p-acp pno31 p-acp dt j-vvg n1, vvn p-acp dt j n1;
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so 1 Cor. 15. 45. there the first Adam is said to be made a living soule, that is, a living creature in his kind, whereby he did provide and prepare those things for his nourishment and life that he needed:
so 1 Cor. 15. 45. there the First Adam is said to be made a living soul, that is, a living creature in his kind, whereby he did provide and prepare those things for his nourishment and life that he needed:
av crd np1 crd crd zz dt ord np1 vbz vvn pc-acp vbi vvn dt vvg n1, cst vbz, dt j-vvg n1 p-acp po31 n1, c-crq pns31 vdd vvi cc vvi d n2 p-acp po31 n1 cc n1 cst pns31 vvd:
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and this is to have a naturall body, as the Apostle calls it.
and this is to have a natural body, as the Apostle calls it.
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But we may not stay in the consideration of him as a man in an abstracted notion,
But we may not stay in the consideration of him as a man in an abstracted notion,
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but as so created by God for that end, to be made happy.
but as so created by God for that end, to be made happy.
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Therefore howsoever some learned speak of the animall state and spirituall estate of Adam, yet both must be acknowledged to be naturall to him.
Therefore howsoever Some learned speak of the animal state and spiritual estate of Adam, yet both must be acknowledged to be natural to him.
av c-acp d j vvb pp-f dt n1 n1 cc j n1 pp-f np1, av d vmb vbi vvn pc-acp vbi j p-acp pno31.
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2. In the next place, we doe not hold in such a manner his righteousnesse and holinesse to be naturall to him,
2. In the next place, we do not hold in such a manner his righteousness and holiness to be natural to him,
crd p-acp dt ord n1, pns12 vdb xx vvi p-acp d dt n1 po31 n1 cc n1 pc-acp vbi j p-acp pno31,
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as that we deny every thing to Adam that was supernaturall;
as that we deny every thing to Adam that was supernatural;
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for, no question but the favour of God, which he did enjoy, may well be called supernaturall;
for, no question but the favour of God, which he did enjoy, may well be called supernatural;
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so also that actuall help of God (say some,) which was to be continued to him:
so also that actual help of God (say Some,) which was to be continued to him:
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For howsoever the principle, and habit as it were of righteousnesse, was naturall to him; yet to have help from God to continue and persevere, was supernaturall.
For howsoever the principle, and habit as it were of righteousness, was natural to him; yet to have help from God to continue and persevere, was supernatural.
c-acp c-acp dt n1, cc n1 c-acp pn31 vbdr pp-f n1, vbds j p-acp pno31; av pc-acp vhi n1 p-acp np1 pc-acp vvi cc vvi, vbds j.
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Even as you see the eye, though it hath a naturall power to see, yet there is a further requisite to the act of seeing, which is light, without which it could not be. Even as you see the eye, though it hath a natural power to see, yet there is a further requisite to the act of seeing, which is Light, without which it could not be.
av c-acp pn22 vvb dt n1, cs pn31 vhz dt j n1 pc-acp vvi, av pc-acp vbz dt jc j p-acp dt n1 pp-f vvg, r-crq vbz j, p-acp r-crq pn31 vmd xx vbi.
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The second Question is, Whether Christ did intervene in his help to Adam, so that he needed Christ in that state.
The second Question is, Whither christ did intervene in his help to Adam, so that he needed christ in that state.
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For here we see many learned and sound men differ:
For Here we see many learned and found men differ:
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some say, that Christ, being onely a Mediatour of reconciliation, could no waies be considered in any respect to Adam; for God and he were friends:
Some say, that christ, being only a Mediator of reconciliation, could no ways be considered in any respect to Adam; for God and he were Friends:
d vvb, cst np1, vbg av-j dt n1 pp-f n1, vmd dx n2 vbb vvn p-acp d n1 p-acp np1; p-acp np1 cc pns31 vbdr n2:
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Others againe make the grace of Christ universally necessary, even to Angels, and Adam; saying that proposition, [ Without mee ye can doe nothing, ] is of everlasting truth,
Others again make the grace of christ universally necessary, even to Angels, and Adam; saying that proposition, [ Without me you can do nothing, ] is of everlasting truth,
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and did extend to Adam, not indeed by way of pardon or reconciliation, but by way of preservation and conservation in the state of righteousnesse:
and did extend to Adam, not indeed by Way of pardon or reconciliation, but by Way of preservation and conservation in the state of righteousness:
cc vdd vvi p-acp np1, xx av p-acp n1 pp-f n1 cc n1, cc-acp p-acp n1 pp-f n1 cc n1 p-acp dt n1 pp-f n1:
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Thus those excellent pillars in the Church of God, Calvin, Bucer, and Zanchy, with others. Now for the clearing of this truth, we must consider these particulars:
Thus those excellent pillars in the Church of God, calvin, Bucer, and Zanchy, with Others. Now for the clearing of this truth, we must Consider these particulars:
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1. That it cannot be denied, but that Christ, as the second Person of the Trinity, did create and make all things.
1. That it cannot be denied, but that christ, as the second Person of the Trinity, did create and make all things.
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This is to be diligently maintained against those cursed opinions that begin, even publikely, to deny the Deity of Christ.
This is to be diligently maintained against those cursed opinions that begin, even publicly, to deny the Deity of christ.
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Now there are three generall waies of proving Christ to be God: 1. In that the name Jehovah, and God, is applyed to him, without any such respect as to other creatures. 2. In that hee hath the attributes of God, which are Omnipotency and Omnisciency, &c. 3. In that he doth the works which God only can do;
Now there Are three general ways of proving christ to be God: 1. In that the name Jehovah, and God, is applied to him, without any such respect as to other creatures. 2. In that he hath the attributes of God, which Are Omnipotency and Omnisciency, etc. 3. In that he does the works which God only can do;
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such are, raising up from the dead by his owne power, and creation:
such Are, raising up from the dead by his own power, and creation:
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Now that Christ doth create and sustaine all things appeareth, John 1. Colos. 1. and Hebrewes 1. 3. so that it's impudent blasphemy which opposeth clear Scripture, to detract this from Christ.
Now that christ does create and sustain all things appears, John 1. Colos 1. and Hebrews 1. 3. so that it's impudent blasphemy which Opposeth clear Scripture, to detract this from christ.
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Indeed, his creating of the world, doth not exclude the other Persons, onely he is included hereby.
Indeed, his creating of the world, does not exclude the other Persons, only he is included hereby.
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2. What help the Angels had by Christ. Here I find different thoughts, even of the judicious.
2. What help the Angels had by christ. Here I find different thoughts, even of the judicious.
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That place Colos. 1. 20. To reconcile all things to himselfe by him, whether things in heaven or earth, is thought by some a firme place, to prove that the Angels needed Christ, even as a Mediatour:
That place Colos 1. 20. To reconcile all things to himself by him, whither things in heaven or earth, is Thought by Some a firm place, to prove that the Angels needed christ, even as a Mediator:
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and Calvin upon the place brings two Reasons why the Angels need Christs mediation:
and calvin upon the place brings two Reasons why the Angels need Christ mediation:
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1. Because they were not without danger of falling, and therefore their confirmation was by Christ.
1. Because they were not without danger of falling, and Therefore their confirmation was by christ.
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But how can this be proved, that their confirmation came from Christ, and not from God,
But how can this be proved, that their confirmation Come from christ, and not from God,
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as a plentifull rewarder of their continued obedience? Indeed, if that opinion of Salmerons were true, which holds it very probable, that the fallen Angels were not immediately condemned, but had a set space and time of repentance given them, this would with more colour have pleaded for Christs mediation;
as a plentiful rewarder of their continued Obedience? Indeed, if that opinion of salmerons were true, which holds it very probable, that the fallen Angels were not immediately condemned, but had a Set Molle and time of Repentance given them, this would with more colour have pleaded for Christ mediation;
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but that opinion cannot be made good out of the Scripture. 2. The second Reason of Calvins is, that the obedience of the Angels was imperfect,
but that opinion cannot be made good out of the Scripture. 2. The second Reason of Calvins is, that the Obedience of the Angels was imperfect,
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or not so perfect, but that it needed pardon; which he groundeth upon Job 4. 18. His Angels he charged with folly.
or not so perfect, but that it needed pardon; which he groundeth upon Job 4. 18. His Angels he charged with folly.
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This may be answered thus, That the obedience of the Angels may be said imperfect negatively,
This may be answered thus, That the Obedience of the Angels may be said imperfect negatively,
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or comparativè, in respect of God; it is not answerable to his greatnesse:
or comparativè, in respect of God; it is not answerable to his greatness:
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but yet it is not imperfect privatively, as if it did want any perfection due to it,
but yet it is not imperfect privatively, as if it did want any perfection due to it,
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and so was to be pardoned.
and so was to be pardoned.
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Therefore Eliphaz his expression tends onely to this, to shew the greatnesse and majesty of God,
Therefore Eliphaz his expression tends only to this, to show the greatness and majesty of God,
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and that even Angels themselves are but darknesse to his glory.
and that even Angels themselves Are but darkness to his glory.
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If you aske then, What shall be thought of the place Colos. 1. 20? I answer, This place compared with Ephes. 1. 10. [ That he might gather together in one all things in Christ, ] may well be laid together;
If you ask then, What shall be Thought of the place Colos 1. 20? I answer, This place compared with Ephesians 1. 10. [ That he might gather together in one all things in christ, ] may well be laid together;
cs pn22 vvb av, q-crq vmb vbi vvn pp-f dt n1 np1 crd crd? pns11 vvb, d n1 vvn p-acp np1 crd crd [ cst pns31 vmd vvi av p-acp crd d n2 p-acp np1, ] vmb av vbi vvn av;
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for they speak the same thing.
for they speak the same thing.
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In the Epistle to the Colossians it's NONLATINALPHABET, to reconcile; and that to the Ephesians, NONLATINALPHABET, which word some expound to be as much as to bring to its first beginning;
In the Epistle to the colossians it's, to reconcile; and that to the Ephesians,, which word Some expound to be as much as to bring to its First beginning;
p-acp dt n1 p-acp dt njp2 pn31|vbz, pc-acp vvi; cc cst p-acp dt np1,, r-crq n1 d vvb pc-acp vbi c-acp av-d c-acp pc-acp vvi p-acp po31 ord n1;
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and so it's explained by them, that all things have suffered a defect from the beginning,
and so it's explained by them, that all things have suffered a defect from the beginning,
cc av pn31|vbz vvn p-acp pno32, cst d n2 vhb vvn dt n1 p-acp dt n1,
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and by Christ are to be restored to their former state: Others expound it of reducing all to one head, which is Christ:
and by christ Are to be restored to their former state: Others expound it of reducing all to one head, which is christ:
cc p-acp np1 vbr pc-acp vbi vvn p-acp po32 j n1: n2-jn vvb pn31 pp-f vvg d p-acp crd n1, r-crq vbz np1:
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Others make it a metaphor, from those things which are largely set downe, and then briefly capitulated, and summed up againe;
Others make it a metaphor, from those things which Are largely Set down, and then briefly capitulated, and summed up again;
ng2-jn vvb pn31 dt n1, p-acp d n2 r-crq vbr av-j vvn a-acp, cc av av-j vvn, cc vvd a-acp av;
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thus, say they, all that was prefigured by the sacrifices, is fulfilled in Christ:
thus, say they, all that was prefigured by the Sacrifices, is fulfilled in christ:
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but we take the word in this sense, as it doth imply, to gather together those things which were scattered and divided;
but we take the word in this sense, as it does imply, to gather together those things which were scattered and divided;
cc-acp pns12 vvb dt n1 p-acp d n1, c-acp pn31 vdz vvi, pc-acp vvi av d n2 r-crq vbdr vvn cc vvn;
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and so it doth excellently describe the ruine and confusion that is brought upon all by sin.
and so it does excellently describe the ruin and confusion that is brought upon all by since.
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But then here is the difficulty againe, how the Angels can be said to be gathered, seeing they were never divided.
But then Here is the difficulty again, how the Angels can be said to be gathered, seeing they were never divided.
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To this some answer, that the All things here spoken in the text, are to be limited to men onely:
To this Some answer, that the All things Here spoken in the text, Are to be limited to men only:
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so that the things in heaven, shall be the spirits of godly men already translated thither;
so that the things in heaven, shall be the spirits of godly men already translated thither;
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and the things in earth, those men that are living.
and the things in earth, those men that Are living.
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But suppose it be extended to Angels, yet will not this inferre their need of mediation by Christ,
But suppose it be extended to Angels, yet will not this infer their need of mediation by christ,
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but onely some benefit to redound unto them by Christ; and that is certaine:
but only Some benefit to redound unto them by christ; and that is certain:
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for, first, by Christ they have a knowledge of the mysteries of our salvation, as appeareth, Ephes. 3. 10. and secondly, hereby they have joy in the conversion of a sinner,
for, First, by christ they have a knowledge of the Mysteres of our salvation, as appears, Ephesians 3. 10. and secondly, hereby they have joy in the conversion of a sinner,
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and, lastly, Angels become hereby reconciled with man: and this seemeth to be the most proper and immediate sense of the place.
and, lastly, Angels become hereby reconciled with man: and this seems to be the most proper and immediate sense of the place.
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So that I cannot see any ground for that assertion, which saith, Because there is no proportion between a creature and the Creatour,
So that I cannot see any ground for that assertion, which Says, Because there is no proportion between a creature and the Creator,
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therefore there must be a Mediatour. Therefore there must be a Mediator.
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And if this hold true of the Angels, then it will also hold about Adam; for, there being no offence or breach made, there needed no Mediatour to interpose.
And if this hold true of the Angels, then it will also hold about Adam; for, there being no offence or breach made, there needed no Mediator to interpose.
cc cs d vvb j pp-f dt n2, cs pn31 vmb av vvi p-acp np1; p-acp, a-acp vbg dx n1 cc n1 vvd, a-acp vvd dx n1 pc-acp vvi.
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It's hard to say, Christ would have been incarnated, if Adam had not sinned. All those, who hold the necessity of Christ to Adam and Angels, must also necessarily maintaine, that,
It's hard to say, christ would have been incarnated, if Adam had not sinned. All those, who hold the necessity of christ to Adam and Angels, must also necessarily maintain, that,
pn31|vbz j pc-acp vvi, np1 vmd vhi vbn vvn, cs np1 vhd xx vvn. d d, r-crq vvb dt n1 pp-f np1 p-acp np1 cc n2, vmb av av-j vvi, cst,
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though Adam had not fallen, Christ would have been incarnated.
though Adam had not fallen, christ would have been incarnated.
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Now when the Scripture nameth this to be the principall end of Christs coming into the world, to save that which is lost;
Now when the Scripture names this to be the principal end of Christ coming into the world, to save that which is lost;
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unlesse this had been, we cannot suppose Christs coming into the flesh.
unless this had been, we cannot suppose Christ coming into the Flesh.
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Whether indeed Christ was not the first object in Gods decree and predestination, and then afterwards men,
Whither indeed christ was not the First Object in God's Decree and predestination, and then afterwards men,
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and then other things, is a far different question from this.
and then other things, is a Far different question from this.
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As for Colos. 1. which seemeth to speak of Christ as head of the Church, that he might have preheminency in all things, this doth not prove his incarnation,
As for Colos 1. which seems to speak of christ as head of the Church, that he might have Preeminence in all things, this does not prove his incarnation,
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though no fall of Adam, but rather supposeth it.
though no fallen of Adam, but rather Supposeth it.
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3. Whether the tree of life was a sacrament of Christ to Adam, or no. For this also is affirmed by some, that the tree of life was a sacrament given to Adam, which did represent Christ, from whom Adam was to receive his life.
3. Whither the tree of life was a sacrament of christ to Adam, or no. For this also is affirmed by Some, that the tree of life was a sacrament given to Adam, which did represent christ, from whom Adam was to receive his life.
crd cs dt n1 pp-f n1 vbds dt n1 pp-f np1 p-acp np1, cc av-dx. p-acp d av vbz vvn p-acp d, cst dt n1 pp-f n1 vbds dt n1 vvn p-acp np1, r-crq vdd vvi np1, p-acp r-crq np1 vbds pc-acp vvi po31 n1.
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But upon the former grounds I doe deny, the tree of life to have any such sacramentall signification.
But upon the former grounds I do deny, the tree of life to have any such sacramental signification.
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It is true, I grant it to be a sacrament;
It is true, I grant it to be a sacrament;
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for there is no good reason to the contrary, but that sacraments may be in the state of innocency;
for there is no good reason to the contrary, but that Sacraments may be in the state of innocency;
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onely they did not signifie Christ.
only they did not signify christ.
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Why it was called a tree of life, is not the same way determined by all:
Why it was called a tree of life, is not the same Way determined by all:
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some think, because it had a speciall quality and efficacy with it, to preserve Adam immortall;
Some think, Because it had a special quality and efficacy with it, to preserve Adam immortal;
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for, although he was so made, yet there were meanes appointed by God to preserve this state.
for, although he was so made, yet there were means appointed by God to preserve this state.
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But we will not conclude on this;
But we will not conclude on this;
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only we say, It was a sacrament, not only to admonish Adam of his life received from God,
only we say, It was a sacrament, not only to admonish Adam of his life received from God,
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but also of that happy life, which upon his obedience he was alwaies to enjoy.
but also of that happy life, which upon his Obedience he was always to enjoy.
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Hence Revel. 2. 7. happinesse is called eating of the tree of life, which is in the midst of Paradise.
Hence Revel. 2. 7. happiness is called eating of the tree of life, which is in the midst of Paradise.
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We do not in this exclude Adam from depending upon God for all things, or acknowledging him the sole authour of all his blisse:
We do not in this exclude Adam from depending upon God for all things, or acknowledging him the sole author of all his bliss:
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but onely there was not then that way of administration of good to us, as is now by Christ to man plunged into sin.
but only there was not then that Way of administration of good to us, as is now by christ to man plunged into since.
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And this must be said, that we must not curiously start questions about that state in innocency;
And this must be said, that we must not curiously start questions about that state in innocency;
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for the Scripture, having related that there was such a state once, doth not tell us what would have been, upon supposition of his obedience.
for the Scripture, having related that there was such a state once, does not tell us what would have been, upon supposition of his Obedience.
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4. And so we may answer that demand, Whether there was any revelation unto Adam of a Christ.
4. And so we may answer that demand, Whither there was any Revelation unto Adam of a christ.
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Now what might be done, we cannot say; but there is no solid ground to assert it:
Now what might be done, we cannot say; but there is no solid ground to assert it:
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for, howsoever the Apostle indeed makes a mysterious application of that speech of Adam unto Christ and his Church, to set forth their immediate union;
for, howsoever the Apostle indeed makes a mysterious application of that speech of Adam unto christ and his Church, to Set forth their immediate Union;
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yet it doth not follow, that Adam did then know any such mysterie.
yet it does not follow, that Adam did then know any such mystery.
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Indeed Zanchie saith, that Christ did in an humane shape appear, and put Adam and Eve together in that conjugall band;
Indeed Zanchie Says, that christ did in an humane shape appear, and put Adam and Eve together in that conjugal band;
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but we cannot affirme this from Scripture.
but we cannot affirm this from Scripture.
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And by this also it doth appeare, that the Sabbath, as it was figurative of Christ, had this consideration added unto it,
And by this also it does appear, that the Sabbath, as it was figurative of christ, had this consideration added unto it,
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as it was given to the Jewes afterward, and in that respect it was to be abolished.
as it was given to the Jews afterwards, and in that respect it was to be abolished.
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That opinion is very much forced, which makes those words of Gods blessing and sanctifying the Sabbath day, Genes. 1. to be by way of anticipation;
That opinion is very much forced, which makes those words of God's blessing and sanctifying the Sabbath day, Genesis. 1. to be by Way of anticipation;
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and therefore would deny the command of the Sabbath to be given to Adam, saying, there was onely one positive law, which was that of not eating the forbidden fruit, that was delivered unto Adam. Now,
and Therefore would deny the command of the Sabbath to be given to Adam, saying, there was only one positive law, which was that of not eating the forbidden fruit, that was Delivered unto Adam. Now,
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though this be false, yet that consideration of the Sabbath, as it was figurative of Christ, was not then in the state of the innocency.
though this be false, yet that consideration of the Sabbath, as it was figurative of christ, was not then in the state of the innocency.
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5. Another maine question is, Whether this state of reparation be more excellent then that in innocency.
5. another main question is, Whither this state of reparation be more excellent then that in innocency.
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Now here we cannot say one is absolutely better then the other, only in some respects one is excelled by the other:
Now Here we cannot say one is absolutely better then the other, only in Some respects one is excelled by the other:
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As, the first estate of Adam did far exceed this in the rectitude it had, being altogether without any sin;
As, the First estate of Adam did Far exceed this in the rectitude it had, being altogether without any since;
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for he was not created (as some would have it) in a neutrall estate,
for he was not created (as Some would have it) in a neutral estate,
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as being neither good or bad, but possibly either:
as being neither good or bad, but possibly either:
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such an estate doth plainly repugne that image of God, after which he is said to be created.
such an estate does plainly repugn that image of God, After which he is said to be created.
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Now what a blessed estate it is to have an heart not stained with sin, to have no blemish,
Now what a blessed estate it is to have an heart not stained with since, to have no blemish,
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nor spot in the soule, will appeare by Paul 's bitter complaint, Who shall deliver me from this body of death? That estate also doth excell ours in the immortality and outward felicity he enjoyed;
nor spot in the soul, will appear by Paul is bitter complaint, Who shall deliver me from this body of death? That estate also does excel ours in the immortality and outward felicity he enjoyed;
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for our second Adam, Christ, howsoever he hath destroyed the works of sin and Satan, yet he hath not fully removed the scars which those sins have left upon us:
for our second Adam, christ, howsoever he hath destroyed the works of since and Satan, yet he hath not Fully removed the scars which those Sins have left upon us:
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Christ doing here, as those Emperors, who had taken their enemies prisoners and captives, but yet killed them not immediately, till the day of triumph came.
christ doing Here, as those Emperor's, who had taken their enemies Prisoners and captives, but yet killed them not immediately, till the day of triumph Come.
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But on the other side, our condition is in one respect made happier then Adams; which is the certainty of perseverance in the state of grace, if once translated into it.
But on the other side, our condition is in one respect made Happier then Adams; which is the certainty of perseverance in the state of grace, if once translated into it.
cc-acp p-acp dt j-jn n1, po12 n1 vbz p-acp crd n1 vvd jc cs npg1; r-crq vbz dt n1 pp-f n1 p-acp dt n1 pp-f n1, cs a-acp vvn p-acp pn31.
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And this consideration Austin did much presse.
And this consideration Austin did much press.
cc d n1 np1 vdd av-d vvi.
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We have indeed much sin with our grace, yet God will not let that spark of fire goe out:
We have indeed much since with our grace, yet God will not let that spark of fire go out:
pns12 vhb av d n1 p-acp po12 n1, av np1 vmb xx vvi d n1 pp-f n1 vvb av:
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but Adam had much holinesse, and no sin;
but Adam had much holiness, and no since;
cc-acp np1 vhd d n1, cc dx n1;
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yet how quickly did he lose it? Not but that grace of it self is amissible as well as that of Adams, but because of the speciall promise and grace of God in Christ;
yet how quickly did he loose it? Not but that grace of it self is amissible as well as that of Adams, but Because of the special promise and grace of God in christ;
av c-crq av-j vdd pns31 vvi pn31? xx p-acp d n1 pp-f pn31 n1 vbz j c-acp av c-acp d pp-f np1, p-acp c-acp pp-f dt j n1 cc n1 pp-f np1 p-acp np1;
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therefore whom he loves, he will alwaies love.
Therefore whom he loves, he will always love.
av r-crq pns31 vvz, pns31 vmb av vvi.
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The next Question is, Whether we may be now by Christ said to be more righteous then Adam.
The next Question is, Whither we may be now by christ said to be more righteous then Adam.
dt ord n1 vbz, cs pns12 vmb vbi av p-acp np1 vvd p-acp vbi av-dc j cs np1.
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For so an Antinomian in his Treatise of Justification, pag. 320. 321. quoteth places out of some Authours,
For so an Antinomian in his Treatise of Justification, page. 320. 321. quoteth places out of Some Authors,
p-acp av dt jp p-acp po31 n1 pp-f n1, n1. crd crd vvz n2 av pp-f d n2,
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as affirming this, that now by Christ we have a more perfect righteousnesse, then that of Angels,
as affirming this, that now by christ we have a more perfect righteousness, then that of Angels,
c-acp vvg d, cst av p-acp np1 pns12 vhb dt av-dc j n1, cs d pp-f n2,
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or was lost in Adam; and by this meanes labours to prove, that we are so holy, that God can see no sin in us.
or was lost in Adam; and by this means labours to prove, that we Are so holy, that God can see no since in us.
cc vbds vvn p-acp np1; cc p-acp d n2 n2 pc-acp vvi, cst pns12 vbr av j, cst np1 vmb vvi dx n1 p-acp pno12.
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Now, to answer this, I deny not, but the orthodox sometimes have used such expressions,
Now, to answer this, I deny not, but the orthodox sometime have used such expressions,
av, pc-acp vvi d, pns11 vvb xx, cc-acp dt n1 av vhb vvn d n2,
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and upon this ground, because the righteousnesse of Christ as it was his, was of infinite value and consequence;
and upon this ground, Because the righteousness of christ as it was his, was of infinite valve and consequence;
cc p-acp d n1, c-acp dt n1 pp-f np1 p-acp pn31 vbds png31, vbds pp-f j n1 cc n1;
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and so as we are in a Mediatour, we are in a better and surer condition,
and so as we Are in a Mediator, we Are in a better and Surer condition,
cc av c-acp pns12 vbr p-acp dt n1, pns12 vbr p-acp dt jc cc jc n1,
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then the Angels or Adam was:
then the Angels or Adam was:
cs dt n2 cc np1 vbds:
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but they never used such expressions to the Antinomian sense, as if hereby we were made not onely perfectly righteous,
but they never used such expressions to the Antinomian sense, as if hereby we were made not only perfectly righteous,
cc-acp pns32 av-x vvd d n2 p-acp dt jp n1, c-acp cs av pns12 vbdr vvn xx av-j av-j j,
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but also holy, and without sin.
but also holy, and without since.
cc-acp av j, cc p-acp n1.
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This opinion is at large to be refuted in the Treatise about Justification; only thus much take for an answer, That the doctrine, which holdeth the imputation of Christs righteousnesse, doth not necessarily inferre, that therefore we have righteousnesse more excellent then Angels or Adam; for it is onely imputed to us for that righteousnesse which we ought to have:
This opinion is At large to be refuted in the Treatise about Justification; only thus much take for an answer, That the Doctrine, which holds the imputation of Christ righteousness, does not necessarily infer, that Therefore we have righteousness more excellent then Angels or Adam; for it is only imputed to us for that righteousness which we ought to have:
d n1 vbz p-acp j pc-acp vbi vvn p-acp dt n1 p-acp n1; av-j av av-d vvi p-acp dt n1, cst dt n1, r-crq vvz dt n1 pp-f npg1 n1, vdz xx av-j vvi, cst av pns12 vhb n1 av-dc j cs n2 cc np1; p-acp pn31 vbz av-j vvn p-acp pno12 p-acp d n1 r-crq pns12 vmd pc-acp vhi:
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it is not made ours in that largenesse or latitude as it was Christs, but as we needed it.
it is not made ours in that largeness or latitude as it was Christ, but as we needed it.
pn31 vbz xx vvn png12 p-acp d n1 cc n1 c-acp pn31 vbds npg1, cc-acp c-acp pns12 vvd pn31.
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Now God never required of us such an holinesse as the Angels have, or a greater righteousnesse then Adam had;
Now God never required of us such an holiness as the Angels have, or a greater righteousness then Adam had;
av np1 av-x vvd pp-f pno12 d dt n1 p-acp dt n2 vhb, cc dt jc n1 av np1 vhd;
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and therefore it's a senslesse thing to imagine, that that should be made ours which we never needed,
and Therefore it's a senseless thing to imagine, that that should be made ours which we never needed,
cc av pn31|vbz dt j n1 pc-acp vvi, cst d vmd vbi vvn png12 r-crq pns12 av-x vvd,
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or ever were bound to have: so that those expressions of the orthodox must be understood in a sound sense.
or ever were bound to have: so that those expressions of the orthodox must be understood in a found sense.
cc av vbdr vvn pc-acp vhi: av cst d n2 pp-f dt n1 vmb vbi vvn p-acp dt j n1.
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7. Whether that which God requireth of us be greater, then that he demanded of Adam in the state of innocency.
7. Whither that which God requires of us be greater, then that he demanded of Adam in the state of innocency.
crd cs d r-crq np1 vvz pp-f pno12 vbi jc, cs cst pns31 vvn pp-f np1 p-acp dt n1 pp-f n1.
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For thus the Arminians hold, that greater abilities are now required of a man to beleeve the Gospel,
For thus the Arminians hold, that greater abilities Are now required of a man to believe the Gospel,
c-acp av dt njp2 vvb, cst jc n2 vbr av vvn pp-f dt n1 pc-acp vvi dt n1,
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then were of Adam to fulfill the Law;
then were of Adam to fulfil the Law;
av vbdr pp-f np1 pc-acp vvi dt n1;
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partly, because the mysterie of the Gospel doth consist in meere revelation, which the Law doth not;
partly, Because the mystery of the Gospel does consist in mere Revelation, which the Law does not;
av, c-acp dt n1 pp-f dt n1 vdz vvi p-acp j n1, r-crq dt n1 vdz xx;
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as also, because all the actions required by the Gospel doe suppose a resurrection from that first fall.
as also, Because all the actions required by the Gospel do suppose a resurrection from that First fallen.
c-acp av, c-acp d dt n2 vvn p-acp dt n1 vdb vvi dt n1 p-acp d ord n1.
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Now (say they) more is required to rise from a fall, then to prevent a fall.
Now (say they) more is required to rise from a fallen, then to prevent a fallen.
av (vvb pns32) n1 vbz vvn pc-acp vvi p-acp dt n1, cs pc-acp vvi dt n1.
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And all this they urge, to prove the necessity of universall grace given to all. Now to answer this:
And all this they urge, to prove the necessity of universal grace given to all. Now to answer this:
cc d d pns32 vvb, pc-acp vvi dt n1 pp-f j n1 vvn p-acp d. av pc-acp vvi d:
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First, I conclude (as before hath been proved) that the nature of justifying faith was in Adam, though there was not such a particular object about which it may be exercised;
First, I conclude (as before hath been proved) that the nature of justifying faith was in Adam, though there was not such a particular Object about which it may be exercised;
ord, pns11 vvb (c-acp a-acp vhz vbn vvn) cst dt n1 pp-f vvg n1 vbds p-acp np1, c-acp a-acp vbds xx d dt j n1 p-acp r-crq pn31 vmb vbi vvn;
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for a thing may be for the nature of it, and yet not have such a name which it hath from a certaine respect to some object that now is not,
for a thing may be for the nature of it, and yet not have such a name which it hath from a certain respect to Some Object that now is not,
p-acp dt n1 vmb vbi p-acp dt n1 pp-f pn31, cc av xx vhb d dt n1 r-crq pn31 vhz p-acp dt j n1 p-acp d n1 cst av vbz xx,
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or from some effects which it cannot now produce:
or from Some effects which it cannot now produce:
cc p-acp d n2 r-crq pn31 vmbx av vvi:
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So Mercy and Grace was in God for the nature of it alwaies, but as it hath respect to a miserable and wretched creature, that was not till the creature was made so.
So Mercy and Grace was in God for the nature of it always, but as it hath respect to a miserable and wretched creature, that was not till the creature was made so.
av n1 cc n1 vbds p-acp np1 p-acp dt n1 pp-f pn31 av, cc-acp c-acp pn31 vhz n1 p-acp dt j cc j n1, cst vbds xx p-acp dt n1 vbds vvn av.
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And so in Adam, there was the nature of love and pity, but yet in regard of some effects, which could not be exercised in that estate, his love could have no such name, as mercy or pity.
And so in Adam, there was the nature of love and pity, but yet in regard of Some effects, which could not be exercised in that estate, his love could have no such name, as mercy or pity.
cc av p-acp np1, a-acp vbds dt n1 pp-f n1 cc n1, cc-acp av p-acp n1 pp-f d n2, r-crq vmd xx vbi vvn p-acp d n1, po31 n1 vmd vhi dx d n1, c-acp n1 cc n1.
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Thus Adam for his faith, that faith which he did put forth in Gods promise about eternall life, upon his obedience, was a justifying faith for the nature of it,
Thus Adam for his faith, that faith which he did put forth in God's promise about Eternal life, upon his Obedience, was a justifying faith for the nature of it,
av np1 p-acp po31 n1, cst n1 r-crq pns31 vdd vvi av p-acp ng1 n1 p-acp j n1, p-acp po31 n1, vbds dt vvg n1 p-acp dt n1 pp-f pn31,
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but had not the denomination or respect of justifying, because such an object was impossible in that condition.
but had not the denomination or respect of justifying, Because such an Object was impossible in that condition.
cc-acp vhd xx dt n1 cc n1 pp-f vvg, c-acp d dt n1 vbds j p-acp d n1.
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Hence that faith of dependency which Adam had, was the same in nature which justifying faith is.
Hence that faith of dependency which Adam had, was the same in nature which justifying faith is.
av d n1 pp-f n1 r-crq np1 vhd, vbds dt d p-acp n1 r-crq vvg n1 vbz.
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Therefore to the arguments proposed, we deny, that greater strength is required to rise, then to keep from falling,
Therefore to the Arguments proposed, we deny, that greater strength is required to rise, then to keep from falling,
av p-acp dt n2 vvn, pns12 vvb, cst jc n1 vbz vvn pc-acp vvi, cs pc-acp vvi p-acp vvg,
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for the same things which would have preserved Adam from falling, as saith in the first place, the same also are required for a man to rise.
for the same things which would have preserved Adam from falling, as Says in the First place, the same also Are required for a man to rise.
p-acp dt d n2 r-crq vmd vhi vvn np1 p-acp vvg, c-acp vvz p-acp dt ord n1, dt d av vbr vvn p-acp dt n1 pc-acp vvi.
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And as Adam would have stood, as long as his faith in God stood, the Divell labouring to shake that by his temptation;
And as Adam would have stood, as long as his faith in God stood, the devil labouring to shake that by his temptation;
cc p-acp np1 vmd vhi vvn, c-acp av-j c-acp po31 n1 p-acp np1 vvd, dt n1 vvg pc-acp vvi cst p-acp po31 n1;
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so Christ praying for Peter, a man fallen by Adam, doth especially pray, that his faith may not fail,
so christ praying for Peter, a man fallen by Adam, does especially pray, that his faith may not fail,
av np1 vvg p-acp np1, dt n1 vvn p-acp np1, vdz av-j vvi, cst po31 n1 vmb xx vvi,
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because by that he was supported and strengthned.
Because by that he was supported and strengthened.
c-acp p-acp cst pns31 vbds vvn cc vvn.
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Lastly, Whether Adams immortality in that estate, be not different from that which shall be in heaven.
Lastly, Whither Adams immortality in that estate, be not different from that which shall be in heaven.
ord, cs npg1 n1 p-acp d n1, vbb xx j p-acp d r-crq vmb vbi p-acp n1.
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Yes, it is very plaine it is so;
Yes, it is very plain it is so;
uh, pn31 vbz av j pn31 vbz av;
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for he was so immortall, as that there was a possibility of mortality, but it is not so with those that are glorified.
for he was so immortal, as that there was a possibility of mortality, but it is not so with those that Are glorified.
c-acp pns31 vbds av j, c-acp cst a-acp vbds dt n1 pp-f n1, cc-acp pn31 vbz xx av p-acp d cst vbr vvn.
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Againe, he was so immortall, as that he had a naturall body, which did need nourishment;
Again, he was so immortal, as that he had a natural body, which did need nourishment;
av, pns31 vbds av j, c-acp cst pns31 vhd dt j n1, r-crq vdd vvi n1;
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but it is not so with those that are made happy.
but it is not so with those that Are made happy.
cc-acp pn31 vbz xx av p-acp d cst vbr vvn j.
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It is true, we have heretofore concluded, that Adam in his first estate was naturally immortall,
It is true, we have heretofore concluded, that Adam in his First estate was naturally immortal,
pn31 vbz j, pns12 vhb av vvn, cst np1 p-acp po31 ord n1 vbds av-j j,
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for if death had been naturall, God had been the authour of death, and man would not have abhorred it.
for if death had been natural, God had been the author of death, and man would not have abhorred it.
c-acp cs n1 vhd vbn j, np1 vhd vbn dt n1 pp-f n1, cc n1 vmd xx vhi vvn pn31.
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Neither did Christ dye simply because he was a man, but because he was a man made for us, who ought to dye because of our sin.
Neither did christ die simply Because he was a man, but Because he was a man made for us, who ought to die Because of our since.
av-d vdd np1 vvi av-j c-acp pns31 vbds dt n1, cc-acp c-acp pns31 vbds dt n1 vvd p-acp pno12, r-crq vmd pc-acp vvi c-acp pp-f po12 n1.
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Indeed, because Adam did eate and drink, and his body was a naturall body, therefore there was mortality in him in a remote power,
Indeed, Because Adam did eat and drink, and his body was a natural body, Therefore there was mortality in him in a remote power,
np1, c-acp np1 vdd vvi cc vvi, cc po31 n1 vbds dt j n1, av a-acp vbds n1 p-acp pno31 p-acp dt j n1,
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but actuall mortality was hindered, by reason of that glorious condition he was placed in;
but actual mortality was hindered, by reason of that glorious condition he was placed in;
cc-acp j n1 vbds vvn, p-acp n1 pp-f cst j n1 pns31 vbds vvn p-acp;
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and therefore not actually to dye, but to be in a mortall state was threatned as a punishment to him of all apostacy from God. Ʋse 1. Of Instruction.
and Therefore not actually to die, but to be in a Mortal state was threatened as a punishment to him of all apostasy from God. Ʋse 1. Of Instruction.
cc av xx av-j pc-acp vvi, cc-acp pc-acp vbi p-acp dt j-jn n1 vbds vvn p-acp dt n1 p-acp pno31 pp-f d n1 p-acp np1. j crd pp-f n1.
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What comfort may be to the godly from Christ, though by nature all is lost.
What Comfort may be to the godly from christ, though by nature all is lost.
q-crq n1 vmb vbi p-acp dt j p-acp np1, cs p-acp n1 d vbz vvn.
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Who can heare without trembling of this great losse? Righteousnesse and immortality lost, God and his image lost.
Who can hear without trembling of this great loss? Righteousness and immortality lost, God and his image lost.
q-crq vmb vvi p-acp vvg pp-f d j n1? n1 cc n1 vvn, np1 cc po31 n1 vvn.
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If thou lookest upon thy proud earthly sinfull heart, thou mayest say, It was not thus from the beginning:
If thou Lookest upon thy proud earthly sinful heart, thou Mayest say, It was not thus from the beginning:
cs pns21 vv2 p-acp po21 j j j n1, pns21 vm2 vvi, pn31 vbds xx av p-acp dt n1:
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if upon thy sick, weak, and mortall body, It was not thus from the beginning. Now here is no way to keep up the heart, but by looking to Christ.
if upon thy sick, weak, and Mortal body, It was not thus from the beginning. Now Here is no Way to keep up the heart, but by looking to christ.
cs p-acp po21 j, j, cc j-jn n1, pn31 vbds xx av p-acp dt n1. av av vbz dx n1 pc-acp vvi a-acp dt n1, cc-acp p-acp vvg p-acp np1.
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Though thou hast lost the image of God, yet he is the expresse image of his Father.
Though thou hast lost the image of God, yet he is the express image of his Father.
cs pns21 vh2 vvn dt n1 pp-f np1, av pns31 vbz dt j n1 pp-f po31 n1.
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Though thou hast not perfect righteousnesse, he hath.
Though thou hast not perfect righteousness, he hath.
cs pns21 vh2 xx j n1, pns31 vhz.
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Whatsoever thy losse and evill be by the first Adam, thy gaine and good may be by the last Adam. Admire herein the mysteries of Gods grace and love.
Whatsoever thy loss and evil be by the First Adam, thy gain and good may be by the last Adam. Admire herein the Mysteres of God's grace and love.
r-crq po21 n1 cc n-jn vbi p-acp dt ord np1, po21 n1 cc j vmb vbi p-acp dt ord np1. vvb av dt n2 pp-f npg1 n1 cc n1.
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What may wee not expect for temporalls, if needfull, when he is thus gracious in spiritualls? Are riches, subsistence, equall to Christ?
What may we not expect for temporals, if needful, when he is thus gracious in spirituals? are riches, subsistence, equal to christ?
q-crq vmb pns12 xx vvi p-acp n2, cs j, c-crq pns31 vbz av j p-acp n2? vbr n2, n1, j-jn p-acp np1?
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Use 2. Of Exhortation, not to rest in any estate, but that of restauration againe.Use 2. Of Exhortation, not to rest in any estate, but that of restauration again.
vvb crd pp-f n1, xx pc-acp vvi p-acp d n1, cc-acp d pp-f n1 av.
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The word (as you heard) Ephes. 1. 10. to gather, doth imply that all mankind is like an house fallen down, lying in its rubbish and ruines.
The word (as you herd) Ephesians 1. 10. to gather, does imply that all mankind is like an house fallen down, lying in its rubbish and ruins.
dt n1 (c-acp pn22 vvd) np1 crd crd pc-acp vvi, vdz vvi cst d n1 vbz av-j dt n1 vvn a-acp, vvg p-acp po31 n1 cc n2.
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Let us not therefore stay in this condition: It's a condition of sin, of wrath: Oh, much better never to have been borne, then to be thus.
Let us not Therefore stay in this condition: It's a condition of since, of wrath: O, much better never to have been born, then to be thus.
vvb pno12 xx av vvi p-acp d n1: pn31|vbz dt n1 pp-f n1, pp-f n1: uh, d j av-x pc-acp vhi vbn vvn, cs pc-acp vbi av.
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2748
How happy are all the irrationall creatures in their estate above us, if not repaired by Christ? And know, that to be restored againe to this image of God, is a great and rare blessing, few partake of it.
How happy Are all the irrational creatures in their estate above us, if not repaired by christ? And know, that to be restored again to this image of God, is a great and rare blessing, few partake of it.
q-crq j vbr d dt j n2 p-acp po32 n1 p-acp pno12, cs xx vvn p-acp np1? cc vvb, cst pc-acp vbi vvn av p-acp d n1 pp-f np1, vbz dt j cc j n1, d vvb pp-f pn31.
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Holinesse must be as inwardly rooted and settled in thee, as ever sin and corruption hath soaked into thee.
Holiness must be as inwardly rooted and settled in thee, as ever since and corruption hath soaked into thee.
n1 vmb vbi a-acp av-j vvn cc vvn p-acp pno21, c-acp av n1 cc n1 vhz vvn p-acp pno21.
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Thou didst drink iniquity like water;
Thou didst drink iniquity like water;
pns21 vdd2 vvi n1 av-j n1;
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doest thou now, as the Hart, pant after the water-brooks? The resurrection of the soule must be in this life. It was sinfull, proud;
dost thou now, as the Heart, pant After the Water brooks? The resurrection of the soul must be in this life. It was sinful, proud;
vd2 pns21 av, c-acp dt n1, vvb p-acp dt n2? dt n1 pp-f dt n1 vmb vbi p-acp d n1. pn31 vbds j, j;
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but it's raised an holy, humble soule.
but it's raised an holy, humble soul.
cc-acp pn31|vbz vvn dt j, j n1.
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LECTURE XV. EXOD. 20. 1. And God spake all these words, saying, &c.
LECTURE XV. EXOD. 20. 1. And God spoke all these words, saying, etc.
n1 crd. np1. crd crd cc np1 vvd d d n2, vvg, av
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HAving handled the Law given to Adam in innocency, both absolutely as it is a Law, and relatively as a Covenant;
HAving handled the Law given to Adam in innocency, both absolutely as it is a Law, and relatively as a Covenant;
vhg vvn dt n1 vvn p-acp np1 p-acp n1, av-d av-j c-acp pn31 vbz dt n1, cc av-j c-acp dt n1;
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we now proceed to speak of that Law given by God, through the ministery of Moses, to the people of Israel;
we now proceed to speak of that Law given by God, through the Ministry of Moses, to the people of Israel;
pns12 av vvb pc-acp vvi pp-f d n1 vvn p-acp np1, p-acp dt n1 pp-f np1, p-acp dt n1 pp-f np1;
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which is the great subject in controversie between the Antinomians and us.
which is the great Subject in controversy between the Antinomians and us.
r-crq vbz dt j n-jn p-acp n1 p-acp dt njp2 cc pno12.
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There were indeed Precepts and Lawes given before Moses. Hence the Learned speak much of Noah 's Precepts.
There were indeed Precepts and Laws given before Moses. Hence the Learned speak much of Noah is Precepts.
pc-acp vbdr av n2 cc n2 vvn p-acp np1. av dt j vvi av-d pp-f np1 vbz n2.
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The Talmudists say (as Cuneus relates) that these seven Precepts of Noah did containe such an exact rule of righteousnesse, that whosoever did not know them, the Israelites were commanded to kill.
The Talmudists say (as Cuneus relates) that these seven Precepts of Noah did contain such an exact Rule of righteousness, that whosoever did not know them, the Israelites were commanded to kill.
dt np1 vvi (c-acp np1 vvz) cst d crd n2 pp-f np1 vdd vvi d dt j n1 pp-f n1, cst r-crq vdd xx vvi pno32, dt np2 vbdr vvn pc-acp vvi.
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But because these are impertinent to my scope, I passe them by.
But Because these Are impertinent to my scope, I pass them by.
cc-acp c-acp d vbr j p-acp po11 n1, pns11 vvb pno32 p-acp.
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And in the handling of this Law of Moses, I will use my former method, considering the Law absolutely in it selfe,
And in the handling of this Law of Moses, I will use my former method, considering the Law absolutely in it self,
cc p-acp dt n-vvg pp-f d n1 pp-f np1, pns11 vmb vvi po11 j n1, vvg dt n1 av-j p-acp pn31 n1,
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and then relatively as a Covenant:
and then relatively as a Covenant:
cc av av-j c-acp dt n1:
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for, as God (you have heard) hath suffered other errours about the Deity of Christ,
for, as God (you have herd) hath suffered other errors about the Deity of christ,
c-acp, c-acp np1 (pn22 vhb vvn) vhz vvn j-jn n2 p-acp dt n1 pp-f np1,
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and the Trinity, and the Grace of God, therefore to break forth, that the truth about them may be more cleared and manifested;
and the Trinity, and the Grace of God, Therefore to break forth, that the truth about them may be more cleared and manifested;
cc dt np1, cc dt n1 pp-f np1, av pc-acp vvi av, cst dt n1 p-acp pno32 vmb vbi av-dc vvn cc vvn;
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so happily the Law will be more extolled in its dignity and excellency then ever, by those opinions which would overthrow it.
so happily the Law will be more extolled in its dignity and excellency then ever, by those opinions which would overthrow it.
av av-j dt n1 vmb vbi av-dc vvn p-acp po31 n1 cc n1 av av, p-acp d n2 r-crq vmd vvi pn31.
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The Text, upon which most of the matter I have to say, shall be grounded, are the words now read unto you, that are an introduction to the Law, containing briefly,
The Text, upon which most of the matter I have to say, shall be grounded, Are the words now read unto you, that Are an introduction to the Law, containing briefly,
dt n1, p-acp r-crq av-ds pp-f dt n1 pns11 vhb pc-acp vvi, vmb vbi vvn, vbr dt n2 av vvn p-acp pn22, cst vbr dt n1 p-acp dt n1, vvg av-j,
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1. The nature of the matter delivered, which is called Words; so Deut. 4. ten words: hence it's called the Decalogue. Now the Hebrew word is used not for a word meerly,
1. The nature of the matter Delivered, which is called Words; so Deuteronomy 4. ten words: hence it's called the Decalogue. Now the Hebrew word is used not for a word merely,
crd dt n1 pp-f dt n1 vvn, r-crq vbz vvn n2; av np1 crd crd n2: av pn31|vbz vvn dt n1. av dt njp n1 vbz vvn xx p-acp dt n1 av-j,
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as we say, one word; for so the ten Commandements are more then ten words: but it signifieth a concise and briefe sentence by way of command.
as we say, one word; for so the ten commandments Are more then ten words: but it signifies a concise and brief sentence by Way of command.
c-acp pns12 vvb, crd n1; p-acp av dt crd n2 vbr av-dc cs crd n2: cc-acp pn31 vvz dt j cc j n1 p-acp n1 pp-f n1.
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Hence it's translated sometimes by the Septuagint, NONLATINALPHABET, Deut. 17. 19. and sometimes NONLATINALPHABET, Psal. 118. 57. so in the New Testament, that which is called by Mark 7. 13. the word of God, is by Matthew named the commandement of God: So Paul also, Galat. 5. 14. The whole Law is fulfilled in one word, that is, one briefe sentence by way of command.
Hence it's translated sometime by the septuagint,, Deuteronomy 17. 19. and sometime, Psalm 118. 57. so in the New Testament, that which is called by Mark 7. 13. the word of God, is by Matthew nam the Commandment of God: So Paul also, Galatians 5. 14. The Whole Law is fulfilled in one word, that is, one brief sentence by Way of command.
av pn31|vbz vvn av p-acp dt n1,, np1 crd crd cc av, np1 crd crd av p-acp dt j n1, cst r-crq vbz vvn p-acp vvb crd crd dt n1 pp-f np1, vbz p-acp np1 vvn dt n1 pp-f np1: av np1 av, np1 crd crd dt j-jn n1 vbz vvn p-acp crd n1, cst vbz, pi j n1 p-acp n1 pp-f n1.
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2. You have the note of universality, All these words, to shew, that nothing may be added to them, or diminished:
2. You have the note of universality, All these words, to show, that nothing may be added to them, or diminished:
crd pn22 vhb dt n1 pp-f n1, d d n2, pc-acp vvi, d pix vmb vbi vvn p-acp pno32, cc vvn:
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onely here is a difficulty, for Deut. 5. where these things are repeated againe by Moses, there some things are transposed, and some words are changed.
only Here is a difficulty, for Deuteronomy 5. where these things Are repeated again by Moses, there Some things Are transposed, and Some words Are changed.
av-j av vbz dt n1, c-acp np1 crd n1 d n2 vbr vvn av p-acp np1, a-acp d n2 vbr vvn, cc d n2 vbr vvn.
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But this may be answered easily, that the Scripture doth frequently use a liberty in changing of words when it repeateth the same thing, onely it doth not alter the sense.
But this may be answered Easily, that the Scripture does frequently use a liberty in changing of words when it repeateth the same thing, only it does not altar the sense.
p-acp d vmb vbi vvn av-j, cst dt n1 vdz av-j vvi dt n1 p-acp vvg pp-f n2 c-crq pn31 vvz dt d n1, av-j pn31 vdz xx vvi dt n1.
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And happily this may be to confute that superstitious opinion of the Jewes, who are ready to dreame of miraculous mysteries in every letter.
And happily this may be to confute that superstitious opinion of the Jews, who Are ready to dream of miraculous Mysteres in every Letter.
cc av-j d vmb vbi pc-acp vvi d j n1 pp-f dt np2, r-crq vbr j pc-acp vvi pp-f j n2 p-acp d n1.
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3. There is the efficient cause of this in the Hebrew NONLATINALPHABET NONLATINALPHABET. This word is used in the plurall, as some of the Learned observe, defectively;
3. There is the efficient cause of this in the Hebrew. This word is used in the plural, as Some of the Learned observe, defectively;
crd pc-acp vbz dt j n1 pp-f d p-acp dt njp. d n1 vbz vvn p-acp dt j, c-acp d pp-f dt j vvi, av-j;
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and is to be supplied thus, NONLATINALPHABET, to denote the excellency of God, as they say the word NONLATINALPHABET is used for NONLATINALPHABET or NONLATINALPHABET,
and is to be supplied thus,, to denote the excellency of God, as they say the word is used for or,
cc vbz pc-acp vbi vvn av,, pc-acp vvi dt n1 pp-f np1, c-acp pns32 vvb dt n1 vbz vvn p-acp cc,
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for excellentissima fera. By the Septuagint its translated NONLATINALPHABET, and not NONLATINALPHABET, because (saith a learned man) they interpreting this for the Grecians,
for excellentissima fera. By the septuagint its translated, and not, Because (Says a learned man) they interpreting this for the Greeks,
c-acp fw-la fw-fr. p-acp dt n1 pn31|vbz vvn, cc xx, c-acp (vvz dt j n1) pns32 n-vvg d c-acp dt njp2,
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and the wisemen amongst them attributing the name NONLATINALPHABET to those that are called NONLATINALPHABET, therefore they would use a word, to shew, that he who gave the Law, was Lord even over all those.
and the Wise men among them attributing the name to those that Are called, Therefore they would use a word, to show, that he who gave the Law, was Lord even over all those.
cc dt n2 p-acp pno32 vvg dt n1 p-acp d cst vbr vvn, av pns32 vmd vvi dt n1, pc-acp vvi, cst pns31 r-crq vvd dt n1, vbds n1 av p-acp d d.
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Now God is here described to be the authour of these Lawes, that so the greater authority may be procured to them.
Now God is Here described to be the author of these Laws, that so the greater Authority may be procured to them.
av np1 vbz av vvn pc-acp vbi dt n1 pp-f d n2, cst av dt jc np1-n vmb vbi vvn p-acp pno32.
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Hence all Law-givers have endeavoured to perswade the people, that they had their Lawes from God.
Hence all Lawgivers have endeavoured to persuade the people, that they had their Laws from God.
av d n2 vhb vvn pc-acp vvi dt n1, cst pns32 vhd po32 n2 p-acp np1.
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4. You have the manner of delivering them, God spake them, saying: which is not to be understood,
4. You have the manner of delivering them, God spoke them, saying: which is not to be understood,
crd pn22 vhb dt n1 pp-f vvg pno32, np1 vvd pno32, vvg: r-crq vbz xx pc-acp vbi vvn,
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as if God were a body, and had organs of speaking; but onely that he formed a voice in the aire.
as if God were a body, and had organs of speaking; but only that he formed a voice in the air.
c-acp cs np1 vbdr dt n1, cc vhd n2 pp-f vvg; cc-acp av-j cst pns31 vvd dt n1 p-acp dt n1.
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Now here ariseth a great difficulty, because of Acts 7. where he that spake to Moses on Mount Sinai is called the Angell: This maketh the Papists and Grotius goe upon a dangerous foundation, That God did not immediately deliver the Law, but an Angell;
Now Here arises a great difficulty, Because of Acts 7. where he that spoke to Moses on Mount Sinai is called the Angel: This makes the Papists and Grotius go upon a dangerous Foundation, That God did not immediately deliver the Law, but an Angel;
av av vvz dt j n1, c-acp pp-f vvz crd c-crq pns31 cst vvd p-acp np1 p-acp n1 np1 vbz vvn dt n1: d vvz dt njp2 cc np1 vvb p-acp dt j n1, cst np1 vdd xx av-j vvi dt n1, cc-acp dt n1;
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who is therefore called God, and assumes unto himselfe the name Jehovah, because he did represent the person of God.
who is Therefore called God, and assumes unto himself the name Jehovah, Because he did represent the person of God.
r-crq vbz av vvn np1, cc vvz p-acp px31 dt n1 np1, c-acp pns31 vdd vvi dt n1 pp-f np1.
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But this is confuted by the Learned.
But this is confuted by the Learned.
p-acp d vbz vvn p-acp dt j.
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I shall not preface any further, but raise this Doctrine, That God delivered a Law to the people of Israel by the hand or ministry of Moses.
I shall not preface any further, but raise this Doctrine, That God Delivered a Law to the people of Israel by the hand or Ministry of Moses.
pns11 vmb xx n1 av-d av-jc, cc-acp vvb d n1, cst np1 vvd dt n1 p-acp dt n1 pp-f np1 p-acp dt n1 cc n1 pp-f np1.
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I shall (God willing) handle this point doctrinally in all the theologicall considerations about the Law: and,
I shall (God willing) handle this point doctrinally in all the theological considerations about the Law: and,
pns11 vmb (np1 vvg) vvb d n1 av-j p-acp d dt j n2 p-acp dt n1: cc,
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First, you must still remember, that the word Law may be used in divers senses; and,
First, you must still Remember, that the word Law may be used in diverse Senses; and,
ord, pn22 vmb av vvi, cst dt n1 n1 vmb vbi vvn p-acp j n2; cc,
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before this or that be asserted of it, you must cleare in what sense you speak of the Law. before this or that be asserted of it, you must clear in what sense you speak of the Law.
p-acp d cc d vbb vvn pp-f pn31, pn22 vmb vvi p-acp r-crq n1 pn22 vvb pp-f dt n1.
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Not to trouble you againe with the severall acceptions of the word, which you must have alwaies in your eye, take notice at the present, of what a large or restrained signification the word Law is capable of:
Not to trouble you again with the several acceptions of the word, which you must have always in your eye, take notice At the present, of what a large or restrained signification the word Law is capable of:
xx pc-acp vvi pn22 av p-acp dt j n2 pp-f dt n1, r-crq pn22 vmb vhi av p-acp po22 n1, vvb n1 p-acp dt j, pp-f r-crq dt j cc j-vvn n1 dt n1 n1 vbz j pp-f:
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for we may either take the word Law for the whole dispensation and promulgation of the Commandements, Morall, Judiciall, and Ceremoniall: Or else more strictly,
for we may either take the word Law for the Whole Dispensation and Promulgation of the commandments, Moral, Judicial, and Ceremonial: Or Else more strictly,
c-acp pns12 vmb av-d vvi dt n1 n1 p-acp dt j-jn n1 cc n1 pp-f dt n2, j, j, cc j: cc av av-dc av-j,
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for that part which we call the Morall Law; yet with the preface and promises added to it:
for that part which we call the Moral Law; yet with the preface and promises added to it:
c-acp cst n1 r-crq pns12 vvb dt j n1; av p-acp dt n1 cc n2 vvn p-acp pn31:
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and in both these respects the Law was given as a Covenant of grace (which is to be proved in due time:) Or else most strictly,
and in both these respects the Law was given as a Covenant of grace (which is to be proved in due time:) Or Else most strictly,
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for that which is meere mandative and preceptive, without any promise at all:
for that which is mere mandative and preceptive, without any promise At all:
c-acp d r-crq vbz j n1 cc j, p-acp d n1 p-acp d:
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And in this sense, most of those assertions which the Learned have concerning the difference between the Law and the Gospel, are to be understood;
And in this sense, most of those assertions which the Learned have Concerning the difference between the Law and the Gospel, Are to be understood;
cc p-acp d n1, ds pp-f d n2 r-crq dt j vhb vvg dt n1 p-acp dt n1 cc dt n1, vbr pc-acp vbi vvn;
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for, if you take (as for the most part they do) all the precepts and threatnings scattered up and downe in the Scripture, to be properly the Law; and then all the gracious promises, wheresoever they are, to be the Gospel, then it's no marvell if the Law have many hard expressions cast upon it.
for, if you take (as for the most part they do) all the Precepts and threatenings scattered up and down in the Scripture, to be properly the Law; and then all the gracious promises, wheresoever they Are, to be the Gospel, then it's no marvel if the Law have many hard expressions cast upon it.
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Now this shall be handled on purpose in a distinct question by it selfe, because I see many excellent men peremptory for this difference:
Now this shall be handled on purpose in a distinct question by it self, Because I see many excellent men peremptory for this difference:
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but I much question, whether it will hold, or no.
but I much question, whither it will hold, or no.
cc-acp pns11 av-d vvb, cs pn31 vmb vvi, cc uh-dx.
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2. What Law this delivered in Mount Sinai is, and what kinds of lawes there are, and why it's called the Morall Law.
2. What Law this Delivered in Mount Sinai is, and what Kinds of laws there Are, and why it's called the Moral Law.
crd q-crq n1 d vvn p-acp n1 np1 vbz, cc r-crq n2 pp-f n2 pc-acp vbr, cc c-crq pn31|vbz vvn dt j n1.
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It is plaine by Exod. 20. and cap. 21. All the lawes that the Jewes had were then given to Moses, to deliver unto the people, onely that which we call the Morall Law, had the great preheminency, being twice written by God himselfe in tables of stone.
It is plain by Exod 20. and cap. 21. All the laws that the Jews had were then given to Moses, to deliver unto the people, only that which we call the Moral Law, had the great Preeminence, being twice written by God himself in tables of stone.
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Now the whole body of these lawes is, according to the matter and object, divided into Morall, Ceremoniall, and Judiciall. We will not meddle with the Queries that may be made about this division.
Now the Whole body of these laws is, according to the matter and Object, divided into Moral, Ceremonial, and Judicial. We will not meddle with the Queries that may be made about this division.
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We may, without any danger, receive it, and that Law which we are to treat upon is the Morall Law. And here it must be acknowledged, that the different use of the word Morall, hath bred many perplexities;
We may, without any danger, receive it, and that Law which we Are to Treat upon is the Moral Law. And Here it must be acknowledged, that the different use of the word Moral, hath bred many perplexities;
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yea in whatsoever controversie it hath been used, it hath caused mistakes.
yea in whatsoever controversy it hath been used, it hath caused mistakes.
uh p-acp r-crq n1 pn31 vhz vbn vvn, pn31 vhz vvn n2.
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The word Morall, or Morally, is used in the controversie of the Sabbath, in the question about converting grace;
The word Moral, or Morally, is used in the controversy of the Sabbath, in the question about converting grace;
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in the doctrine of the Sacraments, about their efficacy and causality; and so in this question, about a Law, what makes it morall.
in the Doctrine of the Sacraments, about their efficacy and causality; and so in this question, about a Law, what makes it moral.
p-acp dt n1 pp-f dt n2, p-acp po32 n1 cc n1; cc av p-acp d n1, p-acp dt n1, r-crq vvz pn31 j.
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Now in this present doubt, howsoever the word Morall beareth no such force in the notation of it, (it being as much as that which directeth and obligeth about manners,
Now in this present doubt, howsoever the word Moral bears no such force in the notation of it, (it being as much as that which directeth and obliges about manners,
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and so applicable even to the Judiciall and Ceremoniall: and these are in a sense commanded in the Morall Law, though they be not perpetuall) as to denote that which is perpetuall and alwaies obliging;
and so applicable even to the Judicial and Ceremonial: and these Are in a sense commanded in the Moral Law, though they be not perpetual) as to denote that which is perpetual and always obliging;
cc av j av p-acp dt j cc j: cc d vbr p-acp dt n1 vvd p-acp dt j n1, c-acp pns32 vbb xx j) p-acp pc-acp vvi d r-crq vbz j cc av vvg;
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yet thus it is meant here, when we speak of a thing morall, as opposite to that, which is binding but for a time.
yet thus it is meant Here, when we speak of a thing moral, as opposite to that, which is binding but for a time.
av av pn31 vbz vvn av, c-crq pns12 vvb pp-f dt n1 j, c-acp j-jn p-acp d, r-crq vbz vvg p-acp p-acp dt n1.
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3. Whether this law repeated by Moses be the same with the Law of Nature implanted in us.
3. Whither this law repeated by Moses be the same with the Law of Nature implanted in us.
crd cs d n1 vvn p-acp np1 vbi dt d p-acp dt n1 pp-f n1 vvn p-acp pno12.
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And this is taken for granted by many: but certainly there may be given many great differences between them; for,
And this is taken for granted by many: but Certainly there may be given many great differences between them; for,
cc d vbz vvn p-acp vvn p-acp d: cc-acp av-j a-acp vmb vbi vvn d j n2 p-acp pno32; c-acp,
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First, if he speak of the Law of Nature implanted in Adam at first, or as now degenerated,
First, if he speak of the Law of Nature implanted in Adam At First, or as now degenerated,
ord, cs pns31 vvb pp-f dt n1 pp-f n1 vvn p-acp np1 p-acp ord, cc c-acp av vvn,
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and almost defaced in us, whatsoever is by that law injoyned, doth reach unto all, and binde all, though there be no promulgation of such things unto them:
and almost defaced in us, whatsoever is by that law enjoined, does reach unto all, and bind all, though there be no Promulgation of such things unto them:
cc av vvn p-acp pno12, r-crq vbz p-acp d n1 vvd, vdz vvi p-acp d, cc vvi d, cs pc-acp vbb dx n1 pp-f d n2 p-acp pno32:
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But now the Morall Law in some things that are positive, and determined by the will of God meerly, did not binde all the nations in the world;
But now the Moral Law in Some things that Are positive, and determined by the will of God merely, did not bind all the Nations in the world;
cc-acp av dt j n1 p-acp d n2 cst vbr j, cc vvd p-acp dt n1 pp-f np1 av-j, vdd xx vvi d dt n2 p-acp dt n1;
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for, howsoever the command for the Sabbath day was perpetuall, yet it did not binde the Gentiles, who never heard of that determined time by God:
for, howsoever the command for the Sabbath day was perpetual, yet it did not bind the Gentiles, who never herd of that determined time by God:
p-acp, c-acp dt n1 p-acp dt n1 n1 vbds j, av pn31 vdd xx vvi dt n2-j, r-crq av-x vvd pp-f cst j-vvn n1 p-acp np1:
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so that there are more things expressed in that, then in the law of Nature.
so that there Are more things expressed in that, then in the law of Nature.
av cst a-acp vbr dc n2 vvn p-acp d, av p-acp dt n1 pp-f n1.
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Besides, in the second place, The Morall Law given by God doth induce a new obligation from the command of it;
Beside, in the second place, The Moral Law given by God does induce a new obligation from the command of it;
a-acp, p-acp dt ord n1, dt j n1 vvn p-acp np1 vdz vvi dt j n1 p-acp dt n1 pp-f pn31;
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so that though the matter of it, and of the law of Nature agree in many things,
so that though the matter of it, and of the law of Nature agree in many things,
av cst cs dt n1 pp-f pn31, cc pp-f dt n1 pp-f n1 vvb p-acp d n2,
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yet he that breaketh these Commandements now, doth sin more hainously then hee that is an Heathen or Pagan;
yet he that breaks these commandments now, does sin more heinously then he that is an Heathen or Pagan;
av pns31 cst vvz d n2 av, vdz vvi av-dc av-j cs pns31 cst vbz dt j-jn cc j-jn;
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because by Gods command there cometh a further obligation and tye upon him.
Because by God's command there comes a further obligation and tie upon him.
c-acp p-acp npg1 n1 a-acp vvz dt jc n1 cc n1 p-acp pno31.
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In the third place, in the Morall Law is required justifying faith and repentance, as is to be proved,
In the third place, in the Moral Law is required justifying faith and Repentance, as is to be proved,
p-acp dt ord n1, p-acp dt j n1 vbz vvn vvg n1 cc n1, c-acp vbz pc-acp vbi vvn,
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when I come to speak of it as a Covenant;
when I come to speak of it as a Covenant;
c-crq pns11 vvb pc-acp vvi pp-f pn31 p-acp dt n1;
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which could not be in the Law given to Adam: so the second Commandment requireth the particular worship of God, insomuch that all the Ceremoniall Law,
which could not be in the Law given to Adam: so the second Commandment requires the particular worship of God, insomuch that all the Ceremonial Law,
r-crq vmd xx vbi p-acp dt n1 vvn p-acp np1: av dt ord n1 vvz dt j n1 pp-f np1, av cst d dt j n1,
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yea our Sacraments are commanded in the second Commandement; it being of a very spirituall and comprehensive nature:
yea our Sacraments Are commanded in the second Commandment; it being of a very spiritual and comprehensive nature:
uh po12 n2 vbr vvn p-acp dt ord n1; pn31 vbg pp-f dt j j cc j n1:
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so that although the Morall Law hath many things which are also contained in the law of Nature, yet the Morall Law hath more particulars then can be in that.
so that although the Moral Law hath many things which Are also contained in the law of Nature, yet the Moral Law hath more particulars then can be in that.
av cst cs dt j n1 vhz d n2 r-crq vbr av vvn p-acp dt n1 pp-f n1, av dt j n1 vhz dc n2-jn av vmb vbi p-acp d.
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Hence you see the Apostle saith, he had not knowne lust to be sin, had not the Law said so, although he had the law of Nature to convince him of sin.
Hence you see the Apostle Says, he had not known lust to be since, had not the Law said so, although he had the law of Nature to convince him of since.
av pn22 vvb dt n1 vvz, pns31 vhd xx vvn n1 pc-acp vbi n1, vhd xx dt n1 vvd av, cs pns31 vhd dt n1 pp-f n1 pc-acp vvi pno31 pp-f n1.
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4. Why it was now added.
4. Why it was now added.
crd c-crq pn31 vbds av vvn.
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The time when it was added appeareth by the 18. Chapter, to wit, when the people of Israel were in the Wildernesse,
The time when it was added appears by the 18. Chapter, to wit, when the people of Israel were in the Wilderness,
dt n1 c-crq pn31 vbds vvn vvz p-acp dt crd n1, pc-acp vvi, c-crq dt n1 pp-f np1 vbdr p-acp dt n1,
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and had now come to their twelfth station in Mount Sinai.
and had now come to their twelfth station in Mount Sinai.
cc vhd av vvn p-acp po32 ord n1 p-acp n1 np1.
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That reason which Philo giveth, because the Lawes of God are to be learnt in a Wildernesse, seeing there we cannot be hindred by the multitude, is no waies solid. Two reasons there may be,
That reason which Philo gives, Because the Laws of God Are to be learned in a Wilderness, seeing there we cannot be hindered by the multitude, is no ways solid. Two Reasons there may be,
cst n1 r-crq np1 vvz, c-acp dt n2 pp-f np1 vbr pc-acp vbi vvn p-acp dt n1, vvg pc-acp po12 vmbx vbi vvn p-acp dt n1, vbz dx n2 j. crd n2 a-acp vmb vbi,
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why now, and not sooner or later, God gave this Law:
why now, and not sooner or later, God gave this Law:
c-crq av, cc xx av-c cc jc, np1 vvd d n1:
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First, because the people of Israel coming out of Egypt, had defiled themselves with their waies:
First, Because the people of Israel coming out of Egypt, had defiled themselves with their ways:
ord, c-acp dt n1 pp-f np1 vvg av pp-f np1, vhd vvn px32 p-acp po32 n2:
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and we see, while they were in their journie in the Wildernesse, what horrible grosse impieties they plunged themselves into:
and we see, while they were in their journey in the Wilderness, what horrible gross impieties they plunged themselves into:
cc pns12 vvb, cs pns32 vbdr p-acp po32 n1 p-acp dt n1, r-crq j j n2 pns32 vvd px32 p-acp:
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therefore God, to restraine their impietie and idolatry, giveth them this Law, to represse all that insolency,
Therefore God, to restrain their impiety and idolatry, gives them this Law, to repress all that insolency,
av np1, pc-acp vvi po32 n1 cc n1, vvz pno32 d n1, pc-acp vvi d cst n1,
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so Rom. 5. and Gal. 3. The Law came because of transgressions. But,
so Rom. 5. and Gal. 3. The Law Come Because of transgressions. But,
av np1 crd cc np1 crd dt n1 vvd c-acp pp-f n2. p-acp,
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Secondly, I conceive the great and proper reason why God at this time, rather then another, gave the Law, was,
Secondly, I conceive the great and proper reason why God At this time, rather then Another, gave the Law, was,
ord, pns11 vvb dt j cc j n1 c-crq np1 p-acp d n1, av-c cs j-jn, vvd dt n1, vbds,
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because now they began to be a great people:
Because now they began to be a great people:
c-acp av pns32 vvd pc-acp vbi dt j n1:
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they were to enter into Canaan, and to set up a Common-wealth, and therefore God makes them lawes,
they were to enter into Canaan, and to Set up a Commonwealth, and Therefore God makes them laws,
pns32 vbdr pc-acp vvi p-acp np1, cc pc-acp vvi a-acp dt n1, cc av np1 vvz pno32 n2,
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for he was their King in a speciall manner; insomuch that all their lawes, even politicall, were divine:
for he was their King in a special manner; insomuch that all their laws, even political, were divine:
c-acp pns31 vbds po32 n1 p-acp dt j n1; av cst d po32 n2, av j, vbdr j-jn:
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and therefore the Magistrates could not dispense in their lawes, as now Governours may in their lawes of the Common-wealth, which are meerly so;
and Therefore the Magistrates could not dispense in their laws, as now Governors may in their laws of the Commonwealth, which Are merely so;
cc av dt n2 vmd xx vvi p-acp po32 n2, c-acp av n2 vmb p-acp po32 n2 pp-f dt n1, r-crq vbr av-j av;
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because then they should dispensare de jure alieno, which is not lawfull.
Because then they should dispensare de jure alieno, which is not lawful.
c-acp cs pns32 vmd vvb fw-la fw-la fw-la, r-crq vbz xx j.
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This therefore was the proper reason, why God at this time set up the whole body of their Lawes,
This Therefore was the proper reason, why God At this time Set up the Whole body of their Laws,
np1 av vbds dt j n1, c-crq np1 p-acp d n1 vvn a-acp dt j-jn n1 pp-f po32 n2,
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because they were now to grow into a Common-wealth. Hence Josephus calls the Common-wealth of the Jewes NONLATINALPHABET, a place where God was the Governour.
Because they were now to grow into a Commonwealth. Hence Josephus calls the Commonwealth of the Jews, a place where God was the Governor.
c-acp pns32 vbdr av pc-acp vvi p-acp dt n1. av np1 vvz dt n1 pp-f dt np2, dt n1 c-crq np1 vbds dt n1.
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5. Whether this Law was not before in the Church of God.
5. Whither this Law was not before in the Church of God.
crd cs d n1 vbds xx a-acp p-acp dt n1 pp-f np1.
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And certainly, hee that should thinke this Law was not in the Church of God before Moses his administration of it, should greatly erre.
And Certainly, he that should think this Law was not in the Church of God before Moses his administration of it, should greatly err.
cc av-j, pns31 cst vmd vvi d n1 vbds xx p-acp dt n1 pp-f np1 p-acp np1 po31 n1 pp-f pn31, vmd av-j vvi.
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Murder was a sin before, as appeareth by Gods words to Cain; yea the very anger it selfe that goeth before murder:
Murder was a since before, as appears by God's words to Cain; yea the very anger it self that Goes before murder:
n1 vbds dt n1 a-acp, c-acp vvz p-acp npg1 n2 p-acp np1; uh dt j n1 pn31 n1 cst vvz p-acp n1:
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So all the outward worship of God, as when it's said, This began man to call upon the Name of the Lord;
So all the outward worship of God, as when it's said, This began man to call upon the Name of the Lord;
av d dt j n1 pp-f np1, c-acp c-crq pn31|vbz vvn, d vvd n1 pc-acp vvi p-acp dt n1 pp-f dt n1;
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so that the Church of God never was, nor ever shall be without this Law.
so that the Church of God never was, nor ever shall be without this Law.
av cst dt n1 pp-f np1 av-x vbds, ccx av vmb vbi p-acp d n1.
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And when we say, the Law was before Moses, I doe not meane only, that it was written in the hearts of men,
And when we say, the Law was before Moses, I do not mean only, that it was written in the hearts of men,
cc c-crq pns12 vvb, dt n1 vbds p-acp np1, pns11 vdb xx vvi av-j, cst pn31 vbds vvn p-acp dt n2 pp-f n2,
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but it was publikely preached in the ministry that the Church did then enjoy, as appeareth by Noah 's preaching to the old world,
but it was publicly preached in the Ministry that the Church did then enjoy, as appears by Noah is preaching to the old world,
cc-acp pn31 vbds av-j vvn p-acp dt n1 cst dt n1 vdd av vvi, c-acp vvz p-acp np1 vbz vvg p-acp dt j n1,
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and Gods striving with men then by his word. So that we may say, the Decalogue is Adams, and Abrahams, and Noahs, and Christs,
and God's striving with men then by his word. So that we may say, the Decalogue is Adams, and Abrahams, and Noahs, and Christ,
cc n2 vvg p-acp n2 av p-acp po31 n1. av cst pns12 vmb vvi, dt n1 vbz np1, cc np1, cc npg1, cc npg1,
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and the Apostles, as well as of Moses. Indeed there was speciall reason, as you heard,
and the Apostles, as well as of Moses. Indeed there was special reason, as you herd,
cc dt n2, c-acp av c-acp pp-f np1. av a-acp vbds j n1, c-acp pn22 vvd,
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why, at that time, there should be a speciall promulgation of it, and a solemn repetition;
why, At that time, there should be a special Promulgation of it, and a solemn repetition;
uh-crq, p-acp d n1, pc-acp vmd vbi dt j n1 pp-f pn31, cc dt j n1;
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but yet the Law did perpetually sound in the Church, ever since it was a Church.
but yet the Law did perpetually found in the Church, ever since it was a Church.
cc-acp av dt n1 vdd av-j vvi p-acp dt n1, av c-acp pn31 vbds dt n1.
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And this consideration will make much to set forth the excellency of it, it being a perpetuall meanes and instrument which God hath used in his Church for information of duty, conviction of sin, and exhortation to all holinesse:
And this consideration will make much to Set forth the excellency of it, it being a perpetual means and Instrument which God hath used in his Church for information of duty, conviction of since, and exhortation to all holiness:
cc d n1 vmb vvi av-d pc-acp vvi av dt n1 pp-f pn31, pn31 vbg dt j n2 cc n1 r-crq np1 vhz vvn p-acp po31 n1 p-acp n1 pp-f n1, n1 pp-f n1, cc n1 p-acp d n1:
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So that men who speak against the use of the Law, and the preaching of it, doe oppose the universall way of the Church of God in the Old and New Testament.
So that men who speak against the use of the Law, and the preaching of it, do oppose the universal Way of the Church of God in the Old and New Testament.
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6. The end why God gave this law to them.
6. The end why God gave this law to them.
crd dt n1 c-crq np1 vvd d n1 p-acp pno32.
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I spake before of the end, why he gave it then, now I speake of the finall cause in generall:
I spoke before of the end, why he gave it then, now I speak of the final cause in general:
pns11 vvd a-acp pp-f dt n1, c-crq pns31 vvd pn31 av, av pns11 vvb pp-f dt j n1 p-acp n1:
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and here I shall not speak of it in reference to Christ, or Justification, (that is to be thought on when we handle it as a Covenant) but only as it was an absolute rule or law.
and Here I shall not speak of it in Referente to christ, or Justification, (that is to be Thought on when we handle it as a Covenant) but only as it was an absolute Rule or law.
cc av pns11 vmb xx vvi pp-f pn31 p-acp n1 p-acp np1, cc n1, (cst vbz pc-acp vbi vvn p-acp c-crq pns12 vvb pn31 p-acp dt n1) p-acp j c-acp pn31 vbds dt j n1 cc n1.
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And here it will be a great errour, to think the promulgation of it had but one end, for there were many ends:
And Here it will be a great error, to think the Promulgation of it had but one end, for there were many ends:
cc av pn31 vmb vbi dt j n1, pc-acp vvi dt n1 pp-f pn31 vhd p-acp crd n1, c-acp pc-acp vbdr d n2:
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1. Because much corruption had now seised upon mankind, and the people of Israel had lived long without the publick worship and service of God, it was necessary to have this law enjoyned them, that they might see farre more purity and holinesse required of them,
1. Because much corruption had now seized upon mankind, and the people of Israel had lived long without the public worship and service of God, it was necessary to have this law enjoined them, that they might see Far more purity and holiness required of them,
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then otherwise they would be perswaded of. 2. By this meanes they would come to know sinne, as the A postle speakes,
then otherwise they would be persuaded of. 2. By this means they would come to know sin, as the A postle speaks,
av av pns32 vmd vbi vvn pp-f. crd p-acp d n2 pns32 vmd vvi pc-acp vvi n1, c-acp cs dt n1 vvz,
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and so be deeply humbled in themselves:
and so be deeply humbled in themselves:
cc av vbi av-jn vvn p-acp px32:
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the law of God being a cleare light to manifest those inward heart-sins and soule-lusts that crawle in us as so many toads,
the law of God being a clear Light to manifest those inward Heart sins and soule-lusts that crawl in us as so many toads,
dt n1 pp-f np1 vbg dt j n1 pc-acp vvi d j n2 cc n2 cst vvb p-acp pno12 p-acp av d n2,
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and serpents, which we could never discover before.
and Serpents, which we could never discover before.
cc n2, r-crq pns12 vmd av-x vvi a-acp.
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3. Hereby was shadowed forth the excellent and holy nature of God, as also what purity was accepted by him,
3. Hereby was shadowed forth the excellent and holy nature of God, as also what purity was accepted by him,
crd av vbds vvn av dt j cc j n1 pp-f np1, c-acp av q-crq n1 vbds vvn p-acp pno31,
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and how we should be holy, as he himself is holy; for the law is holy as God is holy:
and how we should be holy, as he himself is holy; for the law is holy as God is holy:
cc c-crq pns12 vmd vbi j, c-acp pns31 px31 vbz j; p-acp dt n1 vbz j c-acp np1 vbz j:
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Its nothing but an expression and draught of that great purity which is in his nature;
Its nothing but an expression and draught of that great purity which is in his nature;
pn31|vbz pix cc-acp dt n1 cc n1 pp-f cst j n1 r-crq vbz p-acp po31 n1;
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insomuch that its accounted the great wisedome of that people of Israel to have such lawes;
insomuch that its accounted the great Wisdom of that people of Israel to have such laws;
av cst pn31|vbz vvn dt j n1 pp-f d n1 pp-f np1 pc-acp vhi d n2;
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and the very nations themselves should admire at it.
and the very Nations themselves should admire At it.
cc dt j n2 px32 vmd vvi p-acp pn31.
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7. The great goodnesse and favour of God in delivering this law to them. And this comes fitly in the next place to consider of, that it was an infinite mercy of God to that people to give them this law.
7. The great Goodness and favour of God in delivering this law to them. And this comes fitly in the next place to Consider of, that it was an infinite mercy of God to that people to give them this law.
crd dt j n1 cc n1 pp-f np1 p-acp vvg d n1 p-acp pno32. cc d vvz av-j p-acp dt ord n1 pc-acp vvi pp-f, cst pn31 vbds dt j n1 pp-f np1 p-acp d n1 pc-acp vvi pno32 d n1.
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Hence Deut. 9. and in other places, how often doth God presse them with this love of his in giving them those commandements? And that it was not for their sakes,
Hence Deuteronomy 9. and in other places, how often does God press them with this love of his in giving them those Commandments? And that it was not for their sakes,
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or because of any merit in them, but because he loved them? So David, Psal. 147. hee hath not done so to other nations.
or Because of any merit in them, but Because he loved them? So David, Psalm 147. he hath not done so to other Nations.
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And to this may be referred all the benefits that the Psalmist and Prophets doe make to come by the law of God:
And to this may be referred all the benefits that the Psalmist and prophets do make to come by the law of God:
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insomuch that it is a very great ingratitude and unthankfulnes unto God, when people cry down the Law, and the preaching of it.
insomuch that it is a very great ingratitude and unthankfulness unto God, when people cry down the Law, and the preaching of it.
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That which God speakes of as a great mercy to a people, these doe reject.
That which God speaks of as a great mercy to a people, these do reject.
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Nor, because that God hath vouchsafed greater expressions of his love to us in these latter dayes,
Nor, Because that God hath vouchsafed greater expressions of his love to us in these latter days,
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therefore may those former mercies be forgotten by us, seeing the Law doth belong unto us for those ends it was given to the Jewes now under the Gospel, (as is to be proved) as much as unto them.
Therefore may those former Mercies be forgotten by us, seeing the Law does belong unto us for those ends it was given to the Jews now under the Gospel, (as is to be proved) as much as unto them.
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And therefore you cannot reade one commandement in the spirituall explication of it, (for the law is spirituall) but you have cause to blesse God, saying, Lord, what are we, that thy will should be so clearly,
And Therefore you cannot read one Commandment in the spiritual explication of it, (for the law is spiritual) but you have cause to bless God, saying, Lord, what Are we, that thy will should be so clearly,
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and purely manifested to us, above what it is to Heathens, yea and Papists, with many others? Therefore, beloved, it is not enough for you to be no Antinomian,
and purely manifested to us, above what it is to heathens, yea and Papists, with many Others? Therefore, Beloved, it is not enough for you to be no Antinomian,
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but you are to blesse God, and praise him for it, that its read, and opened in our congregations.
but you Are to bless God, and praise him for it, that its read, and opened in our congregations.
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8. The perfection of this law, containing a perfect rule of all things belonging to God or man.
8. The perfection of this law, containing a perfect Rule of all things belonging to God or man.
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And here againe I shall not speak of it as a covenant, but meerly as its a rule of obedience.
And Here again I shall not speak of it as a Covenant, but merely as its a Rule of Obedience.
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And thus, though it be short, yet its so perfect, that it containeth all that is to be done, or omitted by us:
And thus, though it be short, yet its so perfect, that it Containeth all that is to be done, or omitted by us:
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Insomuch that all the Prophets, and Apostles doe but adde the explication of the Law, if it be not taken in too strict a sense.
Insomuch that all the prophets, and Apostles do but add the explication of the Law, if it be not taken in too strict a sense.
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Hence is that commandement of not adding to it, or detracting from it.
Hence is that Commandment of not adding to it, or detracting from it.
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And in what sense the Apostle speakes against it, calling it the killing letter, and the ministration of death working wrath, is to be shewed hereafter.
And in what sense the Apostle speaks against it, calling it the killing Letter, and the ministration of death working wrath, is to be showed hereafter.
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When our Saviour, Matth. 5. gave those severall precepts, he did not adde them as new unto the Morall Law, but did vindicate that from the corrupt glosses and interpretations of the Pharisees, is is to be proved.
When our Saviour, Matthew 5. gave those several Precepts, he did not add them as new unto the Moral Law, but did vindicate that from the corrupt Glosses and interpretations of the Pharisees, is is to be proved.
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Indeed it may seem hard to say that Christ, and justifying faith, & the doctrine of the Trinity, is included in this promulgation of the Law;
Indeed it may seem hard to say that christ, and justifying faith, & the Doctrine of the Trinity, is included in this Promulgation of the Law;
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but it is to be proved, that all these were then comprehended in the administration of it, though more obscurely.
but it is to be proved, that all these were then comprehended in the administration of it, though more obscurely.
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Nor will this be to confound the Law and the Gospel, as some may think.
Nor will this be to confound the Law and the Gospel, as Some may think.
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This law therefore and rule of life which God gave the people of Israel, and to all us Christians in them, is so perfect and full, that there is nothing necessary to the duty and worship of God, which is not here commanded;
This law Therefore and Rule of life which God gave the people of Israel, and to all us Christians in them, is so perfect and full, that there is nothing necessary to the duty and worship of God, which is not Here commanded;
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nor no sin to be avoided, which is not here forbidden.
nor no since to be avoided, which is not Here forbidden.
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And this made Peter Martyr (as you heard) compare it to the ten Predicaments.
And this made Peter Martyr (as you herd) compare it to the ten Predicaments.
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Ʋse. Of Admonition, to take heed how we vilifie or contemne this Law of God, either doctrinally or practically.Ʋse. Of Admonition, to take heed how we vilify or contemn this Law of God, either doctrinally or practically.
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Doctrinally, so the Marcionites, and the Manichees, and Basilides; whereof some have said, it was carnall,
Doctrinally, so the Marcionites, and the manichees, and Basilides; whereof Some have said, it was carnal,
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yea that it was from a Divell, and that it was given to the Jewes for their destruction;
yea that it was from a devil, and that it was given to the Jews for their destruction;
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because it's said to worke wrath, and to be the instrument of death. And those opinions and expressions of the Antinomians about it are very dangerous.
Because it's said to work wrath, and to be the Instrument of death. And those opinions and expressions of the Antinomians about it Are very dangerous.
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What, shall we revile that which is Gods great mercy to a people? Because the Jewes and Papists doe abuse the Law,
What, shall we revile that which is God's great mercy to a people? Because the Jews and Papists do abuse the Law,
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and the works of it to justification, shall it not therefore have its proper place and dignity? How sacred are the lawes of a Common-wealth, which yet are made by men? But this is by the wise God.
and the works of it to justification, shall it not Therefore have its proper place and dignity? How sacred Are the laws of a Commonwealth, which yet Are made by men? But this is by the wise God.
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Take heed therefore of such phrases, An Old-Testament-spirit, and, His Sermon is nothing but an explication of the Law:
Take heed Therefore of such phrases, an Old-Testament-spirit, and, His Sermon is nothing but an explication of the Law:
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For it ought much to rejoyce thee, to heare that pure and excellent image of Gods holinesse opened.
For it ought much to rejoice thee, to hear that pure and excellent image of God's holiness opened.
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How mayest thou delight to have that purity enjoyned, which will make thee loath thy selfe, prize Christ and Grace more,
How Mayest thou delight to have that purity enjoined, which will make thee loath thy self, prize christ and Grace more,
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and be a quick goad to all holinesse? And if you say, Here is nothing of Christ all this while:
and be a quick goad to all holiness? And if you say, Here is nothing of christ all this while:
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I answer, That is false, as is to be proved, if the Law be not taken very strictly:
I answer, That is false, as is to be proved, if the Law be not taken very strictly:
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And besides, the Law and the Gospel are not to be severed, but they mutually put a fresh relish and taste upon each other.
And beside, the Law and the Gospel Are not to be severed, but they mutually put a fresh relish and taste upon each other.
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And shall no mercy be esteemed, but what is the Gospel? Thou art thankfull for temporall mercies,
And shall no mercy be esteemed, but what is the Gospel? Thou art thankful for temporal Mercies,
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and yet they are not the Gospel; but this is a spirituall mercy.
and yet they Are not the Gospel; but this is a spiritual mercy.
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LECTURE XVI. EXOD. 20. 1. God spake these words, saying, &c. I Have already begun the discourse about the Morall Law; and shall at this time consider those historicall passages, which we meet with in the promulgation of it, that so the excellency of it may hereby be more knowne;
LECTURE XVI. EXOD. 20. 1. God spoke these words, saying, etc. I Have already begun the discourse about the Moral Law; and shall At this time Consider those historical passages, which we meet with in the Promulgation of it, that so the excellency of it may hereby be more known;
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for, whosoever shall diligently observe all the circumstances of the history of the Law, he shall find, that God did put glory, upon it:
for, whosoever shall diligently observe all the Circumstances of the history of the Law, he shall find, that God did put glory, upon it:
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and howsoever the Apostle, Hebr. 12. and 2 Corinth. 3. doth preferre the Gospel above this ministration of Moses; yet absolutely in it selfe, it was greatly honoured by God.
and howsoever the Apostle, Hebrew 12. and 2 Corinth. 3. does prefer the Gospel above this ministration of Moses; yet absolutely in it self, it was greatly honoured by God.
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In the generall therefore you may take notice, that therefore did God so solemnly, and with great majesty give the Law, that so the greater authority may thereby be procured to it.
In the general Therefore you may take notice, that Therefore did God so solemnly, and with great majesty give the Law, that so the greater Authority may thereby be procured to it.
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Hence it is related of many Heathens, that they have feigned some familiarity with their gods,
Hence it is related of many heathens, that they have feigned Some familiarity with their God's,
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when they made their lawes, that so the people might with greater awe and reverence receive them:
when they made their laws, that so the people might with greater awe and Reverence receive them:
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Thus Numa feigned his discourse with the goddesse Aeg•ria for his lawes;
Thus Numa feigned his discourse with the goddess Aeg•ria for his laws;
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and it's related of Pythagoras, that he had a tamed Eagle, which he would cause to come flying to him, to make people think his sentences were delivered from heaven to him.
and it's related of Pythagoras, that he had a tamed Eagl, which he would cause to come flying to him, to make people think his sentences were Delivered from heaven to him.
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If lawes of men might well be called by Demosthenes NONLATINALPHABET, how much rather this Law of God? It's but a conceit of Prospers, that Judaei were so called,
If laws of men might well be called by Demosthenes, how much rather this Law of God? It's but a conceit of Prospers, that Judaei were so called,
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because they received Jus Dei, the Law of God.
Because they received Jus Dei, the Law of God.
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It's further also to be observed in the generall, that God hath alwaies had apparitions sutable to the matter in hand.
It's further also to be observed in the general, that God hath always had apparitions suitable to the matter in hand.
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Thus hee appeared in a burning bush to Moses, like an armed man to Jusua; and with all signes of majesty,
Thus he appeared in a burning bush to Moses, like an armed man to Jusua; and with all Signs of majesty,
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and a great God, being to deliver lawes to the people, that they might see how potent he was to be avenged for every breach.
and a great God, being to deliver laws to the people, that they might see how potent he was to be avenged for every breach.
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Againe, in the next place, take also this generall Observation, That although the Judiciall and Ceremoniall lawes were given at the same time with the Morall Law, yet there is a difference between them.
Again, in the next place, take also this general Observation, That although the Judicial and Ceremonial laws were given At the same time with the Moral Law, yet there is a difference between them.
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And this is to be taken notice of, lest any should think, what will this discourse make for the honour of the Morall Law, more then the other lawes? It's true, these three kinds of lawes agree in the common efficient cause, which was God;
And this is to be taken notice of, lest any should think, what will this discourse make for the honour of the Moral Law, more then the other laws? It's true, these three Kinds of laws agree in the Common efficient cause, which was God;
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and in the minister, or mediatour, which was Moses; in the subject, which was the people of Israel;
and in the minister, or Mediator, which was Moses; in the Subject, which was the people of Israel;
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and all and every one of them;
and all and every one of them;
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as also in the common effects, of binding and obliging them to obedience, and to punish the bold offenders against them.
as also in the Common effects, of binding and obliging them to Obedience, and to Punish the bold offenders against them.
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But herein the Morall Law is preheminent: 1. In that it is a foundation of the other lawes,
But herein the Moral Law is preeminent: 1. In that it is a Foundation of the other laws,
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and they are reduceable to it. 2. This was to abide alwaies, not the other. 3. This was immediately written by God,
and they Are reduceable to it. 2. This was to abide always, not the other. 3. This was immediately written by God,
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and commanded to be kept in the Ark, which the other were not.
and commanded to be kept in the Ark, which the other were not.
cc vvd pc-acp vbi vvn p-acp dt n1, r-crq dt n-jn vbdr xx.
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Lastly observe, these two things in the generall, about the time of the delivery of the Law:
Lastly observe, these two things in the general, about the time of the delivery of the Law:
ord vvb, d crd n2 p-acp dt n1, p-acp dt n1 pp-f dt n1 pp-f dt n1:
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First, God did not give them his Law, till he had deeply humbled them;
First, God did not give them his Law, till he had deeply humbled them;
ord, np1 vdd xx vvi pno32 po31 n1, c-acp pns31 vhd av-jn vvn pno32;
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and it may be now, Christ will not settle his ordinances with us, till he hath brought us low:
and it may be now, christ will not settle his ordinances with us, till he hath brought us low:
cc pn31 vmb vbi av, np1 vmb xx vvi po31 n2 p-acp pno12, c-acp pns31 vhz vvn pno12 av-j:
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And secondly, Before they come unto the Land of promise, God settleth his worship and lawes.
And secondly, Before they come unto the Land of promise, God settleth his worship and laws.
cc ord, c-acp pns32 vvb p-acp dt n1 pp-f n1, np1 vvz po31 n1 cc n2.
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When he hath done this, then he bids them, Deut. 2. 1. Goe towards Canaan. This sheweth, A people cannot have Canaan, till the things of God be settled.
When he hath done this, then he bids them, Deuteronomy 2. 1. Go towards Canaan. This shows, A people cannot have Canaan, till the things of God be settled.
c-crq pns31 vhz vdn d, cs pns31 vvz pno32, np1 crd crd vvb p-acp np1. d vvz, dt n1 vmbx vhb np1, c-acp dt n2 pp-f np1 vbb vvn.
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But we come to the remarkable parts of the history of the promulgation of this Law;
But we come to the remarkable parts of the history of the Promulgation of this Law;
cc-acp pns12 vvb p-acp dt j n2 pp-f dt n1 pp-f dt n1 pp-f d n1;
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and, first, you may consider the great and diligent preparation of the people to heare it, Exod. 1. 9. for, first, They were to sanctifie themselves, and to wash their clothes.
and, First, you may Consider the great and diligent preparation of the people to hear it, Exod 1. 9. for, First, They were to sanctify themselves, and to wash their clothes.
cc, ord, pn22 vmb vvi dt j cc j n1 pp-f dt n1 pc-acp vvi pn31, np1 crd crd p-acp, ord, pns32 vbdr pc-acp vvi px32, cc pc-acp vvi po32 n2.
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This, indeed, was peculiar unto those times, yet God did thereby require the cleansing and sanctification of their hearts.
This, indeed, was peculiar unto those times, yet God did thereby require the cleansing and sanctification of their hearts.
d, av, vbds j p-acp d n2, av np1 vdd av vvi dt vvg cc n1 pp-f po32 n2.
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The superstitious imitating of this was among the Gentiles, who used to wash, that they may goe to sacrifice, Plaut. in Aulul. Act. 3. scen. 6. yea, this superstition was brought into the Church, Chrysost. Hom. 52. in Mat. We see (saith he) this custome confirmed in many Churches, that many study diligently how they may come to Church with their hands washt, and white garments:
The superstitious imitating of this was among the Gentiles, who used to wash, that they may go to sacrifice, Plautus. in aulul. Act. 3. Scene. 6. yea, this Superstition was brought into the Church, Chrysostom Hom. 52. in Mathew We see (Says he) this custom confirmed in many Churches, that many study diligently how they may come to Church with their hands washed, and white garments:
dt j vvg pp-f d vbds p-acp dt n2-j, r-crq vvd pc-acp vvi, cst pns32 vmb vvi pc-acp vvi, np1. p-acp n1. n1 crd n1. crd uh, d n1 vbds vvn p-acp dt n1, np1 np1 crd p-acp np1 pns12 vvb (vvz pns31) d n1 vvn p-acp d n2, cst d n1 av-j c-crq pns32 vmb vvi p-acp n1 p-acp po32 n2 vvn, cc j-jn n2:
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And, Tert. cap. 11. de Orat. Hae sunt vera mundiciae, non quas pleri { que } superstitiosè curant, ad omnem orationem etiam cum lavacro totius corporis aquam sumentes:
And, Tert cap. 11. de Orat Hae sunt vera mundiciae, non quas pleri { que } superstitiosè Curant, ad omnem orationem etiam cum Lavacro totius corporis aquam sumentes:
cc, np1 n1. crd fw-fr np1 fw-la fw-la fw-la fw-la, fw-la fw-la fw-la { fw-fr } fw-fr fw-mi, fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la n2:
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but this by the way, God did hereby signifie what purity and holinesse of heart should be in them to receive his Law.
but this by the Way, God did hereby signify what purity and holiness of heart should be in them to receive his Law.
p-acp d p-acp dt n1, np1 vdd av vvi r-crq n1 cc n1 pp-f n1 vmd vbi p-acp pno32 pc-acp vvi po31 n1.
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The second thing requisite was, to set bounds, so that none might touch the Mount. It's a violent perverting of Scripture which the popish Canons have, applying this allegorically to a lay-man,
The second thing requisite was, to Set bounds, so that none might touch the Mount. It's a violent perverting of Scripture which the popish Canonas have, applying this allegorically to a layman,
dt ord n1 j vbds, pc-acp vvi n2, av cst pix vmd vvi dt n1. pn31|vbz dt j vvg pp-f n1 r-crq dt j n2 vhb, vvg d av-j p-acp dt n1,
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if he reade, or medle with the Scripture; whereas not only a beast, but not the Priests themselves should touch this mountain:
if he read, or meddle with the Scripture; whereas not only a beast, but not the Priests themselves should touch this mountain:
cs pns31 vvb, cc vvi p-acp dt n1; cs xx av-j dt n1, cc-acp xx dt n2 px32 vmd vvi d n1:
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and hereby God would have men keep within their bounds, and not to be too curious.
and hereby God would have men keep within their bounds, and not to be too curious.
cc av np1 vmd vhi n2 vvi p-acp po32 n2, cc xx pc-acp vbi av j.
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The Doctrine of the Trinity, of Predestination, are such a mountain, that a man must keep at the bottome of it, and not climb up.
The Doctrine of the Trinity, of Predestination, Are such a mountain, that a man must keep At the bottom of it, and not climb up.
dt n1 pp-f dt np1, pp-f n1, vbr d dt n1, cst dt n1 vmb vvi p-acp dt n1 pp-f pn31, cc xx vvi a-acp.
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The third thing was, not to come at their wives. Some do referre this to those women that were legally polluted;
The third thing was, not to come At their wives. some do refer this to those women that were legally polluted;
dt ord n1 vbds, xx pc-acp vvi p-acp po32 n2. d vdb vvi d p-acp d n2 cst vbdr av-j vvn;
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but it may be well understood of their conjugall abstinence, not as a thing sinfull, but that hereby God would have them put off not only affections to all sinnes, but all lawfull things:
but it may be well understood of their conjugal abstinence, not as a thing sinful, but that hereby God would have them put off not only affections to all Sins, but all lawful things:
cc-acp pn31 vmb vbi av vvn pp-f po32 j n1, xx p-acp dt n1 j, cc-acp cst av np1 vmd vhi pno32 vvi a-acp xx av-j n2 p-acp d n2, cc-acp d j n2:
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so that this preparation for three dayes, doth make much for the excellency of the Law,
so that this preparation for three days, does make much for the excellency of the Law,
av cst d n1 p-acp crd n2, vdz vvi av-d p-acp dt n1 pp-f dt n1,
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and sheweth how spirituall we should be in the receiving of it.
and shows how spiritual we should be in the receiving of it.
cc vvz c-crq j pns12 vmd vbi p-acp dt n-vvg pp-f pn31.
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2. The Declaration of Majesty and greatnesse upon the delivery of it: For, although it must be granted, that this was an accommodated way to the Law, that did convince of sinne,
2. The Declaration of Majesty and greatness upon the delivery of it: For, although it must be granted, that this was an accommodated Way to the Law, that did convince of sin,
crd dt n1 pp-f n1 cc n1 p-acp dt n1 pp-f pn31: p-acp, cs pn31 vmb vbi vvn, cst d vbds dt vvn n1 p-acp dt n1, cst vdd vvi pp-f n1,
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and terrifie, (hence the Apostle, Heb. 12. 18, 19, &c. preferreth the ministration of the Gospel above it) yet this also was a true cause,
and terrify, (hence the Apostle, Hebrew 12. 18, 19, etc. preferreth the ministration of the Gospel above it) yet this also was a true cause,
cc vvi, (av dt n1, np1 crd crd, crd, av vvz dt n1 pp-f dt n1 p-acp pn31) av d av vbds dt j n1,
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why thundrings and terrours did accompany the promulgation of it, that so the people might be raised up to fear, and reverence of the Law-giver.
why thunderings and terrors did accompany the Promulgation of it, that so the people might be raised up to Fear, and Reverence of the Lawgiver.
c-crq n2-vvg cc n2 vdd vvi dt n1 pp-f pn31, cst av dt n1 vmd vbi vvn a-acp pc-acp vvi, cc n1 pp-f dt n1.
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Hence Rev. 4. 5. God is described in his Majestie sitting upon his throne, and lightnings with thunders proceeding from him.
Hence Rev. 4. 5. God is described in his Majesty sitting upon his throne, and lightnings with Thunders proceeding from him.
av n1 crd crd np1 vbz vvn p-acp po31 n1 vvg p-acp po31 n1, cc n2 p-acp n2 vvg p-acp pno31.
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Now it's very probable, that these were raised by God in an extraordinary manner, to overcome the heart of the stoutest.
Now it's very probable, that these were raised by God in an extraordinary manner, to overcome the heart of the Stoutest.
av pn31|vbz av j, cst d vbdr vvn p-acp np1 p-acp dt j n1, pc-acp vvi dt n1 pp-f dt js.
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And in this nature we are still to suppose the Law preached to us;
And in this nature we Are still to suppose the Law preached to us;
cc p-acp d n1 pns12 vbr j pc-acp vvi dt n1 vvd p-acp pno12;
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for, howsoever all that terrour be past, yet the effect of it ought to abide upon every man,
for, howsoever all that terror be passed, yet the Effect of it ought to abide upon every man,
p-acp, c-acp d cst n1 vbi vvn, av dt n1 pp-f pn31 vmd pc-acp vvi p-acp d n1,
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so farre forth as corruption abideth in him:
so Far forth as corruption Abideth in him:
av av-j av p-acp n1 vvz p-acp pno31:
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for, what man is there, whose pride, lukewarmnesse, or any sinfull corruption needs not this awakening?
for, what man is there, whose pride, lukewarmness, or any sinful corruption needs not this awakening?
c-acp, r-crq n1 vbz a-acp, rg-crq n1, n1, cc d j n1 vvz xx d n-vvg?
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It's said Exod. 19. 18. God descended upon the mount Sinai in a smoake of fire, and a cloud:
It's said Exod 19. 18. God descended upon the mount Sinai in a smoke of fire, and a cloud:
pn31|vbz vvn np1 crd crd np1 vvn p-acp dt n1 np1 p-acp dt n1 pp-f n1, cc dt n1:
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all was to shew the incomprehensible Majesty of God, as also his terrour to wicked men;
all was to show the incomprehensible Majesty of God, as also his terror to wicked men;
d vbds pc-acp vvi dt j n1 pp-f np1, c-acp av po31 n1 p-acp j n2;
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and in this respect the dispensation of the Gospel was of greater sweetnesse.
and in this respect the Dispensation of the Gospel was of greater sweetness.
cc p-acp d n1 dt n1 pp-f dt n1 vbds pp-f jc n1.
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Hence Gal. 4. 24. the Apostle makes this mount Sinai to be Agar, generating to bondage.
Hence Gal. 4. 24. the Apostle makes this mount Sinai to be Agar, generating to bondage.
av np1 crd crd dt n1 vvz d n1 np1 pc-acp vbi np1, vvg p-acp n1.
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This, I say, must be granted, if you speake comparatively with Gospel-dispensations;
This, I say, must be granted, if you speak comparatively with Gospel-dispensations;
np1, pns11 vvb, vmb vbi vvn, cs pn22 vvb av-j p-acp n2;
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but yet the Psalmist speakes of this resolutely in it self, as a great mercy, Psal. 50. 2. Out of Sion, the perfection of beauty, God hath shined;
but yet the Psalmist speaks of this resolutely in it self, as a great mercy, Psalm 50. 2. Out of Sion, the perfection of beauty, God hath shined;
cc-acp av dt n1 vvz pp-f d av-j p-acp pn31 n1, c-acp dt j n1, np1 crd crd av pp-f np1, dt n1 pp-f n1, np1 vhz vvn;
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and the fire about him did signifie his glorious splendour, as also his power to overthrow his enemies, and consume them:
and the fire about him did signify his glorious splendour, as also his power to overthrow his enemies, and consume them:
cc dt n1 p-acp pno31 vdd vvi po31 j n1, c-acp av po31 n1 pc-acp vvi po31 n2, cc vvi pno32:
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so Psal. 96. All the earth is bid to rejoyce at the Lords reigning, which is described by his solemne giving of the Law, which the Church is to rejoyce at;
so Psalm 96. All the earth is bid to rejoice At the lords reigning, which is described by his solemn giving of the Law, which the Church is to rejoice At;
av np1 crd av-d dt n1 vbz vvn pc-acp vvi p-acp dt n2 vvg, r-crq vbz vvn p-acp po31 j vvg pp-f dt n1, r-crq dt n1 vbz pc-acp vvi p-acp;
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yea, ver. 7. it is applyed to Christ, Heb. 7. though the Apostle followes the Septuagint:
yea, ver. 7. it is applied to christ, Hebrew 7. though the Apostle follows the septuagint:
uh, fw-la. crd pn31 vbz vvd p-acp np1, np1 crd c-acp dt n1 vvz dt n1:
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so that if you take these things absolutely, they are lookt upon as mercies; yea, and applyed to Christ.
so that if you take these things absolutely, they Are looked upon as Mercies; yea, and applied to christ.
av cst cs pn22 vvb d n2 av-j, pns32 vbr vvn p-acp p-acp n2; uh, cc vvd p-acp np1.
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And it is made a wonderfull mercy to them, that God did thus familiarly reveale himself to them, Deut. 4. 7. and Deut. 5. 4, yea, learned men think, that Christ, the Son of God, did in the shape of a man deliver this Law to Moses, and spake familiarly with him;
And it is made a wonderful mercy to them, that God did thus familiarly reveal himself to them, Deuteronomy 4. 7. and Deuteronomy 5. 4, yea, learned men think, that christ, the Son of God, did in the shape of a man deliver this Law to Moses, and spoke familiarly with him;
cc pn31 vbz vvn dt j n1 p-acp pno32, cst np1 vdd av av-jn vvi px31 p-acp pno32, np1 crd crd cc np1 crd crd, uh, j n2 vvb, cst np1, dt n1 pp-f np1, vdd p-acp dt n1 pp-f dt n1 vvi d n1 p-acp np1, cc vvd av-jn p-acp pno31;
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but especially see Deut. 33. 3. where the word loving signifies imbracing by way of protection in the bosome.
but especially see Deuteronomy 33. 3. where the word loving signifies embracing by Way of protection in the bosom.
cc-acp av-j vvi np1 crd crd n1 dt n1 vvg vvz vvg p-acp n1 pp-f n1 p-acp dt n1.
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The gifts of the holy Ghost were given with fiery tongues, and a mighty rushing wind,
The Gifts of the holy Ghost were given with fiery tongues, and a mighty rushing wind,
dt n2 pp-f dt j n1 vbdr vvn p-acp j n2, cc dt j j-vvg n1,
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so that the Gospel is fire, as well as the Law.
so that the Gospel is fire, as well as the Law.
av cst dt n1 vbz n1, c-acp av c-acp dt n1.
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3. Gods immediate writing of these with his own fingers in tables of stone, Exod. 31. 18. Which honour was not vouchsafed to the other Lawes.
3. God's immediate writing of these with his own fingers in tables of stone, Exod 31. 18. Which honour was not vouchsafed to the other Laws.
crd npg1 j n-vvg pp-f d p-acp po31 d n2 p-acp n2 pp-f n1, np1 crd crd r-crq n1 vbds xx vvn p-acp dt j-jn n2.
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Now by the Finger of God, howsoever some of the Fathers have understood the holy Ghost, and,
Now by the Finger of God, howsoever Some of the Father's have understood the holy Ghost, and,
av p-acp dt n1 pp-f np1, c-acp d pp-f dt n2 vhb vvn dt j n1, cc,
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because the Finger is of the same essence with the body, inferre the holy Ghost to be of the same nature with God;
Because the Finger is of the same essence with the body, infer the holy Ghost to be of the same nature with God;
c-acp dt n1 vbz pp-f dt d n1 p-acp dt n1, vvb dt j n1 pc-acp vbi pp-f dt d n1 p-acp np1;
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yet this conceit is not solid:
yet this conceit is not solid:
av d n1 vbz xx j:
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yet Luke 11. 20. that which is called the finger of God, is Matth. 12. 28. called the Spirit of God: We must therefore understand it of the power and operation of God, who caused those words to be written there.
yet Lycia 11. 20. that which is called the finger of God, is Matthew 12. 28. called the Spirit of God: We must Therefore understand it of the power and operation of God, who caused those words to be written there.
av av crd crd cst r-crq vbz vvn dt n1 pp-f np1, vbz np1 crd crd vvn dt n1 pp-f np1: pns12 vmb av vvi pn31 pp-f dt n1 cc n1 pp-f np1, r-crq vvd d n2 pc-acp vbi vvn a-acp.
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The matter upon which this is written, is said to be tables of stone. The Rabbins conceit, saying, that because it is said of stone in the singular number, that therefore it was but one table, which sometimes did appeare as one, sometimes as two, is not worthy the confuting.
The matter upon which this is written, is said to be tables of stone. The Rabbis conceit, saying, that Because it is said of stone in the singular number, that Therefore it was but one table, which sometime did appear as one, sometime as two, is not worthy the confuting.
dt n1 p-acp r-crq d vbz vvn, vbz vvn pc-acp vbi n2 pp-f n1. dt n2 n1, vvg, cst c-acp pn31 vbz vvn pp-f n1 p-acp dt j n1, cst av pn31 vbds cc-acp crd n1, r-crq av vdd vvi p-acp crd, av c-acp crd, vbz xx j dt vvg.
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That which is here to be considered, and makes much to the dignity of the Law, is, that it was written by God, upon tables of stone, to shew the perpetuity, and stability of it.
That which is Here to be considered, and makes much to the dignity of the Law, is, that it was written by God, upon tables of stone, to show the perpetuity, and stability of it.
d r-crq vbz av pc-acp vbi vvn, cc vvz d p-acp dt n1 pp-f dt n1, vbz, cst pn31 vbds vvn p-acp np1, p-acp n2 pp-f n1, pc-acp vvi dt n1, cc n1 pp-f pn31.
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And howsoever this of it selfe be not a demonstrative argument to establish the perpetuity of the Law against any Antinomian,
And howsoever this of it self be not a demonstrative argument to establish the perpetuity of the Law against any Antinomian,
cc c-acp d pp-f pn31 n1 vbb xx dt j n1 pc-acp vvi dt n1 pp-f dt n1 p-acp d np1,
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2977
yet it may prevaile with any reasonable man.
yet it may prevail with any reasonable man.
av pn31 vmb vvi p-acp d j n1.
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2978
Hence Lawgivers, that have laboured the stability of their lawes, caused them to be ingraven in Brasse, or a Marble:
Hence Lawgivers, that have laboured the stability of their laws, caused them to be engraven in Brass, or a Marble:
av n2, cst vhb vvn dt n1 pp-f po32 n2, vvd pno32 pc-acp vbi vvn p-acp n1, cc dt n1:
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so Pliny, lib. 39. ca. 9. speakes of brassie tables ad perpetuitatem monimentorum: and Plato as Rhodoginus reports, lib. 25. cap. 2. thought that Lawes should be written in tabulis cupressinis, quod futuras putabat aterniores, quàm aereas.
so pliny, lib. 39. circa 9. speaks of brassy tables and perpetuitatem monimentorum: and Plato as Rhodoginus reports, lib. 25. cap. 2. Thought that Laws should be written in Tables cupressinis, quod futuras putabat aterniores, quàm aereas.
av np1, n1. crd n1 crd vvz pp-f j n2 cc fw-la fw-la: cc np1 p-acp np1 n2, n1. crd n1. crd n1 cst n2 vmd vbi vvn p-acp fw-la fw-la, fw-la fw-la fw-la fw-la, fw-la fw-la.
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It is true, there is also a mysticall signification, which is not to be rejected,
It is true, there is also a mystical signification, which is not to be rejected,
pn31 vbz j, pc-acp vbz av dt j n1, r-crq vbz xx pc-acp vbi vvn,
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because the Apostle alludes to it, that hereby was signified the hardnesse of the Jewes heart, which could not easily receive that impression of the Law.
Because the Apostle alludes to it, that hereby was signified the hardness of the Jews heart, which could not Easily receive that impression of the Law.
c-acp dt n1 vvz p-acp pn31, cst av vbds vvn dt n1 pp-f dt np2 n1, r-crq vmd xx av-j vvi d n1 pp-f dt n1.
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2982
Hence the excellency of the Gospel doth appeare, in that it is by grace wrought in the hearts of men.
Hence the excellency of the Gospel does appear, in that it is by grace wrought in the hearts of men.
av dt n1 pp-f dt n1 vdz vvi, p-acp cst pn31 vbz p-acp n1 vvn p-acp dt n2 pp-f n2.
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2983
But yet this is not so to be understood, as if God did not in the old Testament,
But yet this is not so to be understood, as if God did not in the old Testament,
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even then write his Law in the hearts of men. Therefore that Promise of the Gospel mentioned by Jeremiah is not to be understood exclusively,
even then write his Law in the hearts of men. Therefore that Promise of the Gospel mentioned by Jeremiah is not to be understood exclusively,
av av vvi po31 n1 p-acp dt n2 pp-f n2. av cst vvb pp-f dt n1 vvn p-acp np1 vbz xx pc-acp vbi vvn av-j,
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as if God did not at all write his Law in their hearts, but comparatively. 4. The sad breaking of this Law by the people of Israel.
as if God did not At all write his Law in their hearts, but comparatively. 4. The sad breaking of this Law by the people of Israel.
c-acp cs np1 vdd xx p-acp d vvb po31 n1 p-acp po32 n2, cc-acp av-j. crd dt j n-vvg pp-f d n1 p-acp dt n1 pp-f np1.
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As the Law given by God to Adam was immediately broken;
As the Law given by God to Adam was immediately broken;
p-acp dt n1 vvn p-acp np1 p-acp np1 vbds av-j vvn;
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so this Law given in such a powerfull manner to keep the Israelites in an holy fear, and reverence;
so this Law given in such a powerful manner to keep the Israelites in an holy Fear, and Reverence;
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yet how soon was it forgotten by them: For, upon Moses his delay, they presently fell into idolatry.
yet how soon was it forgotten by them: For, upon Moses his Delay, they presently fell into idolatry.
av q-crq av vbds pn31 vvn p-acp pno32: c-acp, p-acp np1 po31 n1, pns32 av-j vvd p-acp n1.
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Some think, they thought Moses was dead, and therefore they desired some visible god among them, as the Egyptians had:
some think, they Thought Moses was dead, and Therefore they desired Some visible god among them, as the egyptians had:
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and because they worship'd Apis, an Oxe, hence they made a Calfe, wherein their wickednesse was exceeding great (though, against the truth, some Rabbins excuse them from idolatry) because they did immediately upon the promulgation of the Law,
and Because they worshipped Apis, an Ox, hence they made a Calf, wherein their wickedness was exceeding great (though, against the truth, Some Rabbis excuse them from idolatry) Because they did immediately upon the Promulgation of the Law,
cc c-acp pns32 vvd np1, dt n1, av pns32 vvd dt n1, c-crq po32 n1 vbds vvg j (cs, p-acp dt n1, d n2 vvb pno32 p-acp n1) c-acp pns32 vdd av-j p-acp dt n1 pp-f dt n1,
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when they had so solemnely promised obedience, fall into this sinne;
when they had so solemnly promised Obedience, fallen into this sin;
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and not only so, but worshipp'd it, and gave the glory of all the benefits they injoyed unto this:
and not only so, but worshipped it, and gave the glory of all the benefits they enjoyed unto this:
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not as if they were so simple, as to think this a god, but to worship the true God by this.
not as if they were so simple, as to think this a god, but to worship the true God by this.
xx c-acp cs pns32 vbdr av j, c-acp pc-acp vvi d dt n1, cc-acp pc-acp vvi dt j np1 p-acp d.
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And this confuteth all those distinctions that Idolaters use, especially Papists, about their false worship. We are not to follow our own hearts, but the Word.
And this confuteth all those Distinctions that Idolaters use, especially Papists, about their false worship. We Are not to follow our own hearts, but the Word.
cc d vvz d d n2 cst n2 vvb, av-j njp2, p-acp po32 j n1. pns12 vbr xx pc-acp vvi po12 d n2, cc-acp dt n1.
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As the childe in the wombe liveth by fetching nourishment by the navell only from the mother,
As the child in the womb lives by fetching nourishment by the navel only from the mother,
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so doth the Church by fetching instruction and direction from Christ. 5. The time of Moses his abode on the Mount.
so does the Church by fetching instruction and direction from christ. 5. The time of Moses his Abided on the Mount.
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This also is observable in the story;
This also is observable in the story;
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for hereby God did not only procure great ground of Authority for Moses among the people, but also unto the Law:
for hereby God did not only procure great ground of authority for Moses among the people, but also unto the Law:
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And therefore, as some compare the time of giving the Law, with the effusion of the gifts of the holy Ghost in the Gospel, making the former to be the fiftieth day of their egresse out of Egypt, called Pentecost;
And Therefore, as Some compare the time of giving the Law, with the effusion of the Gifts of the holy Ghost in the Gospel, making the former to be the fiftieth day of their egress out of Egypt, called Pentecost;
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so at the same time the holy Ghost was given to the Church:
so At the same time the holy Ghost was given to the Church:
av p-acp dt d n1 dt j n1 vbds vvn p-acp dt n1:
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Thus also they compare Moses forty dayes upon the Mount, with our Saviours forty dayes in the wildernesse, when he was tempted.
Thus also they compare Moses forty days upon the Mount, with our Saviors forty days in the Wilderness, when he was tempted.
av av pns32 vvb np1 crd n2 p-acp dt n1, p-acp po12 ng1 crd n2 p-acp dt n1, c-crq pns31 vbds vvn.
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It was certainly a miraculous preservation of Moses, that he should be there so long, and neither eate, nor drinke.
It was Certainly a miraculous preservation of Moses, that he should be there so long, and neither eat, nor drink.
pn31 vbds av-j dt j n1 pp-f np1, cst pns31 vmd vbi a-acp av av-j, cc dx vvi, ccx vvi.
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But this example of Moses, with that of our Saviours, is very vainly, and unwarrantably brought for fasting in Lent.
But this Exampl of Moses, with that of our Saviors, is very vainly, and unwarrantably brought for fasting in Lent.
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6. Moses his zeale against this their idolatry, and breaking of the Tables. When Moses came down, he saw how the people had transgressed the Law of God, which so moved him, that, in his zeale, he brake the Tables that were first made.
6. Moses his zeal against this their idolatry, and breaking of the Tables. When Moses Come down, he saw how the people had transgressed the Law of God, which so moved him, that, in his zeal, he brake the Tables that were First made.
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This certainly was by the immediate ordering of God, to signifie, that this could not be a way of justification for them:
This Certainly was by the immediate ordering of God, to signify, that this could not be a Way of justification for them:
np1 av-j vbds p-acp dt j n-vvg pp-f np1, pc-acp vvi, cst d vmd xx vbi dt n1 pp-f n1 p-acp pno32:
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and, indeed, to hold that the Law can justifie, is so great an errour, that we are all Antinomians in this sence.
and, indeed, to hold that the Law can justify, is so great an error, that we Are all Antinomians in this sense.
cc, av, pc-acp vvi cst dt n1 vmb vvi, vbz av j dt n1, cst pns12 vbr d njp2 p-acp d n1.
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One hath said, that the Law was like the tree of knowledge of good and evill,
One hath said, that the Law was like the tree of knowledge of good and evil,
pi vhz vvn, cst dt n1 vbds av-j dt n1 pp-f n1 pp-f j cc j-jn,
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but the Gospel that is like the tree of life: yet this must be rightly understood;but the Gospel that is like the tree of life: yet this must be rightly understood;
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for God useth the Law, as he doth his whole Word, to beget and increase the life of grace in us, only this life is not that which can justifie us:
for God uses the Law, as he does his Whole Word, to beget and increase the life of grace in us, only this life is not that which can justify us:
p-acp np1 vvz dt n1, c-acp pns31 vdz po31 j-jn n1, pc-acp vvi cc vvi dt n1 pp-f n1 p-acp pno12, av-j d n1 vbz xx d r-crq vmb vvi pno12:
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and in this effect of the Law, to increase life, David doth often commend it.
and in this Effect of the Law, to increase life, David does often commend it.
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Now some have attributed this to Moses, as a sin, accounting it his impatiency and rashnesse to break the Tables.
Now Some have attributed this to Moses, as a since, accounting it his impatiency and rashness to break the Tables.
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They acknowledge it to be a good zeale for the maine, onely they think here was some strange fire,
They acknowledge it to be a good zeal for the main, only they think Here was Some strange fire,
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as well as the fire of the Sanctuary.
as well as the fire of the Sanctuary.
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But although this excandescency of Moses was sudden, yet I see not why it should be attributed as rashnesse in him to break the Tables;
But although this excandescency of Moses was sudden, yet I see not why it should be attributed as rashness in him to break the Tables;
cc-acp cs d n1 pp-f np1 vbds j, av pns11 vvb xx c-crq pn31 vmd vbi vvn p-acp n1 p-acp pno31 pc-acp vvi dt n2;
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for he had brought those Tables as a signe of their Covenant stricken with God:
for he had brought those Tables as a Signen of their Covenant stricken with God:
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but now, they having broken it by their Idolatry, it was very just to have the Tables broken in the eyes of the people, that so they might see how God was alienated from them:
but now, they having broken it by their Idolatry, it was very just to have the Tables broken in the eyes of the people, that so they might see how God was alienated from them:
cc-acp av, pns32 vhg vvn pn31 p-acp po32 n1, pn31 vbds av j pc-acp vhi dt n2 vvn p-acp dt n2 pp-f dt n1, cst av pns32 vmd vvi c-crq np1 vbds vvn p-acp pno32:
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so that we think, he did it not with any sinfull perturbation of mind, but an holy zeale:
so that we think, he did it not with any sinful perturbation of mind, but an holy zeal:
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God hereby also ordering, that they should understand God would enter into a new Covenant with them;
God hereby also ordering, that they should understand God would enter into a new Covenant with them;
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which made Austin cry out, O ira prophetica, & animus non perturbatus, sed illuminatus!
which made Austin cry out, O ira Prophetic, & animus non perturbatus, sed illuminatus!
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7. Moses his petition unto God for his presence, and the manifestation of Gods glory unto him, with Gods answer.
7. Moses his petition unto God for his presence, and the manifestation of God's glory unto him, with God's answer.
crd np1 po31 n1 p-acp np1 p-acp po31 n1, cc dt n1 pp-f npg1 n1 p-acp pno31, p-acp ng1 n1.
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Howsoever this doth not immediately concerne the promulgation of the Law, yet, because it's inserted before the reparation of the Tables againe,
Howsoever this does not immediately concern the Promulgation of the Law, yet, Because it's inserted before the reparation of the Tables again,
c-acp d vdz xx av-j vvi dt n1 pp-f dt n1, av, c-acp pn31|vbz vvn p-acp dt n1 pp-f dt n2 av,
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and maketh for the honour which God put upon Moses, while he was settling the lawes of Israel, we will give a touch at it.
and makes for the honour which God put upon Moses, while he was settling the laws of Israel, we will give a touch At it.
cc vv2 p-acp dt n1 r-crq np1 vvd p-acp np1, cs pns31 vbds vvg dt n2 pp-f np1, pns12 vmb vvi dt n1 p-acp pn31.
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Cap. 33. ver. 12. Moses desireth Gods presence to be with him in conducting of the people of Israel;Cap. 33. ver. 12. Moses Desires God's presence to be with him in conducting of the people of Israel;
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and, as a signe, whereby he might be confirmed of his presence, he desireth to see Gods glory.
and, as a Signen, whereby he might be confirmed of his presence, he Desires to see God's glory.
cc, c-acp dt n1, c-crq pns31 vmd vbi vvn pp-f po31 n1, pns31 vvz pc-acp vvi npg1 n1.
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It is hard to say, what was Moses his petition in this thing.
It is hard to say, what was Moses his petition in this thing.
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I cannot be of their mind, who make this onely a vision, and nothing really acted:
I cannot be of their mind, who make this only a vision, and nothing really acted:
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nor of theirs, who think that Moses desired to see the essence of God.
nor of theirs, who think that Moses desired to see the essence of God.
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I will not dispute that Question, Whether the bodily eyes of a man may be lifted up to that perfection,
I will not dispute that Question, Whither the bodily eyes of a man may be lifted up to that perfection,
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as to see God, who is a spirit. as to see God, who is a Spirit.
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Nor can I think that they attaine to the truth, who think by the glory of God, to be meant the reasons and grounds of Gods mercies,
Nor can I think that they attain to the truth, who think by the glory of God, to be meant the Reasons and grounds of God's Mercies,
ccx vmb pns11 vvb cst pns32 vvb p-acp dt n1, r-crq vvb p-acp dt n1 pp-f np1, pc-acp vbi vvn dt n2 cc n2 pp-f npg1 n2,
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and, in particular, his providence to the Israelites;
and, in particular, his providence to the Israelites;
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and by the back-parts, which Moses was allowed to see, the effects themselves of his mercy and providence,
and by the Back parts, which Moses was allowed to see, the effects themselves of his mercy and providence,
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as if God intended to shew Moses his wonderfull effects, but not the reasons of them.
as if God intended to show Moses his wonderful effects, but not the Reasons of them.
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Nor lastly, That Moses desired to see the humanity of Christ in glory, like that vision of transfiguration;
Nor lastly, That Moses desired to see the humanity of christ in glory, like that vision of transfiguration;
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therefore I judge this most literall, that although it's said, ver. 11. that Moses spake with God face to face, which argueth familiarity,
Therefore I judge this most literal, that although it's said, ver. 11. that Moses spoke with God face to face, which argue familiarity,
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yet for all that, even then God was clothed as it were in a cloud, interposing it selfe.
yet for all that, even then God was clothed as it were in a cloud, interposing it self.
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Now Moses he desireth, that God would manifest himselfe in a more sensible, visible, and glorious way of an outward shape;
Now Moses he Desires, that God would manifest himself in a more sensible, visible, and glorious Way of an outward shape;
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even as before he would have knowne Gods Name.
even as before he would have known God's Name.
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Now God in part answereth him, and in part denieth him, shewing such a glorious object, that yet he was not able to see,
Now God in part Answers him, and in part Denieth him, showing such a glorious Object, that yet he was not able to see,
av np1 p-acp n1 vvz pno31, cc p-acp n1 vvz pno31, vvg d dt j n1, cst av pns31 vbds xx j pc-acp vvi,
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but where the light was lesse intense. 8. The reparation of the Tables againe. And here is some difference between the former and the later Tables:
but where the Light was less intense. 8. The reparation of the Tables again. And Here is Some difference between the former and the later Tables:
cc-acp c-crq dt n1 vbds av-dc zz. crd dt n1 pp-f dt n2 av. cc av vbz d n1 p-acp dt j cc dt jc n2:
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The former God provided both for the shape and the writing, as you heard;
The former God provided both for the shape and the writing, as you herd;
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but here the forming or polishing of the Table is Moses his work, and the writing is Gods. The first is said expresly, Exod. 34. 1. Go, hew thee two Tables of stone like the former,
but Here the forming or polishing of the Table is Moses his work, and the writing is God's The First is said expressly, Exod 34. 1. Go, hew thee two Tables of stone like the former,
cc-acp av dt n-vvg cc n-vvg pp-f dt n1 vbz np1 po31 n1, cc dt n1 vbz n2 dt ord vbz vvn av-j, np1 crd crd vvb, vvb pno21 crd n2 pp-f n1 av-j dt j,
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and I will write upon these Tables. Here is the second expresly.and I will write upon these Tables. Here is the second expressly.
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So Deut. 10. 1, 2, 3. so that the writing of the Law on the second Tables, was as immediately Gods work, as the former;
So Deuteronomy 10. 1, 2, 3. so that the writing of the Law on the second Tables, was as immediately God's work, as the former;
np1 np1 crd crd, crd, crd av cst dt n-vvg pp-f dt n1 p-acp dt ord n2, vbds c-acp av-j npg1 n1, c-acp dt j;
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but not the polishing or preparing of the Tables.
but not the polishing or preparing of the Tables.
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Onely there is one place of Scripture, which troubleth the Learned much, that seemeth to oppose this,
Only there is one place of Scripture, which Troubles the Learned much, that seems to oppose this,
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and to make the writing upon the second Table to be immediately the act of Moses, and mediately onely of God,
and to make the writing upon the second Table to be immediately the act of Moses, and mediately only of God,
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because he commanded and directed Moses to doe so.
Because he commanded and directed Moses to do so.
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The place that seemeth to oppose this, is Exod. 34. 27, 28. I confesse, if we look into the coherence of these Texts, we shall find some things difficult.
The place that seems to oppose this, is Exod 34. 27, 28. I confess, if we look into the coherence of these Texts, we shall find Some things difficult.
dt n1 cst vvz pc-acp vvi d, vbz np1 crd crd, crd pns11 vvb, cs pns12 vvb p-acp dt n1 pp-f d n2, pns12 vmb vvi d n2 j.
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But two things will help to cleare it:
But two things will help to clear it:
p-acp crd n2 vmb vvi pc-acp vvi pn31:
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first, that the things which Moses did write, were not the ten Commandements, but the severall precepts, that were by way of explication;
First, that the things which Moses did write, were not the ten commandments, but the several Precepts, that were by Way of explication;
ord, cst dt n2 r-crq np1 vdd vvi, vbdr xx dt crd n2, cc-acp dt j n2, cst vbdr p-acp n1 pp-f n1;
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and then the second thing is, that whereas the 28. verse seemeth to speak of the same subject, Moses; yet the two former predicates are to be attributed to him, viz. his staying with God forty dayes and nights,
and then the second thing is, that whereas the 28. verse seems to speak of the same Subject, Moses; yet the two former predicates Are to be attributed to him, viz. his staying with God forty days and nights,
cc av dt ord n1 vbz, cst cs dt crd n1 vvz pc-acp vvi pp-f dt d n-jn, np1; av dt crd j vvz vbr pc-acp vbi vvn p-acp pno31, n1 po31 n-vvg p-acp np1 crd n2 cc n2,
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and his neither eating nor drinking all that while:
and his neither eating nor drinking all that while:
cc po31 d vvg ccx vvg d cst n1:
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Then the third predicate is to be given to God, viz. writing upon the ten Commandements;
Then the third predicate is to be given to God, viz. writing upon the ten commandments;
av dt ord vvi vbz pc-acp vbi vvn p-acp np1, n1 vvg p-acp dt crd n2;
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for it's ordinary with the Hebrewes, to referre the relative to some remote subject, and not the neerest:
for it's ordinary with the Hebrews, to refer the relative to Some remote Subject, and not the nearest:
p-acp pn31|vbz j p-acp dt njpg2, p-acp vvi dt j p-acp d j n-jn, cc xx dt js:
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and this may untye that knot.
and this may untie that knot.
cc d vmb vvi d n1.
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There is this remarkable, that though the former Tables were broken, yet now God enters into a Covenant of grace with them,
There is this remarkable, that though the former Tables were broken, yet now God enters into a Covenant of grace with them,
pc-acp vbz d j, cst cs dt j n2 vbdr vvn, av av np1 vvz p-acp dt n1 pp-f n1 p-acp pno32,
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as appeareth by proclaiming himselfe long-suffering, and gracious;
as appears by proclaiming himself long-suffering, and gracious;
c-acp vvz p-acp vvg px31 j, cc j;
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but yet God causeth the ten Commandements to be written againe for them, implying, that these may very well stand with a Covenant of grace, which opposeth the Antinomian.
but yet God Causes the ten commandments to be written again for them, implying, that these may very well stand with a Covenant of grace, which Opposeth the Antinomian.
cc-acp av np1 vvz dt crd n2 pc-acp vbi vvn av p-acp pno32, vvg, cst d vmb av av vvb p-acp dt n1 pp-f n1, r-crq vvz dt jp.
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9. The extraordinary glory that was upon Moses. This is a considerable passage;
9. The extraordinary glory that was upon Moses. This is a considerable passage;
crd dt j n1 cst vbds p-acp np1. d vbz dt j n1;
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for the Apostle speaking of this 2 Cor. 3. doth acknowledge the ministration of the Law to have a great deale of glory;
for the Apostle speaking of this 2 Cor. 3. does acknowledge the ministration of the Law to have a great deal of glory;
p-acp dt n1 vvg pp-f d crd np1 crd vdz vvi dt n1 pp-f dt n1 pc-acp vhi dt j n1 pp-f n1;
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but yet such as was to vanish.
but yet such as was to vanish.
cc-acp av d c-acp vbds pc-acp vvi.
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Where, by the way, take notice against the Antinomian, that the Apostle doth not there speak of the Law absolutely in it selfe,
Where, by the Way, take notice against the Antinomian, that the Apostle does not there speak of the Law absolutely in it self,
q-crq, p-acp dt n1, vvb n1 p-acp dt jp, cst dt n1 vdz xx pc-acp vvi pp-f dt n1 av-j p-acp pn31 n1,
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as if that were to be done away;
as if that were to be done away;
c-acp cs d vbdr pc-acp vbi vdn av;
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but, the particular administration and dispensation of it, that was no more to continue, who all grant.
but, the particular administration and Dispensation of it, that was no more to continue, who all grant.
cc-acp, dt j n1 cc n1 pp-f pn31, cst vbds dx dc pc-acp vvi, r-crq d vvb.
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Now the Antinomian confounds the Law, with the administration of it.
Now the Antinomian confounds the Law, with the administration of it.
av dt jp vvz dt n1, p-acp dt n1 pp-f pn31.
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This glory and shining that was upon Moses, was (as it may seem probable) communicated unto him,
This glory and shining that was upon Moses, was (as it may seem probable) communicated unto him,
d n1 cc vvg cst vbds p-acp np1, vbds (c-acp pn31 vmb vvi j) vvn p-acp pno31,
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when he beheld the glory of God. How long it continued, is not certaine:
when he beheld the glory of God. How long it continued, is not certain:
c-crq pns31 vvd dt n1 pp-f np1. c-crq av-j pn31 vvd, vbz xx j:
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that hath no probability of the Rabbins, who hold, it did continue all his life time.
that hath no probability of the Rabbis, who hold, it did continue all his life time.
cst vhz dx n1 pp-f dt n2, r-crq vvb, pn31 vdd vvi d po31 n1 n1.
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The Vulgar Translation makes it horned, Cornuta; hence the Painters pictured Moses with hornes:
The vulgar translation makes it horned, cornuta; hence the Painters pictured Moses with horns:
dt j n1 vvz pn31 vvn, np1; av dt n2 vvn np1 p-acp n2:
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but the word that signifieth an horne, is also for to glitter, and shine: as also those rayes of light might be cast forth from Moses his face like hornes.
but the word that signifies an horn, is also for to glitter, and shine: as also those rays of Light might be cast forth from Moses his face like horns.
cc-acp dt n1 cst vvz dt n1, vbz av p-acp p-acp j, cc vvb: c-acp av d n2 pp-f n1 vmd vbi vvn av p-acp np1 po31 n1 av-j n2.
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This was so glorious, that he was forced to put a vaile upon his face, when he spake to the people.
This was so glorious, that he was forced to put a veil upon his face, when he spoke to the people.
d vbds av j, cst pns31 vbds vvn pc-acp vvi dt n1 p-acp po31 n1, c-crq pns31 vvd p-acp dt n1.
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Now the Text saith, Moses did not know his face shone. It's an excellent thing, when God puts a great deale of glory upon a man,
Now the Text Says, Moses did not know his face shone. It's an excellent thing, when God puts a great deal of glory upon a man,
av dt n1 vvz, np1 vdd xx vvi po31 n1 vvd. pn31|vbz dt j n1, c-crq np1 vvz dt j n1 pp-f n1 p-acp dt n1,
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and he doth not know it.
and he does not know it.
cc pns31 vdz xx vvi pn31.
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Gregory applyeth this of Moses to Ministers, that, as Moses, because the people could not endure the glorious light of his face, put a vaile upon it, that so the people might converse with him:Gregory Applieth this of Moses to Ministers, that, as Moses, Because the people could not endure the glorious Light of his face, put a veil upon it, that so the people might converse with him:
np1 vvz d pp-f np1 p-acp n2, cst, c-acp np1, p-acp dt n1 vmd xx vvi dt j n1 pp-f po31 n1, vvb dt n1 p-acp pn31, cst av dt n1 vmd vvi p-acp pno31:
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thus the Minister, whose parts and scholarship is far above the people, should put on a vaile, by condescending to the people.
thus the Minister, whose parts and scholarship is Far above the people, should put on a veil, by condescending to the people.
av dt n1, rg-crq n2 cc n1 vbz av-j p-acp dt n1, vmd vvi p-acp dt n1, p-acp vvg p-acp dt n1.
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But the Apostle maketh another mysticall meaning, wherein the hard things shall in time (God willing) be opened.
But the Apostle makes Another mystical meaning, wherein the hard things shall in time (God willing) be opened.
p-acp dt n1 vvz j-jn j n1, c-crq dt j n2 vmb p-acp n1 (np1 vvg) vbi vvn.
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10. The custody and preservation of the Law in the Ark. And this shall be the last Observation, that will tend to the excellency of the Law.
10. The custody and preservation of the Law in the Ark And this shall be the last Observation, that will tend to the excellency of the Law.
crd dt n1 cc n1 pp-f dt n1 p-acp dt np1 cc d vmb vbi dt ord n1, cst vmb vvi p-acp dt n1 pp-f dt n1.
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As this one was written by the immediate hand of God, so was it onely commanded to be preserved in the Ark. Now here is a great dispute in matter of history:
As this one was written by the immediate hand of God, so was it only commanded to be preserved in the Ark Now Here is a great dispute in matter of history:
p-acp d pi vbds vvn p-acp dt j n1 pp-f np1, av vbds pn31 av-j vvd pc-acp vbi vvn p-acp dt np1 av av vbz dt j n1 p-acp n1 pp-f n1:
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for, 1 Kin. 8. 9. it's expresly said, that in the Ark there was nothing save the tables of stone; but Hebr. 9. 4. there is joyned Aarons rod, and the pot of Manna.
for, 1 Kin. 8. 9. it's expressly said, that in the Ark there was nothing save the tables of stone; but Hebrew 9. 4. there is joined Aaron's rod, and the pot of Manna.
c-acp, crd n1. crd crd pn31|vbz av-j vvn, cst p-acp dt n1 a-acp vbds pix p-acp dt n2 pp-f n1; p-acp np1 crd crd a-acp vbz vvn npg1 n1, cc dt n1 pp-f n1.
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Those that for this respect would reject the Epistle to the Hebrewes, as of no authority, are too bold and insolent.
Those that for this respect would reject the Epistle to the Hebrews, as of no Authority, Are too bold and insolent.
d cst p-acp d n1 vmd vvi dt n1 p-acp dt njpg2, c-acp pp-f dx n1, vbr av j cc j.
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Some think we cannot reconcile them; yet the Scripture is true, onely our understandings are weak.
some think we cannot reconcile them; yet the Scripture is true, only our understandings Are weak.
d vvb pns12 vmbx vvi pno32; av dt n1 vbz j, av-j po12 n2 vbr j.
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Some think, that at first God commanded those two to be laid with the tables of the Covenant;
some think, that At First God commanded those two to be laid with the tables of the Covenant;
d vvb, cst p-acp ord np1 vvd d crd pc-acp vbi vvn p-acp dt n2 pp-f dt n1;
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but when the Temple was built by Solomon, then all were laid aside by themselves:
but when the Temple was built by Solomon, then all were laid aside by themselves:
cc-acp c-crq dt n1 vbds vvn p-acp np1, av d vbdr vvn av p-acp px32:
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and therefore, say they, that the history of the Kings speaketh of it as a new thing.
and Therefore, say they, that the history of the Kings speaks of it as a new thing.
cc av, vvb pns32, cst dt n1 pp-f dt n2 vvz pp-f pn31 p-acp dt j n1.
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Some, as Piscator, make in to be as much as coram, before, or hard by: and so they say, the pot and rod were by the Ark. But I shall close with that of Junius, who observes, that the relative is in the feminine, NONLATINALPHABET,
some, as Piscator, make in to be as much as coram, before, or hard by: and so they say, the pot and rod were by the Ark But I shall close with that of Junius, who observes, that the relative is in the Faemin,,
d, c-acp n1, vvb p-acp pc-acp vbi c-acp av-d c-acp fw-la, a-acp, cc av-j p-acp: cc av pns32 vvb, dt n1 cc n1 vbdr p-acp dt np1 p-acp pns11 vmb vvi p-acp d pp-f np1, r-crq vvz, cst dt j vbz p-acp dt j,,
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and so doth not relate to NONLATINALPHABET, Arke, the word immediately going before; but NONLATINALPHABET, Tabernacle, In which Tabernacle.
and so does not relate to, Ark, the word immediately going before; but, Tabernacle, In which Tabernacle.
cc av vdz xx vvi p-acp, n1, dt n1 av-j vvg a-acp; cc-acp, n1, p-acp r-crq n1.
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And this is frequent in the Scripture to doe so.
And this is frequent in the Scripture to do so.
cc d vbz j p-acp dt n1 pc-acp vdi av.
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And this, though it may be capable of some objection, yet doth excellently reconcile the truth of the history with Paul. Now how long these Tables of stone were kept,
And this, though it may be capable of Some objection, yet does excellently reconcile the truth of the history with Paul. Now how long these Tables of stone were kept,
cc d, cs pn31 vmb vbi j pp-f d n1, av vdz av-j vvi dt n1 pp-f dt n1 p-acp np1. av c-crq av-j d n2 pp-f n1 vbdr vvn,
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and what became of them at last, we have no certainty.
and what became of them At last, we have no certainty.
cc q-crq vvd pp-f pno32 p-acp ord, pns12 vhb dx n1.
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This proveth the great glory God did put upon the Law above any thing else, which I intended in all these historicall observations. Ʋse 1. Of Instruction.
This Proves the great glory God did put upon the Law above any thing Else, which I intended in all these historical observations. Ʋse 1. Of Instruction.
np1 vvz dt j n1 np1 vdd vvi p-acp dt n1 p-acp d n1 av, r-crq pns11 vvd p-acp d d j n2. j crd pp-f n1.
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How willing God was to put markes of glory and perpetuity upon the Law; and therefore we are to take heed of disparaging it.
How willing God was to put marks of glory and perpetuity upon the Law; and Therefore we Are to take heed of disparaging it.
q-crq j np1 vbds pc-acp vvi n2 pp-f n1 cc n1 p-acp dt n1; cc av pns12 vbr pc-acp vvi n1 pp-f vvg pn31.
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For, how necessary is it to have this Law promulged, if it were possible, as terribly in our congregations,
For, how necessary is it to have this Law promulged, if it were possible, as terribly in our congregations,
p-acp, c-crq j vbz pn31 pc-acp vhi d n1 vvn, cs pn31 vbdr j, c-acp av-j p-acp po12 n2,
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as it was on Mount Sinai? This would make the very Antinomians find the power of the Law,
as it was on Mount Sinai? This would make the very Antinomians find the power of the Law,
c-acp pn31 vbds p-acp n1 np1? d vmd vvi dt j njp2 vvb dt n1 pp-f dt n1,
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and be afraid to reject it. Certainly, as the Physician doth not purge the bodies, till he hath made them fluid, and prepared;
and be afraid to reject it. Certainly, as the physician does not purge the bodies, till he hath made them fluid, and prepared;
cc vbi j pc-acp vvi pn31. av-j, c-acp dt n1 vdz xx vvi dt n2, c-acp pns31 vhz vvn pno32 vvi, cc vvn;
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so may not the Ministers of Christ apply grace, and the promises thereof, to men of Epicurean or Pharisaicall spirits, till they be humbled by the discovery of sin, which is made by the Law.
so may not the Ministers of christ apply grace, and the promises thereof, to men of Epicurean or Pharisaical spirits, till they be humbled by the discovery of since, which is made by the Law.
av vmb xx dt n2 pp-f np1 vvi n1, cc dt n2 av, p-acp n2 pp-f jp cc j n2, c-acp pns32 vbb vvn p-acp dt n1 pp-f n1, r-crq vbz vvn p-acp dt n1.
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And I doubt it may fall out with an Antinomian, who accounts sin nothing in the beleever,
And I doubt it may fallen out with an Antinomian, who accounts since nothing in the believer,
cc pns11 vvb pn31 vmb vvi av p-acp dt njp, r-crq vvz n1 pix p-acp dt n1,
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because of justification, as with one Dionysius a Stoick (as I take it) who held, that paine was nothing;
Because of justification, as with one Dionysius a Stoic (as I take it) who held, that pain was nothing;
c-acp pp-f n1, c-acp p-acp crd np1 dt jp (c-acp pns11 vvb pn31) r-crq vvd, cst n1 vbds pix;
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but, being once sick, and tortured with the stone in the kidnies, cried out, that all which he had writ about Paine was false;
but, being once sick, and tortured with the stone in the kidneys, cried out, that all which he had writ about Pain was false;
cc-acp, vbg a-acp j, cc vvn p-acp dt n1 p-acp dt n2, vvd av, cst d r-crq pns31 vhd vvn p-acp n1 vbds j;
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for now he found it was something:
for now he found it was something:
c-acp av pns31 vvd pn31 vbds pi:
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So it may fall out that a man, who hath writ and preached, that God seeth no sinne in a beleever, may sometime or other be so awed and troubled by God, that he shall cry out, All that he preached about this, he now findes to be false.
So it may fallen out that a man, who hath writ and preached, that God sees no sin in a believer, may sometime or other be so awed and troubled by God, that he shall cry out, All that he preached about this, he now finds to be false.
av pn31 vmb vvi av cst dt n1, r-crq vhz vvn cc vvn, cst np1 vvz dx n1 p-acp dt n1, vmb av cc n-jn vbi av vvn cc vvn p-acp np1, cst pns31 vmb vvi av, d cst pns31 vvd p-acp d, pns31 av vvz pc-acp vbi j.
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Therefore let those that have disparaged, or despised it, see their sinne, and give it its due dignity.
Therefore let those that have disparaged, or despised it, see their sin, and give it its due dignity.
av vvb d cst vhb vvn, cc vvd pn31, vvb po32 n1, cc vvb pn31 po31 j-jn n1.
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They report of Stesichorus, that when in some words he had disparaged Helena's beauty, he was struck blind;
They report of Stesichorus, that when in Some words he had disparaged Helena's beauty, he was struck blind;
pns32 vvb pp-f np1, cst c-crq p-acp d n2 pns31 vhd vvn npg1 n1, pns31 vbds vvn j;
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but afterwards when he praised her again, he obtain'd the use of seeing.
but afterwards when he praised her again, he obtained the use of seeing.
cc-acp av c-crq pns31 vvd pno31 av, pns31 vvd dt n1 pp-f vvg.
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It may be, because thou hast not set forth the due excellency of the Law, God hath taken away thy eye-sight, not to see the beauty of it;
It may be, Because thou hast not Set forth the due excellency of the Law, God hath taken away thy eyesight, not to see the beauty of it;
pn31 vmb vbi, c-acp pns21 vh2 xx vvn av dt j-jn n1 pp-f dt n1, np1 vhz vvn av po21 n1, xx pc-acp vvi dt n1 pp-f pn31;
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but begin with David to set forth the excellent benefits of it, and then thou mayest see more glory in it then ever.
but begin with David to Set forth the excellent benefits of it, and then thou Mayest see more glory in it then ever.
cc-acp vvb p-acp np1 pc-acp vvi av dt j n2 pp-f pn31, cc cs pns21 vm2 vvi av-dc n1 p-acp pn31 av av.
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LECTURE XVII. EXOD. 20. 1. And God spake all these words, saying, &c. WE have already considered those historicall Observations, which are in the delivery of the Law,
LECTURE XVII. EXOD. 20. 1. And God spoke all these words, saying, etc. WE have already considered those historical Observations, which Are in the delivery of the Law,
n1 np1. np1. crd crd cc np1 vvd d d n2, vvg, av pns12 vhb av vvn d j n2, r-crq vbr p-acp dt n1 pp-f dt n1,
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and improved them to the dignity and excellency thereof.
and improved them to the dignity and excellency thereof.
cc vvn pno32 p-acp dt n1 cc n1 av.
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I now come to the handling of those Questions which make much to the clearing of the truths about it, that are now doubted of:
I now come to the handling of those Questions which make much to the clearing of the truths about it, that Are now doubted of:
pns11 av vvb p-acp dt n-vvg pp-f d n2 r-crq vvb av-d p-acp dt n-vvg pp-f dt n2 p-acp pn31, cst vbr av vvn pp-f:
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And, first of all, it may be demanded, To what purpose is this discourse about the Law given by Moses? Are we Jewes? Doth that belong to us? Hath not Christ abolished the Law? Is not Moses, with his Ministery,
And, First of all, it may be demanded, To what purpose is this discourse about the Law given by Moses? are we Jews? Does that belong to us? Hath not christ abolished the Law? Is not Moses, with his Ministry,
cc, ord pp-f d, pn31 vmb vbi vvn, p-acp r-crq n1 vbz d n1 p-acp dt n1 vvn p-acp np1? vbr pns12 np2? vdz d vvi p-acp pno12? vhz xx np1 vvn dt n1? vbz xx np1, p-acp po31 n1,
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now at an end? It is therefore worth the inquiry, Whether the ten Commandements, as given by Moses, doe belong to us Christians, or no?
now At an end? It is Therefore worth the inquiry, Whither the ten commandments, as given by Moses, do belong to us Christians, or no?
av p-acp dt n1? pn31 vbz av j dt n1, cs dt crd n2, c-acp vvn p-acp np1, vdb vvi p-acp pno12 np1, cc dx?
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And in the answering of this Question, I will lay down some Propositions by way of Preface,
And in the answering of this Question, I will lay down Some Propositions by Way of Preface,
cc p-acp dt vvg pp-f d n1, pns11 vmb vvi a-acp d n2 p-acp n1 pp-f n1,
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and then bring arguments for the affirmative.
and then bring Arguments for the affirmative.
cc av vvb n2 p-acp dt j.
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First therefore, Though it should be granted, that the Morall Law, as given by Moses, doth not belong to us Christians; First Therefore, Though it should be granted, that the Moral Law, as given by Moses, does not belong to us Christians;
ord av, cs pn31 vmd vbi vvn, cst dt j n1, c-acp vvn p-acp np1, vdz xx vvi p-acp pno12 njpg2;
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yet the doctrine of the Antinomians would not hold: for there are some learned and solid Divines, as Zanchy and Rivet; and many Papists,yet the Doctrine of the Antinomians would not hold: for there Are Some learned and solid Divines, as Zanchy and Rivet; and many Papists,
av dt n1 pp-f dt njp2 vmd xx vvi: p-acp a-acp vbr d j cc j n2-jn, c-acp j cc vvi; cc d njp2,
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as Suarez and Medina, which hold the Law, as delivered by Moses, not to belong to us,
as Suarez and Medina, which hold the Law, as Delivered by Moses, not to belong to us,
c-acp np1 cc np1, r-crq vvb dt n1, c-acp vvn p-acp np1, xx pc-acp vvi p-acp pno12,
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and yet are expresly against Antinomists: for they say, that howsoever the Law doth not binde under that notion, as Mosaicall;
and yet Are expressly against Antinomists: for they say, that howsoever the Law does not bind under that notion, as Mosaical;
cc av vbr av-j p-acp n2: c-acp pns32 vvb, cst c-acp dt n1 vdz xx vvi p-acp d n1, c-acp j;
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yet it binds, because it is confirmed by Christ:
yet it binds, Because it is confirmed by christ:
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so that although the first obligation ceaseth, and we have nothing to doe with Moses now;
so that although the First obligation ceases, and we have nothing to do with Moses now;
av cst cs dt ord n1 vvz, cc pns12 vhb pix pc-acp vdi p-acp np1 av;
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yet the second obligation, which cometh by Christ, is still upon us.
yet the second obligation, which comes by christ, is still upon us.
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And this is enough to overthrow the Antinomian, who pleadeth for the totall abrogation of the Law.
And this is enough to overthrow the Antinomian, who pleads for the total abrogation of the Law.
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Thus, you see, that if this should be granted, yet the Law should be kept up in its full vigour and force as much as if it were continued by Moses. But I conceive that this position goeth upon a false ground,
Thus, you see, that if this should be granted, yet the Law should be kept up in its full vigour and force as much as if it were continued by Moses. But I conceive that this position Goes upon a false ground,
av, pn22 vvb, cst cs d vmd vbi vvn, av dt n1 vmd vbi vvn a-acp p-acp po31 j n1 cc n1 p-acp d c-acp cs pn31 vbdr vvn p-acp np1. cc-acp pns11 vvb cst d n1 vvz p-acp dt j n1,
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as if our Saviour, Matth. 5. did there take away the obligation by Moses, and put a new sanction upon it, by his own authority;
as if our Saviour, Matthew 5. did there take away the obligation by Moses, and put a new sanction upon it, by his own Authority;
c-acp cs po12 n1, np1 crd vdd a-acp vvi av dt n1 p-acp np1, cc vvi dt j n1 p-acp pn31, p-acp po31 d n1;
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as if he should have said, The Law shall no longer binde you as it is Moses his Law, but as it is mine.
as if he should have said, The Law shall no longer bind you as it is Moses his Law, but as it is mine.
c-acp cs pns31 vmd vhi vvn, dt n1 vmb av-dx av-jc vvi pn22 p-acp pn31 vbz np1 po31 n1, cc-acp c-acp pn31 vbz png11.
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Now this seemeth to overthrow the whole scope of our Saviour, which is to shew, that he did not come to destroy the Law:
Now this seems to overthrow the Whole scope of our Saviour, which is to show, that he did not come to destroy the Law:
av d vvz pc-acp vvi dt j-jn n1 pp-f po12 n1, r-crq vbz pc-acp vvi, cst pns31 vdd xx vvi pc-acp vvi dt n1:
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And therefore he doth not take upon him to be a new Law-giver, but an Interpreter of the old Law by Moses. This I intend to handle, God willing, in that Question, Whether Christ hath appointed any new duties, that were not in the Law before.
And Therefore he does not take upon him to be a new Lawgiver, but an Interpreter of the old Law by Moses. This I intend to handle, God willing, in that Question, Whither christ hath appointed any new duties, that were not in the Law before.
cc av pns31 vdz xx vvi p-acp pno31 pc-acp vbi dt j n1, cc-acp dt n1 pp-f dt j n1 p-acp np1. d pns11 vvb pc-acp vvi, np1 vvg, p-acp d n1, cs np1 vhz vvn d j n2, cst vbdr xx p-acp dt n1 a-acp.
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Only this seemeth to be very cleare, that our Saviour there doth but interpret the old Law,
Only this seems to be very clear, that our Saviour there does but interpret the old Law,
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and vindicate it from corrupt glosses, and not either make a new Law, or intend a new confirmation of the old Law.
and vindicate it from corrupt Glosses, and not either make a new Law, or intend a new confirmation of the old Law.
cc vvi pn31 p-acp j n2, cc xx d vvi dt j n1, cc vvb dt j n1 pp-f dt j n1.
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Secondly, Consider in what sense we say, that the Law doth binde us in regard of Moses; And,
Secondly, Consider in what sense we say, that the Law does bind us in regard of Moses; And,
ord, vvb p-acp r-crq n1 pns12 vvb, cst dt n1 vdz vvi pno12 p-acp n1 pp-f np1; cc,
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First, this may be understood reduplicatively, as if it did bind because of Moses; so that whatsoever is of Moses his ministery doth belong to us:
First, this may be understood reduplicatively, as if it did bind Because of Moses; so that whatsoever is of Moses his Ministry does belong to us:
ord, d vmb vbi vvn av-j, c-acp cs pn31 vdd vvi c-acp pp-f np1; av cst r-crq vbz pp-f np1 po31 n1 vdz vvi p-acp pno12:
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and this is very false, and contrary to the whole current of Scripture;
and this is very false, and contrary to the Whole current of Scripture;
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for then the Ceremoniall Law would also binde us, because, à quatenus ad omne valet consequentia;
for then the Ceremonial Law would also bind us, Because, à quatenus ad omne valet consequentia;
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so that you must not understand it in this sense. so that you must not understand it in this sense.
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Secondly, you may understand it thus, that Moses as a Penman of the Scripture, writing this down for the Church of God, did by this intend good to Christians in the New Testament:
Secondly, you may understand it thus, that Moses as a Penman of the Scripture, writing this down for the Church of God, did by this intend good to Christians in the New Testament:
ord, pn22 vmb vvi pn31 av, cst np1 p-acp dt n1 pp-f dt n1, vvg d a-acp p-acp dt n1 pp-f np1, vdd p-acp d vvb j p-acp np1 p-acp dt j n1:
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and this cannot be well denyed by any, that do hold the Old Testament doth belong to Christians;
and this cannot be well denied by any, that do hold the Old Testament does belong to Christians;
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for why should not the books of Moses belong to us, as well as the books of the Prophets.
for why should not the books of Moses belong to us, as well as the books of the prophets.
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Though indeed this be denyed by all those that are for the negative.
Though indeed this be denied by all those that Are for the negative.
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Thirdly, therefore we may understand it thus, that God, when he gave the ten Commandements by Moses to the people of Israel,
Thirdly, Therefore we may understand it thus, that God, when he gave the ten commandments by Moses to the people of Israel,
ord, av pns12 vmb vvi pn31 av, cst np1, c-crq pns31 vvd dt crd n2 p-acp np1 p-acp dt n1 pp-f np1,
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though they were the present subject to whom he spake;
though they were the present Subject to whom he spoke;
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yet he did intend an obligation by these Lawes, not only upon the Jewes, but also all other Nations that should be converted,
yet he did intend an obligation by these Laws, not only upon the Jews, but also all other nations that should be converted,
av pns31 vdd vvi dt n1 p-acp d n2, xx av-j p-acp dt np2, cc-acp av d j-jn n2 cst vmd vbi vvn,
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and come to imbrace their Religion:
and come to embrace their Religion:
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And this is indeed the very proper state of the Question, not, Whether Moses was a Minister, or a Mediator to the Christians as well as the Jewes? (for that is clearly false) but, Whether, when he delivered the ten Commandements, he intended only the Jewes,
And this is indeed the very proper state of the Question, not, Whither Moses was a Minister, or a Mediator to the Christians as well as the Jews? (for that is clearly false) but, Whither, when he Delivered the ten commandments, he intended only the Jews,
cc d vbz av dt j j n1 pp-f dt n1, xx, cs np1 vbds dt n1, cc dt n1 p-acp dt njpg2 p-acp av c-acp dt np2? (c-acp d vbz av-j j) cc-acp, cs, c-crq pns31 vvd dt crd n2, pns31 vvd av-j dt np2,
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and not all that should be converted hereafter? It is true, the people of Israel were the people to whom this Law was immediately promulged;and not all that should be converted hereafter? It is true, the people of Israel were the people to whom this Law was immediately promulged;
cc xx d cst vmd vbi vvn av? pn31 vbz j, dt n1 pp-f np1 vbdr dt n1 p-acp ro-crq d n1 vbds av-j vvn;
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but yet the Question is, Whether others, as they came under the promulgation of it, were not bound to receive it as well as Jewes? So that we must conceive of Moses as receiving the Morall Law for the Church of God perpetually;
but yet the Question is, Whither Others, as they Come under the Promulgation of it, were not bound to receive it as well as Jews? So that we must conceive of Moses as receiving the Moral Law for the Church of God perpetually;
cc-acp av dt n1 vbz, cs n2-jn, c-acp pns32 vvd p-acp dt n1 pp-f pn31, vbdr xx vvn pc-acp vvi pn31 a-acp av c-acp np2? av cst pns12 vmb vvi pp-f np1 p-acp vvg dt j n1 p-acp dt n1 pp-f np1 av-j;
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but the other Lawes in a peculiar and more appropriated way to the Jewes:
but the other Laws in a peculiar and more appropriated Way to the Jews:
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For the Church of the Jewes may be considered in their proper peculiar way, as wherein most of their ordinances were typicall,
For the Church of the Jews may be considered in their proper peculiar Way, as wherein most of their ordinances were typical,
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and so Moses, a typicall Mediator:
and so Moses, a typical Mediator:
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or, Secondly, as an Academy, or Schoole, or Library, wherein the true doctrine about God and his will was preserved,
or, Secondly, as an Academy, or School, or Library, wherein the true Doctrine about God and his will was preserved,
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as also the interpretations of this given by the Prophets then living;
as also the interpretations of this given by the prophets then living;
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and in this latter sense, what they did, they did for us, as well as for the Jewes.
and in this latter sense, what they did, they did for us, as well as for the Jews.
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And, that this may be the more cleared to you, you may consider the Morall Law to binde two wayes:
And, that this may be the more cleared to you, you may Consider the Moral Law to bind two ways:
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1. In regard of the matter, and so whatsoever in it is the Law of Nature, doth oblige all: 1. In regard of the matter, and so whatsoever in it is the Law of Nature, does oblige all:
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and thus, as the Law of Nature, it did binde the Jewes before the promulgation of it upon Mount Sinai.
and thus, as the Law of Nature, it did bind the Jews before the Promulgation of it upon Mount Sinai.
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2. Or you may consider it secondly, to binde in regard of the preceptive authority, and command, which is put upon it;
2. Or you may Consider it secondly, to bind in regard of the preceptive Authority, and command, which is put upon it;
crd cc pn22 vmb vvi pn31 ord, pc-acp vvi p-acp n1 pp-f dt j n1, cc vvi, r-crq vbz vvn p-acp pn31;
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for when a Law is promulged by a Messenger, then there cometh a new obligation upon it:
for when a Law is promulged by a Messenger, then there comes a new obligation upon it:
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and therefore Moses, a Minister, and Servant of God delivering this Law to them, did bring an obligation upon the people.
and Therefore Moses, a Minister, and Servant of God delivering this Law to them, did bring an obligation upon the people.
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Now the Question is, Whether this obligation was temporary or perpetuall? I incline to that opinion, which Pareus also doth, that it is perpetuall,
Now the Question is, Whither this obligation was temporary or perpetual? I incline to that opinion, which Pareus also does, that it is perpetual,
av dt n1 vbz, cs d n1 vbds j cc j? pns11 vvb p-acp d n1, r-crq np1 av vdz, cst pn31 vbz j,
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and so doth Bellarmine and Vasquez.
and so does Bellarmine and Vasquez.
cc av vdz np1 cc np1.
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3. Howsoever Rivet seemeth to make no great matter in this Question, if so be that we hold the Law obligeth in regard of the matter, though we deny it binding in regard of the promulgation of it by Moses:
3. Howsoever Rivet seems to make no great matter in this Question, if so be that we hold the Law obliges in regard of the matter, though we deny it binding in regard of the Promulgation of it by Moses:
crd c-acp np1 vvz pc-acp vvi dx j n1 p-acp d n1, cs av vbi cst pns12 vvb dt n1 vvz p-acp n1 pp-f dt n1, c-acp pns12 vvb pn31 vvg p-acp n1 pp-f dt n1 pp-f pn31 p-acp np1:
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howsoever (I say) he thinkes it a Logomachy, and of no great consequence; yet certainly it is:
howsoever (I say) he thinks it a Logomachy, and of no great consequence; yet Certainly it is:
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For, although they professe themselves against the Antinomists, and doe say, The Law still obligeth, because of Christs confirmation of it;
For, although they profess themselves against the Antinomists, and do say, The Law still obliges, Because of Christ confirmation of it;
c-acp, cs pns32 vvb px32 p-acp dt n2, cc vdb vvi, dt n1 av vvz, c-acp pp-f npg1 n1 pp-f pn31;
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yet the Antinomians doe professe they doe not differ here from them, but they say, the Law bindeth in regard of the matter,
yet the Antinomians do profess they do not differ Here from them, but they say, the Law binds in regard of the matter,
av dt njp2 vdb vvi pns32 vdb xx vvi av p-acp pno32, cc-acp pns32 vvb, dt n1 vvz p-acp n1 pp-f dt n1,
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and as it is in the hand of Jesus Christ.
and as it is in the hand of jesus christ.
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It is true, this expression of theirs is contradicted by them, and necessarily it must be so:
It is true, this expression of theirs is contradicted by them, and necessarily it must be so:
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for Islebius, and the old Antinomians, with the latter also, doe not only speake against the Law as binding by Moses; but the bona opera, the good works, which are the matter of the Law,
for Islebius, and the old Antinomians, with the latter also, do not only speak against the Law as binding by Moses; but the Bona opera, the good works, which Are the matter of the Law,
c-acp np1, cc dt j njp2, p-acp dt d av, vdb xx av-j vvi p-acp dt n1 c-acp vvg p-acp np1; p-acp dt fw-la fw-la, dt j n2, r-crq vbr dt n1 pp-f dt n1,
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as appeareth in their dangerous positions about good works, which heretofore I have examined:
as appears in their dangerous positions about good works, which heretofore I have examined:
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but, truly, take the Antinomian in their former expressions, and I do not yet understand how those Orthodox Divines differ from them.
but, truly, take the Antinomian in their former expressions, and I do not yet understand how those Orthodox Divines differ from them.
cc-acp, av-j, vvb dt jp p-acp po32 j n2, cc pns11 vdb xx av vvi c-crq d n1 vvz vvb p-acp pno32.
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And therefore if it can be made good, without any forcing or constraining the Scripture, that God,
And Therefore if it can be made good, without any forcing or constraining the Scripture, that God,
cc av cs pn31 vmb vbi vvn j, p-acp d n-vvg cc vvg dt n1, cst np1,
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when he gave the ten Commandements (for I speak of the Morall Law only) by Moses, did intend an obligation perpetuall of the Jewes,
when he gave the ten commandments (for I speak of the Moral Law only) by Moses, did intend an obligation perpetual of the Jews,
c-crq pns31 vvd dt crd n2 (c-acp pns11 vvb pp-f dt j n1 av-j) p-acp np1, vdd vvi dt n1 j pp-f dt np2,
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and all others converted to him, then will the Antinomian errour fall more clearly to the ground;
and all Others converted to him, then will the Antinomian error fallen more clearly to the ground;
cc d n2-jn vvn p-acp pno31, av vmb dt jp n1 vvi av-dc av-j p-acp dt n1;
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only when I bring my Arguments for the affirmative, you must still remember in what sense the Question is stated,
only when I bring my Arguments for the affirmative, you must still Remember in what sense the Question is stated,
av-j c-crq pns11 vvb po11 n2 p-acp dt j, pn22 vmb av vvi p-acp r-crq n1 dt n1 vbz vvn,
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and that I speake not of the whole latitude of the Ministry of Moses.
and that I speak not of the Whole latitude of the Ministry of Moses.
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And, in the first place, I bring this Argument, (which much prevaileth with me:) If so be the Ceremoniall Law,
And, in the First place, I bring this Argument, (which much prevails with me:) If so be the Ceremonial Law,
cc, p-acp dt ord n1, pns11 vvb d n1, (r-crq d vvz p-acp pno11:) cs av vbi dt j n1,
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as given by Moses, had still obliged Christians, though there could be no obligation from the matter, had it not been revoked and abolished;
as given by Moses, had still obliged Christians, though there could be no obligation from the matter, had it not been revoked and abolished;
c-acp vvn p-acp np1, vhd av vvn np1, cs pc-acp vmd vbi dx n1 p-acp dt n1, vhd pn31 xx vbn vvn cc vvn;
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then the Morall Law given by Moses must still oblige, though it did not binde in respect of the matter,
then the Moral Law given by Moses must still oblige, though it did not bind in respect of the matter,
av dt j n1 vvn p-acp np1 vmb av vvi, cs pn31 vdd xx vvi p-acp n1 pp-f dt n1,
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unlesse we can shew where it is repealed. unless we can show where it is repealed.
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For the further clearing of this, you may consider, that this was the great Question, which did so much trouble the Church in her infancy, Whether Gentiles converted were bound to keep up the Ceremoniall Law? Whether they were bound to circumcise,
For the further clearing of this, you may Consider, that this was the great Question, which did so much trouble the Church in her infancy, Whither Gentiles converted were bound to keep up the Ceremonial Law? Whither they were bound to circumcise,
p-acp dt jc n-vvg pp-f d, pn22 vmb vvi, cst d vbds dt j n1, r-crq vdd av av-d vvi dt n1 p-acp po31 n1, cs np1 vvn vbdr vvn pc-acp vvi a-acp dt j n1? cs pns32 vbdr vvn pc-acp vvi,
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and to use all those legall purifications? Now how are these Questions decided, but thus? That they were but the shadowes,and to use all those Legal purifications? Now how Are these Questions decided, but thus? That they were but the shadows,
cc pc-acp vvi d d j n2? av q-crq vbr d n2 vvn, cc-acp av? cst pns32 vbdr p-acp dt n2,
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and Christ the fulnesse was come, and therefore they were to cease.
and christ the fullness was come, and Therefore they were to cease.
cc np1 dt n1 vbds vvn, cc av pns32 vbdr pc-acp vvi.
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And thus for the Judiciall Lawes, because they were given to them as a politick bodie, that polity ceasing, which was the principall, the accessory falls with it;
And thus for the Judicial Laws, Because they were given to them as a politic body, that polity ceasing, which was the principal, the accessory falls with it;
cc av p-acp dt j n2, c-acp pns32 vbdr vvn p-acp pno32 p-acp dt j n1, cst n1 vvg, r-crq vbds dt j-jn, dt n-jn vvz p-acp pn31;
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so that the Ceremoniall Law, in the judgement of all, had still bound Christians, were there not speciall revocations of these commands,
so that the Ceremonial Law, in the judgement of all, had still bound Christians, were there not special revocations of these commands,
av cst dt j n1, p-acp dt n1 pp-f d, vhd av vvn np1, vbdr pc-acp xx j n2 pp-f d n2,
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and were there not reasons for their expiration from the very nature of them. Now no such thing can be affirmed by the Morall Law;
and were there not Reasons for their expiration from the very nature of them. Now no such thing can be affirmed by the Moral Law;
cc vbdr pc-acp xx n2 p-acp po32 n1 p-acp dt j n1 pp-f pno32. av dx d n1 vmb vbi vvn p-acp dt j n1;
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for the matter of that is perpetuall, and there are no places of Scripture that doe abrogate it.
for the matter of that is perpetual, and there Are no places of Scripture that do abrogate it.
p-acp dt n1 pp-f d vbz j, cc pc-acp vbr dx n2 pp-f n1 cst vdb vvi pn31.
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And, if you say, that the Apostle in some places, speaking of the Law, seemeth to take in Morall,
And, if you say, that the Apostle in Some places, speaking of the Law, seems to take in Moral,
np1, cs pn22 vvb, cst dt n1 p-acp d n2, vvg pp-f dt n1, vvz pc-acp vvi p-acp j,
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as well as Ceremoniall, I answer it thus: The question which was first started up, and troubled the Church, was meerly about Ceremonies,
as well as Ceremonial, I answer it thus: The question which was First started up, and troubled the Church, was merely about Ceremonies,
c-acp av c-acp j, pns11 vvb pn31 av: dt n1 r-crq vbds ord vvn a-acp, cc vvd dt n1, vbds av-j p-acp n2,
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as appeareth Act. 15. and their opinion was, that by the usage of this Ceremoniall worship they were justified;
as appears Act. 15. and their opinion was, that by the usage of this Ceremonial worship they were justified;
c-acp vvz n1 crd cc po32 n1 vbds, cst p-acp dt n1 pp-f d j n1 pns32 vbdr vvn;
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either wholly excluding Christ, or joyning him together with the Ceremoniall Law.
either wholly excluding christ, or joining him together with the Ceremonial Law.
d av-jn vvg np1, cc vvg pno31 av p-acp dt j n1.
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Now it's true, the Apostles, in demolishing this errour, doe ex abundanti shew, that not onely the works of the Ceremoniall Law,
Now it's true, the Apostles, in demolishing this error, do ex abundanti show, that not only the works of the Ceremonial Law,
av pn31|vbz j, dt n2, p-acp n-vvg d n1, vdb fw-la fw-la vvi, cst xx av-j dt n2 pp-f dt j n1,
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but neither of the Morall Law doe justifie; but that benefit we have by Christ onely:
but neither of the Moral Law do justify; but that benefit we have by christ only:
cc-acp dx pp-f dt j n1 vdb vvi; cc-acp cst n1 pns12 vhb p-acp np1 av-j:
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Therefore the Apostles, when they bring in the Morall Law in the dispute, they doe it in respect of justification, not obligation;
Therefore the Apostles, when they bring in the Moral Law in the dispute, they do it in respect of justification, not obligation;
av dt n2, c-crq pns32 vvb p-acp dt j n1 p-acp dt n1, pns32 vdb pn31 p-acp n1 pp-f n1, xx n1;
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for the maine Question was, Whether the Ceremoniall Law did still oblige:
for the main Question was, Whither the Ceremonial Law did still oblige:
p-acp dt j n1 vbds, cs dt j n1 vdd av vvi:
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and their additionall errour was, that if it did oblige, we should still be justified by the performance of those acts;
and their additional error was, that if it did oblige, we should still be justified by the performance of those acts;
cc po32 j n1 vbds, cst cs pn31 vdd vvi, pns12 vmd av vbi vvn p-acp dt n1 pp-f d n2;
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so that the Apostles doe not joyne the Morall and Ceremoniall Law in the issue of obligation (for,
so that the Apostles do not join the Moral and Ceremonial Law in the issue of obligation (for,
av cst dt n2 vdb xx vvi dt j cc j n1 p-acp dt n1 pp-f n1 (c-acp,
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though the Jewes would have held, they were not justified by them, yet they might not have practised them) but in regard of justification:
though the Jews would have held, they were not justified by them, yet they might not have practised them) but in regard of justification:
cs dt np2 vmd vhi vvn, pns32 vbdr xx vvn p-acp pno32, av pns32 vmd xx vhi vvn pno32) p-acp p-acp n1 pp-f n1:
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and this is the first Argument.
and this is the First Argument.
cc d vbz dt ord n1.
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The second Argument is from the Scripture, urging the Morall Law upon Gentiles converted, as obliging of them, with the ground and reason of it;
The second Argument is from the Scripture, urging the Moral Law upon Gentiles converted, as obliging of them, with the ground and reason of it;
dt ord n1 vbz p-acp dt n1, vvg dt j n1 p-acp np1 vvn, c-acp vvg pp-f pno32, p-acp dt n1 cc n1 pp-f pn31;
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which is, that they were our fathers: so that the Jewes and Christians beleeving are looked upon as one people.
which is, that they were our Father's: so that the Jews and Christians believing Are looked upon as one people.
r-crq vbz, cst pns32 vbdr po12 n2: av cst dt np2 cc np1 vvg vbr vvn p-acp p-acp crd n1.
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Now, that the Scripture urgeth the Morall Law upon Heathens converted, as a commandement heretofore delivered, is plaine.
Now, that the Scripture urges the Moral Law upon heathens converted, as a Commandment heretofore Delivered, is plain.
av, cst dt n1 vvz dt j n1 p-acp n2-jn vvn, c-acp dt n1 av vvn, vbz j.
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When Paul writeth to the Romans, chap. 13. 8, 9. he telleth them, Love is the fulfilling of the Law;
When Paul Writeth to the Roman, chap. 13. 8, 9. he Telleth them, Love is the fulfilling of the Law;
c-crq np1 vvz p-acp dt njp2, n1 crd crd, crd pns31 vvz pno32, vvb vbz dt j-vvg pp-f dt n1;
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and thereupon reckons up the commandements which were given by Moses. Thus when he writeth to the Ephesians, that were not Jewes, cap. 6. 2. he urgeth children to honour their father and mother,
and thereupon reckons up the Commandments which were given by Moses. Thus when he Writeth to the Ephesians, that were not Jews, cap. 6. 2. he urges children to honour their father and mother,
cc av vvz a-acp dt n2 r-crq vbdr vvn p-acp np1. av c-crq pns31 vvz p-acp dt njp2, cst vbdr xx np2, n1. crd crd pns31 vvz n2 pc-acp vvi po32 n1 cc n1,
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because it's the first Commandement with Promise. Now this was wholly from Moses, and could be no other way:
Because it's the First Commandment with Promise. Now this was wholly from Moses, and could be no other Way:
c-acp pn31|vbz dt ord n1 p-acp n1. av d vbds av-jn p-acp np1, cc vmd vbi dx j-jn n1:
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And this is further evident by James, chap. 2. 8, 10. in his Epistle, which is generall,
And this is further evident by James, chap. 2. 8, 10. in his Epistle, which is general,
cc d vbz jc j p-acp np1, n1 crd crd, crd p-acp po31 n1, r-crq vbz j,
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and so to Gentiles converted, as well as to the Jewes.
and so to Gentiles converted, as well as to the Jews.
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Now mark those two expressions, v. 8. If you fulfill the royall Law, according to the Scriptures;
Now mark those two expressions, v. 8. If you fulfil the royal Law, according to the Scriptures;
av vvb d crd n2, n1 crd cs pn22 vvb dt j n1, vvg p-acp dt n2;
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that is, of Moses, where the second Table containeth our love to our neighbour:
that is, of Moses, where the second Table Containeth our love to our neighbour:
cst vbz, pp-f np1, c-crq dt ord n1 vvz po12 n1 p-acp po12 n1:
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and then v. 10. He that said, Doe not commit adultery, said also, Doe not kill;
and then v. 10. He that said, Do not commit adultery, said also, Do not kill;
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where, you see, he makes the Argument not in the matter, but in the Author, who was God by Moses to the people of Israel.
where, you see, he makes the Argument not in the matter, but in the Author, who was God by Moses to the people of Israel.
c-crq, pn22 vvb, pns31 vvz dt n1 xx p-acp dt n1, cc-acp p-acp dt n1, r-crq vbds np1 p-acp np1 p-acp dt n1 pp-f np1.
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And if you say, Why should these Commandements reach to them? I answer, because (as it is to be shewed in answering the objections against this truth) the Jewes and we are looked upon as one people.
And if you say, Why should these commandments reach to them? I answer, Because (as it is to be showed in answering the objections against this truth) the Jews and we Are looked upon as one people.
cc cs pn22 vvb, q-crq vmd d n2 vvb p-acp pno32? pns11 vvb, c-acp (c-acp pn31 vbz pc-acp vbi vvn p-acp vvg dt n2 p-acp d n1) dt np2 cc pns12 vbr vvn p-acp p-acp crd n1.
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Observe that place 1 Cor. 10. The Apostle, writing to the Corinthians, saith, Our fathers were all baptized unto Moses in the cloud and the sea, &c. Now how could this be true of the Corinthians,
Observe that place 1 Cor. 10. The Apostle, writing to the Corinthians, Says, Our Father's were all baptised unto Moses in the cloud and the sea, etc. Now how could this be true of the Corinthians,
vvb d n1 crd np1 crd dt n1, vvg p-acp dt njp2, vvz, po12 n2 vbdr d vvn p-acp np1 p-acp dt n1 cc dt n1, av av q-crq vmd d vbi j pp-f dt njp2,
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but only because since they beleeved, they were looked upon as one?
but only Because since they believed, they were looked upon as one?
cc-acp av-j c-acp c-acp pns32 vvd, pns32 vbdr vvn p-acp p-acp crd?
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The third Argument is from the obligation upon us to keep the Sabbath day: This is a full Argument to me, that the Morall Law given by Moses doth binde us Christians;
The third Argument is from the obligation upon us to keep the Sabbath day: This is a full Argument to me, that the Moral Law given by Moses does bind us Christians;
dt ord n1 vbz p-acp dt n1 p-acp pno12 pc-acp vvi dt n1 n1: d vbz dt j n1 p-acp pno11, cst dt j n1 vvn p-acp np1 vdz vvi pno12 njpg2;
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for, supposing that opinion (which is abundantly proved by the Orthodox) that the Sabbath day is perpetuall,
for, supposing that opinion (which is abundantly proved by the Orthodox) that the Sabbath day is perpetual,
p-acp, vvg d n1 (r-crq vbz av-j vvn p-acp dt n1) cst dt n1 n1 vbz j,
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and that by vertue of the fourth Commandement, we cannot then but gather, that the Commandements,
and that by virtue of the fourth Commandment, we cannot then but gather, that the commandments,
cc cst p-acp n1 pp-f dt ord n1, pns12 vmbx av cc-acp vvb, cst dt n2,
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as given by Moses, doe binde us:
as given by Moses, do bind us:
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For here their distinction will not hold of binding ratione materia, by reason of the matter;
For Here their distinction will not hold of binding ratione materia, by reason of the matter;
c-acp av po32 n1 vmb xx vvi pp-f vvg fw-la fw-la, p-acp n1 pp-f dt n1;
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and ratione ministerii, by reason of the ministry:
and ratione Ministerii, by reason of the Ministry:
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for the seventh day cannot binde from the matter of it, there being nothing in nature,
for the seventh day cannot bind from the matter of it, there being nothing in nature,
c-acp dt ord n1 vmbx vvi p-acp dt n1 pp-f pn31, a-acp vbg pix p-acp n1,
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why the seventh, rather then the fifth, should oblige; but only from the meer Command of God for that day:
why the seventh, rather then the fifth, should oblige; but only from the mere Command of God for that day:
c-crq dt ord, av-c cs dt ord, vmd vvi; cc-acp av-j p-acp dt j n1 pp-f np1 p-acp d n1:
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and yet it will not follow, that we are bound to keep the Jewish seventh day,
and yet it will not follow, that we Are bound to keep the Jewish seventh day,
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as the Learned shew in that controversie.
as the Learned show in that controversy.
c-acp dt j n1 p-acp d n1.
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Now then, those that deny the Law as given by Moses, must needs conclude, that we keep the Sabbath day at the best,
Now then, those that deny the Law as given by Moses, must needs conclude, that we keep the Sabbath day At the best,
av av, d cst vvb dt n1 c-acp vvn p-acp np1, vmb av vvi, cst pns12 vvb dt n1 n1 p-acp dt js,
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but from the grounds of the New Testament, and not from the fourth Command at all:
but from the grounds of the New Testament, and not from the fourth Command At all:
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And, howsoever it be no argument to build upon, yet all Churches have kept the morall Law with the Preface to it,
And, howsoever it be no argument to built upon, yet all Churches have kept the moral Law with the Preface to it,
cc, c-acp pn31 vbb dx n1 pc-acp vvi p-acp, av d n2 vhb vvn dt j n1 p-acp dt n1 p-acp pn31,
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and have it in their Catechismes, as supposing it to belong unto us. And when those prophane opinions, and licentious doctrines came up against the Sabbath Day;
and have it in their Catechisms, as supposing it to belong unto us. And when those profane opinions, and licentious doctrines Come up against the Sabbath Day;
cc vhb pn31 p-acp po32 n2, c-acp vvg pn31 pc-acp vvi p-acp pno12. cc c-crq d j n2, cc j n2 vvd a-acp p-acp dt n1 n1;
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did not all learned and sound men look upon it as taking away one of the Commandements? Therefore that distinction of theirs, The Morall Law bindes as the Law of Nature,
did not all learned and found men look upon it as taking away one of the commandments? Therefore that distinction of theirs, The Moral Law binds as the Law of Nature,
vdd xx d j cc j n2 vvb p-acp pn31 p-acp vvg av crd pp-f dt n2? av d n1 pp-f png32, dt j n1 vvz p-acp dt n1 pp-f n1,
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but not as the Law of Moses, doth no wayes hold:but not as the Law of Moses, does not ways hold:
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for the Sabbath day cannot be from the Law of Nature, in regard of the determinate time,
for the Sabbath day cannot be from the Law of Nature, in regard of the determinate time,
c-acp dt n1 n1 vmbx vbi p-acp dt n1 pp-f n1, p-acp n1 pp-f dt j n1,
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but hath its morality and perpetuity from the meere positive Commandement of God.
but hath its morality and perpetuity from the mere positive Commandment of God.
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The fourth Argument from Reason, that it is very incongruous to have a temporary obligation upon a perpetuall duty.
The fourth Argument from Reason, that it is very incongruous to have a temporary obligation upon a perpetual duty.
dt ord n1 p-acp n1, cst pn31 vbz av j pc-acp vhi dt j n1 p-acp dt j n1.
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How probable can it be, that God, delivering the Law by Moses, should intend a temporary obligation only, when the matter is perpetuall.
How probable can it be, that God, delivering the Law by Moses, should intend a temporary obligation only, when the matter is perpetual.
c-crq j vmb pn31 vbi, cst np1, vvg dt n1 p-acp np1, vmd vvi dt j n1 av-j, c-crq dt n1 vbz j.
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As if it had been thus ordered, You shall have no other gods but till Moses his time:
As if it had been thus ordered, You shall have no other God's but till Moses his time:
p-acp cs pn31 vhd vbn av vvn, pn22 vmb vhi dx j-jn n2 cc-acp p-acp np1 po31 n1:
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You shall not murder or commit adultery but till his ministry lasteth, and then that obligation must cease,You shall not murder or commit adultery but till his Ministry lasteth, and then that obligation must cease,
pn22 vmb xx vvi cc vvi n1 cc-acp p-acp po31 n1 vvz, cc av d n1 vmb vvi,
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and a new obligation come upon you.
and a new obligation come upon you.
cc dt j n1 vvn p-acp pn22.
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Why should we conceive that, when the matter is necessary and perpetuall, God would alter and change the obligations? None can give a probable reason for any such alteration.
Why should we conceive that, when the matter is necessary and perpetual, God would altar and change the obligations? None can give a probable reason for any such alteration.
q-crq vmd pns12 vvi d, c-crq dt n1 vbz j cc j, np1 vmd vvi cc vvi dt n2? pix vmb vvi dt j n1 p-acp d d n1.
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Indeed, that they should circumcise, or offer sacrifices till Moses ministry lasted only, there is great reason to be given;
Indeed, that they should circumcise, or offer Sacrifices till Moses Ministry lasted only, there is great reason to be given;
np1, cst pns32 vmd vvi, cc vvi n2 p-acp np1 n1 vvd av-j, pc-acp vbz j n1 pc-acp vbi vvn;
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and thus Austin well answered Porphyrius, that objected God was worshipped otherwayes in the old Testament then in the New:
and thus Austin well answered Porphyrius, that objected God was worshipped otherways in the old Testament then in the New:
cc av np1 av vvd np1, cst vvd np1 vbds vvn av p-acp dt j n1 av p-acp dt j:
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That is no matter, saith Austin, if that which be worshipped be the true object,
That is no matter, Says Austin, if that which be worshipped be the true Object,
cst vbz dx n1, vvz np1, cs d r-crq vbb vvn vbi dt j n1,
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though it be worshipped divers wayes (when appointed by him) no more then when the same thing is pronounced in divers Languages.
though it be worshipped diverse ways (when appointed by him) no more then when the same thing is pronounced in diverse Languages.
cs pn31 vbb vvn j n2 (c-crq vvn p-acp pno31) dx av-dc cs c-crq dt d n1 vbz vvn p-acp j n2.
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The fifth Argument, If the Law by Moses doe not binde us; then the explication of it by the other Prophets doth not also belong unto us:
The fifth Argument, If the Law by Moses do not bind us; then the explication of it by the other prophets does not also belong unto us:
dt ord n1, cs dt n1 p-acp np1 vdb xx vvi pno12; av dt n1 pp-f pn31 p-acp dt j-jn n2 vdz xx av vvi p-acp pno12:
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For this you must know, that Moses in other places doth explain this Law;
For this you must know, that Moses in other places does explain this Law;
p-acp d pn22 vmb vvi, cst np1 p-acp j-jn n2 vdz vvi d n1;
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and Davids Psalmes, and Solomons Proverbs, as also the Prophesies of the Prophets, so farre as they are Morall, are nothing but explications of the Morall Law.
and Davids Psalms, and Solomons Proverbs, as also the prophecies of the prophets, so Far as they Are Moral, Are nothing but explications of the Moral Law.
cc npg1 n2, cc np1 n2, c-acp av dt n2 pp-f dt n2, av av-j c-acp pns32 vbr j, vbr pix cc-acp n2 pp-f dt j n1.
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Now what a wide doore will here be open to overthrow the Old Testament, if I bring that place Deut. 32. 46. [ Set your hearts upon these words which I testifie to you this day,
Now what a wide door will Here be open to overthrow the Old Testament, if I bring that place Deuteronomy 32. 46. [ Set your hearts upon these words which I testify to you this day,
av q-crq dt j n1 vmb av vbi j pc-acp vvi dt j n1, cs pns11 vvb d n1 np1 crd crd [ j-vvn po22 n2 p-acp d n2 r-crq pns11 vvb p-acp pn22 d n1,
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because it is your life, &c. ] to urge Christians to keep the Commandements of the Lord? It may be replyed, What is that to us? We have nothing to do with Moses: The matter, indeed, doth belong to us as it is in the New Testament,Because it is your life, etc. ] to urge Christians to keep the commandments of the Lord? It may be replied, What is that to us? We have nothing to do with Moses: The matter, indeed, does belong to us as it is in the New Testament,
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but as it is there written, so we have nothing to doe with it.
but as it is there written, so we have nothing to do with it.
cc-acp c-acp pn31 vbz a-acp vvn, av pns12 vhb pix pc-acp vdi p-acp pn31.
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And by this meanes all our Texts, and proofes, which are brought in our Sermons may be rejected.
And by this means all our Texts, and proofs, which Are brought in our Sermons may be rejected.
cc p-acp d n2 d po12 n2, cc n2, r-crq vbr vvn p-acp po12 n2 vmb vbi vvn.
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And therefore Dominicus à Soto (who is among the Papists for the negative) expresly saith, lib. 2. de Just. & jure, quaest.
And Therefore Dominicus à Soto (who is among the Papists for the negative) expressly Says, lib. 2. the Just. & jure, Question.
cc av np1 fw-fr np1 (r-crq vbz p-acp dt njp2 p-acp dt j-jn) av-j vvz, n1. crd dt j. cc fw-la, vvn.
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5. Art. 4. that no place can be brought out of the books of the Old Testament,
5. Art. 4. that no place can be brought out of the books of the Old Testament,
crd n1 crd cst dx n1 vmb vbi vvn av pp-f dt n2 pp-f dt j n1,
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unto Christians, as in respect of the obliging force of it. This is plainly to overthrow the Old Testament.
unto Christians, as in respect of the obliging force of it. This is plainly to overthrow the Old Testament.
p-acp np1, c-acp p-acp n1 pp-f dt j-vvg n1 pp-f pn31. d vbz av-j pc-acp vvi dt j n1.
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Now let us consider what are the chiefest Arguments which they bring for the support of this opinion, that the Law,
Now let us Consider what Are the chiefest Arguments which they bring for the support of this opinion, that the Law,
av vvb pno12 vvi r-crq vbr dt js-jn n2 r-crq pns32 vvb p-acp dt n1 pp-f d n1, cst dt n1,
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as given by Moses, doth not binde Christians.
as given by Moses, does not bind Christians.
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And, first, they urge the Preface [ I am the Lord thy God, which brought thee out of Egypt.
And, First, they urge the Preface [ I am the Lord thy God, which brought thee out of Egypt.
np1, ord, pns32 vvb dt n1 [ pns11 vbm dt n1 po21 n1, r-crq vvd pno21 av pp-f np1.
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] This doth not belong to us, because we nor our fathers ever were in Egypt:] This does not belong to us, Because we nor our Father's ever were in Egypt:
] d vdz xx vvi p-acp pno12, c-acp pns12 ccx po12 n2 av vbdr p-acp np1:
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and, say they further, The temporall Promise to keep the Law, doth not belong to us:
and, say they further, The temporal Promise to keep the Law, does not belong to us:
cc, vvb pns32 av-j, dt j n1 pc-acp vvi dt n1, vdz xx vvi p-acp pno12:
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therefore Ephes. chap. 6. 2. when Paul urgeth that Commandement with Promise, he doth not keep to the Promise particularly, that thy life may be long in the land the Lord thy God shall give thee;
Therefore Ephesians chap. 6. 2. when Paul urges that Commandment with Promise, he does not keep to the Promise particularly, that thy life may be long in the land the Lord thy God shall give thee;
av np1 n1 crd crd r-crq np1 vvz d n1 p-acp n1, pns31 vdz xx vvi p-acp dt n1 av-j, cst po21 n1 vmb vbi j p-acp dt n1 dt n1 po21 n1 vmb vvi pno21;
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but speakes generally, first by adding something, that it may be well with thee, which was not in the first Promise;
but speaks generally, First by adding something, that it may be well with thee, which was not in the First Promise;
p-acp vvz av-j, ord p-acp vvg pi, cst pn31 vmb vbi av p-acp pno21, r-crq vbds xx p-acp dt ord n1;
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and then secondly, by detracting, saying only, that thou mayest live long upon the earth in generall.
and then secondly, by detracting, saying only, that thou Mayest live long upon the earth in general.
cc av ord, p-acp n-vvg, vvg av-j, cst pns21 vm2 vvi av-j p-acp dt n1 p-acp n1.
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Now to the Preface some answer thus, That we may be said literally to be in Egypt:
Now to the Preface Some answer thus, That we may be said literally to be in Egypt:
av p-acp dt n1 d n1 av, cst pns12 vmb vbi vvn av-j pc-acp vbi p-acp np1:
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and they goe upon this ground, that we are made one with the people of the Jewes;
and they go upon this ground, that we Are made one with the people of the Jews;
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and they bring the eleventh of the Romanes to prove this, where the Gentiles are said to be graffed in, so that they become of the same stock.
and they bring the eleventh of the Romans to prove this, where the Gentiles Are said to be graffed in, so that they become of the same stock.
cc pns32 vvb dt ord pp-f dt njp2 p-acp vvi d, c-crq dt n2-j vbr vvn pc-acp vbi vvn p-acp, av cst pns32 vvb pp-f dt d n1.
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And it is plain, that the Beleevers are Abrahams seed;
And it is plain, that the Believers Are Abrahams seed;
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and then, by this interpretation, whatsoever mercy was vouchsafed unto them, we are to account it as ours.
and then, by this Interpretation, whatsoever mercy was vouchsafed unto them, we Are to account it as ours.
cc av, p-acp d n1, r-crq n1 vbds vvn p-acp pno32, pns12 vbr pc-acp vvi pn31 c-acp png12.
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This cannot well be rejected, but yet I shall not pitch upon this. Others therefore they say, That this bondage was typicall, of our spirituall bondage;
This cannot well be rejected, but yet I shall not pitch upon this. Others Therefore they say, That this bondage was typical, of our spiritual bondage;
d vmbx av vbi vvn, cc-acp av pns11 vmb xx vvi p-acp d. ng2-jn av pns32 vvb, cst d n1 vbds j, pp-f po12 j n1;
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and the deliverance out of it was typicall, of our deliverance from Hell.
and the deliverance out of it was typical, of our deliverance from Hell.
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But this is not so literall an interpretation as I desire, though I thinke it true.
But this is not so literal an Interpretation as I desire, though I think it true.
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Therefore, in the third place, I shall answer, That there may be peculiar arguments that doe belong to the Jewes,
Therefore, in the third place, I shall answer, That there may be peculiar Arguments that do belong to the Jews,
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why they should keep the Commandements, and there are generall ones that belong to all. The generall arguments are, I am the Lord thy God, this belongs to us;
why they should keep the commandments, and there Are general ones that belong to all. The general Arguments Are, I am the Lord thy God, this belongs to us;
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and then that peculiar argument may belong to them.
and then that peculiar argument may belong to them.
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And this is no new thing to have a perpetuall duty pressed upon a people, by some occasionall, or peculiar motive.
And this is no new thing to have a perpetual duty pressed upon a people, by Some occasional, or peculiar motive.
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Hence Jerem. 16. 14. 15. God saith there by the Prophet, that they shall no more say, The Lord that brought up out of the land of Egypt,
Hence Jeremiah 16. 14. 15. God Says there by the Prophet, that they shall no more say, The Lord that brought up out of the land of Egypt,
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but that brought up out of the land of the North. Where you see a speciall new argument may be brought for the generall duty.but that brought up out of the land of the North. Where you see a special new argument may be brought for the general duty.
cc-acp cst vvd a-acp av pp-f dt n1 pp-f dt n1. c-crq pn22 vvb dt j j n1 vmb vbi vvn p-acp dt j n1.
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And as for the particular temporall Promise, I grant that did only belong to them; but I deny the consequence, that therefore the precept doth not:
And as for the particular temporal Promise, I grant that did only belong to them; but I deny the consequence, that Therefore the precept does not:
cc c-acp p-acp dt j j n1, pns11 vvb cst vdd av-j vvi p-acp pno32; cc-acp pns11 vvb dt n1, cst av dt n1 vdz xx:
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for the Scripture useth divers arguments to the obedience of the same Command.
for the Scripture uses diverse Arguments to the Obedience of the same Command.
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Davids Psalmes for the most part, and some of Paul 's Epistles, as Philemon, &c. were written upon particular occasions,Davids Psalms for the most part, and Some of Paul is Epistles, as Philemon, etc. were written upon particular occasions,
npg1 n2 p-acp dt av-ds n1, cc d pp-f np1 vbz n2, c-acp np1, av vbdr vvn p-acp j n2,
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yet the matter of them doth still belong to us.
yet the matter of them does still belong to us.
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The second Argument is, that, If the Law did oblige us as given by Moses, then it did the Gentiles,
The second Argument is, that, If the Law did oblige us as given by Moses, then it did the Gentiles,
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and Heathens also, and so the Heathens were bound to those Commandements, as well as the Jewes: but that is not so;
and heathens also, and so the heathens were bound to those commandments, as well as the Jews: but that is not so;
cc n2-jn av, cc av dt n2-jn vbdr vvn p-acp d n2, c-acp av c-acp dt np2: cc-acp cst vbz xx av;
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therefore Paul, Rom. 2. speaketh of the Gentiles without this Law, and as those that shall be judged without it. Now this may be answered:
Therefore Paul, Rom. 2. speaks of the Gentiles without this Law, and as those that shall be judged without it. Now this may be answered:
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It doth not follow that the Law by Moses must presently bind the Gentiles, but when promulged and made known to them;
It does not follow that the Law by Moses must presently bind the Gentiles, but when promulged and made known to them;
pn31 vdz xx vvi cst dt n1 p-acp np1 vmb av-j vvi dt n2-j, cc-acp c-crq j cc vvn vvn p-acp pno32;
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as at this time, Infidels and Pagans are not bound to beleeve in Jesus Christ: but if the doctrine of Christ were promulged to them, they were then bound.
as At this time, Infidels and Pagans Are not bound to believe in jesus christ: but if the Doctrine of christ were promulged to them, they were then bound.
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And I make no question but other Nations were then bound in the time of Moses his ministery, to inquire after the true God,
And I make no question but other nations were then bound in the time of Moses his Ministry, to inquire After the true God,
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and to worship him in the Jewish way, so far as they could. Thus we reade of the Eunuch coming up to Jerusalem to worship.
and to worship him in the Jewish Way, so Far as they could. Thus we read of the Eunuch coming up to Jerusalem to worship.
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And certainly, if a whole Nation had then been converted, either they must have worshipped God according to their owne institution,
And Certainly, if a Whole nation had then been converted, either they must have worshipped God according to their own Institution,
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or God would have revealed unto them some different way of worshipping him from the Jewes,
or God would have revealed unto them Some different Way of worshipping him from the Jews,
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or else they were bound so far as they could (for the Ceremoniall worship bound them no otherwaies) to worship God in the Jewish way, then appointed by him.
or Else they were bound so Far as they could (for the Ceremonial worship bound them no otherways) to worship God in the Jewish Way, then appointed by him.
cc av pns32 vbdr vvn av av-j c-acp pns32 vmd (p-acp dt j n1 vvn pno32 dx av) p-acp n1 np1 p-acp dt jp n1, av vvn p-acp pno31.
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The Law then given by Moses did bind Gentiles, as it was made known to them:
The Law then given by Moses did bind Gentiles, as it was made known to them:
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Thus the stranger in the gates was to keep the Sabbath, though that be meant of a stranger that had received their religion;
Thus the stranger in the gates was to keep the Sabbath, though that be meant of a stranger that had received their Religion;
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yea, Nehem. 13. 19. Nehemiah would not suffer the Tyrians that were strangers, who did not submit to the Jewish Law, to pollute the Sabbath.
yea, Nehemiah 13. 19. Nehemiah would not suffer the Tyrians that were Strangers, who did not submit to the Jewish Law, to pollute the Sabbath.
uh, np1 crd crd np1 vmd xx vvi dt njp2 cst vbdr n2, r-crq vdd xx vvi p-acp dt jp n1, pc-acp vvi dt n1.
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Now to all this that hath been said, you must take this limitation, That the Law given by Moses doth not belong to us in all the particulars of the administration of it.
Now to all this that hath been said, you must take this limitation, That the Law given by Moses does not belong to us in all the particulars of the administration of it.
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The giving of the Law in that terrible manner might be a peculiar thing belonging to the Jewes,
The giving of the Law in that terrible manner might be a peculiar thing belonging to the Jews,
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as becoming the despensation of the Old Testament;
as becoming the despensation of the Old Testament;
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but yet the giving of the Law it selfe, in the obliging power of it, doth belong to us.
but yet the giving of the Law it self, in the obliging power of it, does belong to us.
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We all acknowledge that the Old Testament had a peculiar administration from the New; it was fuller of terrour, and so did gender more to bondage then the New:
We all acknowledge that the Old Testament had a peculiar administration from the New; it was fuller of terror, and so did gender more to bondage then the New:
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Hence some say, that the Law was given on Mount Sinai; which it was so called from Seneh, a bramble bush (the bush God appeared in,) the Mountain being full of bramble bushes, representing unto us the terrible and pricking power of the Law.
Hence Some say, that the Law was given on Mount Sinai; which it was so called from Seneh, a bramble bush (the bush God appeared in,) the Mountain being full of bramble Bushes, representing unto us the terrible and pricking power of the Law.
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Ʋse. To take heed of rejecting the Law, as given by Moses, lest at the same time we reject the whole Old Testament: Ʋse. To take heed of rejecting the Law, as given by Moses, lest At the same time we reject the Whole Old Testament:
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for it is said of the Prophets, as well as of the Law, that they are till John;
for it is said of the prophets, as well as of the Law, that they Are till John;
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and then why should they limit the Law to Moses his hands, more then others? Why should they not say, The Law,
and then why should they limit the Law to Moses his hands, more then Others? Why should they not say, The Law,
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as by David, as by Isaiah, and Jeremiah, doth not bind? And if you say, they in other places speak of Christ;
as by David, as by Isaiah, and Jeremiah, does not bind? And if you say, they in other places speak of christ;
c-acp p-acp np1, a-acp p-acp np1, cc np1, vdz xx vvi? cc cs pn22 vvb, pns32 p-acp j-jn n2 vvb pp-f np1;
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so doth Moses also, as our Saviour expresly saith.
so does Moses also, as our Saviour expressly Says.
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So that I see not how an Antinomian can follow his principle, but he must needs cast off the Old Testament,
So that I see not how an Antinomian can follow his principle, but he must needs cast off the Old Testament,
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except it be in what it is propheticall of Christ.
except it be in what it is prophetical of christ.
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LECTURE XVIII.
LECTURE XVIII.
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MATTH. 5. 21, 22. Ye have heard, that it was said by them of old time, &c. But I say unto you, &c. THe Law, as you have heard, may be considered either absolutely, as a Rule; or relatively, as a Covenant:
MATTHEW. 5. 21, 22. You have herd, that it was said by them of old time, etc. But I say unto you, etc. THe Law, as you have herd, may be considered either absolutely, as a Rule; or relatively, as a Covenant:
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We are handling of it in the first consideration, and have proved, that, as it was delivered by Moses, it doth belong to us Christians.
We Are handling of it in the First consideration, and have proved, that, as it was Delivered by Moses, it does belong to us Christians.
pns12 vbr vvg pp-f pn31 p-acp dt ord n1, cc vhb vvn, cst, c-acp pn31 vbds vvn p-acp np1, pn31 vdz vvi p-acp pno12 np1.
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I shall now handle the Perfection of it, and labour to shew, that Christ hath instituted no new duty which was not commanded before by the Law of Moses. And this Question will be very profitable, partly against the Antinomians, partly the Papists,
I shall now handle the Perfection of it, and labour to show, that christ hath instituted no new duty which was not commanded before by the Law of Moses. And this Question will be very profitable, partly against the Antinomians, partly the Papists,
pns11 vmb av vvi dt n1 pp-f pn31, cc n1 pc-acp vvi, cst np1 vhz vvn dx j n1 r-crq vbds xx vvn a-acp p-acp dt n1 pp-f np1. cc d n1 vmb vbi av j, av p-acp dt njp2, av dt njp2,
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and lastly the Socinians, as will appeare in the handling of it.
and lastly the socinians, as will appear in the handling of it.
cc ord dt njp2, c-acp vmb vvi p-acp dt n-vvg pp-f pn31.
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That therefore I may the better come to my matter intended, take notice in the generall, that these words are part of Christs Sermon upon the Mount;
That Therefore I may the better come to my matter intended, take notice in the general, that these words Are part of Christ Sermon upon the Mount;
cst av pns11 vmb dt av-jc vvn p-acp po11 n1 vvd, vvb n1 p-acp dt n1, cst d n2 vbr n1 pp-f npg1 n1 p-acp dt n1;
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so that as the Law was first given upon a Mount, so also it is explained and interpreted by Christ upon a Mount.
so that as the Law was First given upon a Mount, so also it is explained and interpreted by christ upon a Mount.
av cst p-acp dt n1 vbds ord vvn p-acp dt n1, av av pn31 vbz vvn cc vvn p-acp np1 p-acp dt n1.
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And in this Sermon is observable; first, that Christ begins with the end of actions, Blessednesse;
And in this Sermon is observable; First, that christ begins with the end of actions, Blessedness;
cc p-acp d n1 vbz j; ord, cst np1 vvz p-acp dt n1 pp-f n2, n1;
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for so Morall Philosophy, which is practicall, doth also begin.
for so Moral Philosophy, which is practical, does also begin.
c-acp av j n1, r-crq vbz j, vdz av vvi.
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Secondly, he describes the Subjects who shall be made partakers of this, and they are described by severall properties.
Secondly, he describes the Subject's who shall be made partakers of this, and they Are described by several properties.
ord, pns31 vvz dt n2-jn r-crq vmb vbi vvn n2 pp-f d, cc pns32 vbr vvn p-acp j n2.
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In the next place, as some think, ver. 13. he instructs the Apostles about their peculiar Office, Ye are salt, (not honey,
In the next place, as Some think, ver. 13. he instructs the Apostles about their peculiar Office, You Are salt, (not honey,
p-acp dt ord n1, c-acp d vvb, fw-la. crd pns31 vvz dt n2 p-acp po32 j n1, pn22 vbr n1, (xx n1,
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as one observeth) which is bitter to wounds: Ye are light, which is also offensive to sore eyes.
as one observeth) which is bitter to wounds: You Are Light, which is also offensive to soar eyes.
c-acp pi vvz) r-crq vbz j p-acp n2: pn22 vbr j, r-crq vbz av j p-acp j n2.
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In the next place he instructs the people (though some make this only spoken to the Disciples) and that first about the substance of the Precepts, what duties are to be done against the false interpretations of the Pharisees and Scribes:
In the next place he instructs the people (though Some make this only spoken to the Disciples) and that First about the substance of the Precepts, what duties Are to be done against the false interpretations of the Pharisees and Scribes:
p-acp dt ord n1 pns31 vvz dt n1 (cs d vvb d av-j vvn p-acp dt n2) cc cst ord p-acp dt n1 pp-f dt n2, r-crq n2 vbr pc-acp vbi vdn p-acp dt j n2 pp-f dt np2 cc n2:
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and in the next Chapter he sheweth the end, Why we doe the good things God requireth of us,
and in the next Chapter he shows the end, Why we do the good things God requires of us,
cc p-acp dt ord n1 pns31 vvz dt n1, c-crq pns12 vdb dt j n2 np1 vvz pp-f pno12,
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and that is for the glory of God, which ought to consume all other ends, as the Sunne puts out the light of the fire:
and that is for the glory of God, which ought to consume all other ends, as the Sun puts out the Light of the fire:
cc d vbz p-acp dt n1 pp-f np1, r-crq vmd pc-acp vvi d j-jn n2, c-acp dt n1 vvz av dt n1 pp-f dt n1:
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and the first substantiall duty of the Commandements which he instanceth in, is this in my text.
and the First substantial duty of the commandments which he Instanceth in, is this in my text.
cc dt ord j n1 pp-f dt n2 r-crq pns31 vvz p-acp, vbz d p-acp po11 n1.
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Now, before I raise the Doctrine, I must answer some Questions:
Now, before I raise the Doctrine, I must answer Some Questions:
av, c-acp pns11 vvb dt n1, pns11 vmb vvi d n2:
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as, First, What is meant by those words, [ It hath been said by them of old ] For here is some difference.
as, First, What is meant by those words, [ It hath been said by them of old ] For Here is Some difference.
c-acp, ord, q-crq vbz vvn p-acp d n2, [ pn31 vhz vbn vvn p-acp pno32 pp-f j ] c-acp av vbz d n1.
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It is understood by some in the dative case, (thus) It hath been said to them of old:
It is understood by Some in the dative case, (thus) It hath been said to them of old:
pn31 vbz vvn p-acp d p-acp dt j-jn n1, (av) pn31 vhz vbn vvn p-acp pno32 pp-f j:
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and hereby our Saviour would comprehend the Auditors, or Hearers that have been heretofore. Others doe understand it equivalent unto NONLATINALPHABET, as if NONLATINALPHABET were in the ablative case;
and hereby our Saviour would comprehend the Auditors, or Hearers that have been heretofore. Others do understand it equivalent unto, as if were in the ablative case;
cc av po12 n1 vmd vvi dt n2, cc n2 cst vhb vbn av. ng2-jn vdb vvi pn31 j p-acp, c-acp cs vbdr p-acp dt j n1;
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and so it seemeth our Interpreters take it, and thus others that are Orthodox:
and so it seems our Interpreters take it, and thus Others that Are Orthodox:
cc av pn31 vvz po12 n2 vvb pn31, cc av ng2-jn cst vbr n1:
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but, truly, the opposition that seemeth to be in those words, [ It hath been said to them of old:
but, truly, the opposition that seems to be in those words, [ It hath been said to them of old:
cc-acp, av-j, dt n1 cst vvz pc-acp vbi p-acp d n2, [ pn31 vhz vbn vvn p-acp pno32 pp-f j:
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but I say unto you ] makes me incline to the former way, for NONLATINALPHABET is in the dative case.but I say unto you ] makes me incline to the former Way, for is in the dative case.
cc-acp pns11 vvb p-acp pn22 ] vvz pno11 vvi p-acp dt j n1, p-acp vbz p-acp dt j-jn n1.
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It is also demanded, who are meant by those of old, to what age that doth extend? Some referre it to those times only, that were between Esdras and Christ:
It is also demanded, who Are meant by those of old, to what age that does extend? some refer it to those times only, that were between Ezra and christ:
pn31 vbz av vvn, r-crq vbr vvn p-acp d pp-f j, p-acp r-crq n1 cst vdz vvi? d vvb pn31 p-acp d n2 av-j, cst vbdr p-acp np1 cc np1:
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but I rather think it is to be extended even unto Moses his time, for we see our Saviour instanceth in commands delivered then,
but I rather think it is to be extended even unto Moses his time, for we see our Saviour Instanceth in commands Delivered then,
cc-acp pns11 av-c vvb pn31 vbz pc-acp vbi vvn av p-acp np1 po31 n1, c-acp pns12 vvb po12 n1 vvz p-acp n2 vvn av,
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and thus the word NONLATINALPHABET generally (except Act. 21. 16.) referreth to the times of Moses, or the Prophets.
and thus the word generally (except Act. 21. 16.) Refers to the times of Moses, or the prophets.
cc av dt n1 av-j (c-acp n1 crd crd) vvz p-acp dt n2 pp-f np1, cc dt n2.
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Secondly, Whether those Precepts which are said to be heard of old, be the Law and words of Moses, or the additions of corrupt glossers.
Secondly, Whither those Precepts which Are said to be herd of old, be the Law and words of Moses, or the additions of corrupt glossers.
ord, cs d n2 r-crq vbr vvn pc-acp vbi vvn pp-f j, vbi dt n1 cc n2 pp-f np1, cc dt n2 pp-f j n2.
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And that most of them are the expresse words of Moses, it is plain; as, Thou shalt not kill, or, Commit adultery: but the doubt lyeth upon two places;
And that most of them Are the express words of Moses, it is plain; as, Thou shalt not kill, or, Commit adultery: but the doubt lies upon two places;
cc d av-ds pp-f pno32 vbr av j n2 pp-f np1, pn31 vbz j; c-acp, pns21 vm2 xx vvi, cc, vvb n1: p-acp dt n1 vvz p-acp crd n2;
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The first is ver. 21. Shall be in danger of judgement.
The First is for. 21. Shall be in danger of judgement.
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Here is, say some, a two-fold corruption: 1. By adding words, which are not in the Scripture;
Here is, say Some, a twofold corruption: 1. By adding words, which Are not in the Scripture;
av vbz, vvb d, dt n1 n1: crd p-acp vvg n2, r-crq vbr xx p-acp dt n1;
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for they speake peremptorily, He shall dye: whereas these words seeme to be obscure and doubtfull, He shall be brought before the Judges to be tryed,
for they speak peremptorily, He shall die: whereas these words seem to be Obscure and doubtful, He shall be brought before the Judges to be tried,
c-acp pns32 vvb av-j, pns31 vmb vvi: cs d n2 vvb pc-acp vbi j cc j, pns31 vmb vbi vvn p-acp dt n2 pc-acp vbi vvn,
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whether he be guilty or no.
whither he be guilty or no.
cs pns31 vbb j cc uh-dx.
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The second corruption they conceive in the sense, and that is, as if the Pharisees did understand the Commandement only to forbid actuall murder,
The second corruption they conceive in the sense, and that is, as if the Pharisees did understand the Commandment only to forbid actual murder,
dt ord n1 pns32 vvb p-acp dt n1, cc d vbz, c-acp cs dt np2 vdd vvi dt n1 av-j pc-acp vvi j n1,
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but not murderous thoughts, affections, or intentions: And this last seemeth clearly to be the truth, as is to be shewed afterwards;
but not murderous thoughts, affections, or intentions: And this last seems clearly to be the truth, as is to be showed afterwards;
cc-acp xx j n2, n2, cc n2: cc d ord vvz av-j pc-acp vbi dt n1, c-acp vbz pc-acp vbi vvn av;
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but for the former I doe something doubt, because, though that addition be not exprest in so many words,
but for the former I do something doubt, Because, though that addition be not expressed in so many words,
cc-acp p-acp dt j pns11 vdb pi n1, c-acp, cs d n1 vbb xx vvn p-acp av d n2,
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yet there seemeth to be that which is equivalent;
yet there seems to be that which is equivalent;
av a-acp vvz pc-acp vbi d r-crq vbz j;
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for, Numb. 35. 30. there we read, the murderer who was to be put to death, was to be tryed by witnesses, which argueth there were Judges to determine the cause.
for, Numb. 35. 30. there we read, the murderer who was to be put to death, was to be tried by Witnesses, which argue there were Judges to determine the cause.
p-acp, j. crd crd a-acp pns12 vvb, dt n1 r-crq vbds pc-acp vbi vvn p-acp n1, vbds pc-acp vbi vvn p-acp n2, r-crq vvz a-acp vbdr n2 pc-acp vvi dt n1.
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The second particular, is that ver. 43. Thou shalt hate thy enemy: where some learned men observe a threefold depravation;
The second particular, is that for. 43. Thou shalt hate thy enemy: where Some learned men observe a threefold depravation;
dt ord j, vbz d p-acp. crd pns21 vm2 vvi po21 n1: c-crq d j n2 vvb dt j n1;
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1. An implyed one, as if a friend were only a neighbour. 2. A plain omission;
1. an employed one, as if a friend were only a neighbour. 2. A plain omission;
crd dt vvd pi, c-acp cs dt n1 vbdr av-j dt n1. crd dt j n1;
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for Levit. 19. its added, as thy self, which is here omitted. 3. A plain addition of that which was not only not commanded or permitted,
for Levit. 19. its added, as thy self, which is Here omitted. 3. A plain addition of that which was not only not commanded or permitted,
p-acp np1 crd vbz vvn, p-acp po21 n1, r-crq vbz av vvn. crd dt j n1 pp-f d r-crq vbds xx j xx vvn cc vvn,
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but expresly prohibited, as Exod. 23. 4. Prov. 25. 21. And this may probably be thought an interpretation of the Scribes and Pharisees arguing on the contrary, that if we were to love our neighbours,
but expressly prohibited, as Exod 23. 4. Curae 25. 21. And this may probably be Thought an Interpretation of the Scribes and Pharisees arguing on the contrary, that if we were to love our neighbours,
cc-acp av-j vvn, c-acp np1 crd crd np1 crd crd cc d vmb av-j vbi vvn dt n1 pp-f dt n2 cc np1 vvg p-acp dt n-jn, cst cs pns12 vbdr pc-acp vvi po12 n2,
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then we were to hate our enemies; yet there are some who would make the sense of this in the Scripture;
then we were to hate our enemies; yet there Are Some who would make the sense of this in the Scripture;
cs pns12 vbdr pc-acp vvi po12 n2; av a-acp vbr d r-crq vmd vvi dt n1 pp-f d p-acp dt n1;
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that is, in a limited sense to the Canaanites, for they think, that because they were commanded to make no Covenant with them,
that is, in a limited sense to the Canaanites, for they think, that Because they were commanded to make no Covenant with them,
d vbz, p-acp dt j-vvn n1 p-acp dt np2, c-acp pns32 vvb, cst c-acp pns32 vbdr vvn pc-acp vvi dx n1 p-acp pno32,
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but to destroy them, and not to pitty them, therefore this is as much as to hate them:
but to destroy them, and not to pity them, Therefore this is as much as to hate them:
cc-acp pc-acp vvi pno32, cc xx pc-acp vvi pno32, av d vbz p-acp d c-acp pc-acp vvi pno32:
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and thereupon, they understand the two fore-quoted places, that speake of relieving of our enemies, to be only meant of enemies that were Jewes their Countrymen, and not of strangers.
and thereupon, they understand the two forequoted places, that speak of relieving of our enemies, to be only meant of enemies that were Jews their Countrymen, and not of Strangers.
cc av, pns32 vvb dt crd j n2, cst vvb pp-f vvg pp-f po12 n2, pc-acp vbi av-j vvn pp-f n2 cst vbdr np2 po32 n2, cc xx pp-f n2.
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And the Jewes thought they might kill any idolaters;
And the Jews Thought they might kill any Idolaters;
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Therefore Tacitus saith of them, there was misericordia in promptu apud suos, but contra omnes alios hostile odium:
Therefore Tacitus Says of them, there was misericordia in promptu apud suos, but contra omnes Alioth hostile odium:
av np1 vvz pp-f pno32, pc-acp vbds fw-la p-acp fw-la fw-la fw-la, p-acp fw-la fw-la n2 j fw-la:
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yet this command of God to destroy those Nations, some understand not absolutely but limitedly, if so be they did refuse the conditions of peace.
yet this command of God to destroy those nations, Some understand not absolutely but limitedly, if so be they did refuse the conditions of peace.
av d n1 pp-f np1 pc-acp vvi d n2, d vvb xx av-j cc-acp av-j, cs av vbb pns32 vdd vvi dt n2 pp-f n1.
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I therefore incline to those, who think it a perverse addition of the Scribes and Pharisees,
I Therefore incline to those, who think it a perverse addition of the Scribes and Pharisees,
pns11 av vvi p-acp d, r-crq vvb pn31 dt j n1 pp-f dt n2 cc np2,
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yet am not able to say the other is false.
yet am not able to say the other is false.
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3. Whether our Saviour doe oppose himself here to others as a Law giver, or as an Interpreter, cleansing away the mud and filth from the fountain.
3. Whither our Saviour do oppose himself Here to Others as a Law giver, or as an Interpreter, cleansing away the mud and filth from the fountain.
crd cs po12 n1 vdb vvi px31 av p-acp n2-jn p-acp dt n1 n1, cc p-acp dt n1, vvg av dt n1 cc n1 p-acp dt n1.
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And this indeed is worthy the disquisition:
And this indeed is worthy the disquisition:
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for this Chapter hath been taken by the Manichees and Marcionites of old, and by other erroneous persons of late, to countenance great errours;
for this Chapter hath been taken by the manichees and Marcionites of old, and by other erroneous Persons of late, to countenance great errors;
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for some have said, that the Author of the Old Testament, and the New Testament are contrary;
for Some have said, that the Author of the Old Testament, and the New Testament Are contrary;
p-acp d vhb vvn, cst dt n1 pp-f dt j n1, cc dt j n1 vbr j-jn;
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some have said, that the New Testament or the Gospel containeth more exact and spirituall duties then the Old:
Some have said, that the New Testament or the Gospel Containeth more exact and spiritual duties then the Old:
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Hence they conclude, that many things were lawfull then, which are not now; and they instance in Magistracy, resisting of injuries, swearing, and loving of our enemies;
Hence they conclude, that many things were lawful then, which Are not now; and they instance in Magistracy, resisting of injuries, swearing, and loving of our enemies;
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and many counsels of perfection added. And this is a very necessary Question;
and many Counsels of perfection added. And this is a very necessary Question;
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for hereby will be laid open the excellency of the Law, when it shall be seen, that Jesus Christ (setting aside the positive precepts of Baptisme and the Lords Supper, &c.) commanded no new duty,
for hereby will be laid open the excellency of the Law, when it shall be seen, that jesus christ (setting aside the positive Precepts of Baptism and the lords Supper, etc.) commanded no new duty,
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but all was a duty before, that is now. Now, that our Saviour doth only interpret, and not adde new Lawes, will appeare,
but all was a duty before, that is now. Now, that our Saviour does only interpret, and not add new Laws, will appear,
cc-acp d vbds dt n1 a-acp, cst vbz av. av, cst po12 n1 vdz av-j vvi, cc xx vvi j n2, vmb vvi,
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1. From that protestation and solemne affirmation he makes, before hee cometh to instruct the hearers about their duties:
1. From that protestation and solemn affirmation he makes, before he comes to instruct the hearers about their duties:
crd p-acp d n1 cc j n1 pns31 vvz, c-acp pns31 vvz pc-acp vvi dt n2 p-acp po32 n2:
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Think not that I came to destroy the Law, but to fulfill it. Think not that I Come to destroy the Law, but to fulfil it.
vvb xx cst pns11 vvd pc-acp vvi dt n1, cc-acp pc-acp vvi pn31.
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Now, although it be true, that Christ may be said to fulfill the Law diverse waies,
Now, although it be true, that christ may be said to fulfil the Law diverse ways,
av, cs pn31 vbb j, cst np1 vmb vbi vvn pc-acp vvi dt n1 j n2,
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yet I think he speakes here most principally, for his doctrinall fulfilling it; for he opposeth teaching the Law, to breaking of the Law:
yet I think he speaks Here most principally, for his doctrinal fulfilling it; for he Opposeth teaching the Law, to breaking of the Law:
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and if this be so, then our Saviours intent was, that hee came not to teach them any new duty, to which they were not obliged before;
and if this be so, then our Saviors intent was, that he Come not to teach them any new duty, to which they were not obliged before;
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onely hee would better explicate the Law to them, that so they might be sensible of sinne more then they were,
only he would better explicate the Law to them, that so they might be sensible of sin more then they were,
av-j pns31 vmd av-jc vvi dt n1 p-acp pno32, cst av pns32 vmd vbi j pp-f n1 av-dc cs pns32 vbdr,
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and discover themselves to be fouler, and more abominable then ever they judged themselves.
and discover themselves to be Fowler, and more abominable then ever they judged themselves.
cc vvi px32 pc-acp vbi jc, cc av-dc j cs av pns32 vvd px32.
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Thus Theophylact, As a painter doth not destroy the old lineaments, onely makes them more glorious and beautifull,
Thus Theophylact, As a painter does not destroy the old lineaments, only makes them more glorious and beautiful,
av vvd, c-acp dt n1 vdz xx vvi dt j n2, av-j vvz pno32 av-dc j cc j,
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so did Christ about the Law. so did christ about the Law.
av vdd np1 p-acp dt n1.
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In the next place, Christ did not adde new duties, which were not commanded in the Law,
In the next place, christ did not add new duties, which were not commanded in the Law,
p-acp dt ord n1, np1 vdd xx vvi j n2, r-crq vbdr xx vvn p-acp dt n1,
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because the Law is perfect, and they were bound not to adde to it, or detract from it:
Because the Law is perfect, and they were bound not to add to it, or detract from it:
c-acp dt n1 vbz j, cc pns32 vbdr vvn xx pc-acp vvi p-acp pn31, cc vvi p-acp pn31:
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Therefore we are not to continue a more excellent way of duty, then that prescribed there.
Therefore we Are not to continue a more excellent Way of duty, then that prescribed there.
av pns12 vbr xx pc-acp vvi dt av-dc j n1 pp-f n1, av cst vvn a-acp.
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Indeed the Gospel doth infinitely exceede in regard of the remedy prescribed for afflicted sinners, and the glorious manifestation of his grace and goodnesse;
Indeed the Gospel does infinitely exceed in regard of the remedy prescribed for afflicted Sinners, and the glorious manifestation of his grace and Goodness;
av dt n1 vdz av-j vvi p-acp n1 pp-f dt n1 vvn p-acp j-vvn n2, cc dt j n1 pp-f po31 n1 cc n1;
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but if we speak of holy, and spirituall duties, there cannot be a more excellent way of holinesse, this being an idea and representation of the glorious nature of God.
but if we speak of holy, and spiritual duties, there cannot be a more excellent Way of holiness, this being an idea and representation of the glorious nature of God.
cc-acp cs pns12 vvb pp-f j, cc j n2, a-acp vmbx vbi dt av-dc j n1 pp-f n1, d vbg dt n1 cc n1 pp-f dt j n1 pp-f np1.
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3. That nothing can be added to the Law, appeareth by that Commandement of loving God with all our heart and soule:
3. That nothing can be added to the Law, appears by that Commandment of loving God with all our heart and soul:
crd cst pix vmb vbi vvn p-acp dt n1, vvz p-acp d n1 pp-f j-vvg np1 p-acp d po12 n1 cc n1:
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Now there can be nothing greater then this;
Now there can be nothing greater then this;
av pc-acp vmb vbi pix jc cs d;
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and this command is not only indicative of an end which we are to aime at,
and this command is not only indicative of an end which we Are to aim At,
cc d n1 vbz xx av-j j pp-f dt n1 r-crq pns12 vbr pc-acp vvi p-acp,
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but also preceptive of all the meanes which tend thereunto.
but also preceptive of all the means which tend thereunto.
cc-acp av j pp-f d dt n2 r-crq vvb av.
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And lastly, our Saviour saith not, Except your righteousnesse exceed that of Moses his Law, or which was delivered by him,
And lastly, our Saviour Says not, Except your righteousness exceed that of Moses his Law, or which was Delivered by him,
cc ord, po12 n1 vvz xx, c-acp po22 n1 vvi d pp-f np1 po31 n1, cc r-crq vbds vvn p-acp pno31,
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but that of the Scribes and Pharisees; but that of the Scribes and Pharisees;
cc-acp d pp-f dt n2 cc np2;
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implying by that plainly, his intent was to detect and discover those formall and hypocriticall waies which they pleased themselves in,
implying by that plainly, his intent was to detect and discover those formal and hypocritical ways which they pleased themselves in,
vvg p-acp cst av-j, po31 n1 vbds pc-acp vvi cc vvi d j cc j n2 r-crq pns32 vvd px32 p-acp,
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when indeed they never understood the marrow, and excellency of the Law.
when indeed they never understood the marrow, and excellency of the Law.
c-crq av pns32 av-x vvd dt n1, cc n1 pp-f dt n1.
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Question 4. What was the opinion received among the Pharisees concerning the Commandements of God? That you may know the just ground our Saviour had thus to expound the Law, it will be manifest,
Question 4. What was the opinion received among the Pharisees Concerning the commandments of God? That you may know the just ground our Saviour had thus to expound the Law, it will be manifest,
vvb crd q-crq vbds dt n1 vvn p-acp dt np2 vvg dt n2 pp-f np1? cst pn22 vmb vvi dt j n1 po12 n1 vhd av pc-acp vvi dt n1, pn31 vmb vbi j,
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if you consider the generall opinion received among the Jewes about the sense of the Commandements;
if you Consider the general opinion received among the Jews about the sense of the commandments;
cs pn22 vvb dt j n1 vvn p-acp dt np2 p-acp dt n1 pp-f dt n2;
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and that was, The Law did onely reach to the outward man, did only forbid outward acts,
and that was, The Law did only reach to the outward man, did only forbid outward acts,
cc cst vbds, dt n1 vdd av-j vvi p-acp dt j n1, vdd av-j vvi j n2,
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and that there was no sinne before God in our hearts, though we delighted in, and purposed the outward acts, if they were not outwardly committed.
and that there was no sin before God in our hearts, though we delighted in, and purposed the outward acts, if they were not outwardly committed.
cc cst a-acp vbds dx n1 p-acp np1 p-acp po12 n2, cs pns12 vvd p-acp, cc vvd dt j n2, cs pns32 vbdr xx av-j vvn.
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And this we may gather by Paul, that all the while he was bewitched with Pharisaicall principles, he did not understand inward lust to be sinne:
And this we may gather by Paul, that all the while he was bewitched with Pharisaical principles, he did not understand inward lust to be sin:
cc d pns12 vmb vvi p-acp np1, cst d dt n1 pns31 vbds vvn p-acp j n2, pns31 vdd xx vvi j n1 pc-acp vbi n1:
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and as famous, as it is false, is that exposition brought by the Learned of Kimchy upon that Psalme 66. 18. If I regard iniquity in my heart, hee will not heare:
and as famous, as it is false, is that exposition brought by the Learned of Kimchy upon that Psalm 66. 18. If I regard iniquity in my heart, he will not hear:
cc c-acp j, c-acp pn31 vbz j, vbz d n1 vvd p-acp dt j pp-f j p-acp d n1 crd crd cs pns11 vvb n1 p-acp po11 n1, pns31 vmb xx vvi:
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he makes this strange meaning of it, If I regard iniquity onely in my heart, so that it break not forth into outward act, the Lord will not heare, that is, heare,
he makes this strange meaning of it, If I regard iniquity only in my heart, so that it break not forth into outward act, the Lord will not hear, that is, hear,
pns31 vvz d j n1 pp-f pn31, cs pns11 vvb n1 av-j p-acp po11 n1, av cst pn31 vvb xx av p-acp j n1, dt n1 vmb xx vvi, cst vbz, vvb,
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so as to impute it, or account it a sin.
so as to impute it, or account it a since.
av c-acp pc-acp vvi pn31, cc vvb pn31 dt n1.
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And thus it is observed of Josephus, that he derideth Polybius the noble historian, because he attributed the death of Antiochus to sacriledge onely in his purpose and will, which he thought could not be;
And thus it is observed of Josephus, that he derideth Polybius the noble historian, Because he attributed the death of Antiochus to sacrilege only in his purpose and will, which he Thought could not be;
cc av pn31 vbz vvn pp-f np1, cst pns31 vvz np1 dt j n1, c-acp pns31 vvd dt n1 pp-f npg1 p-acp n1 av-j p-acp po31 n1 cc n1, r-crq pns31 vvd vmd xx vbi;
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that a man, having a purpose onely to sinne, should be punished by God for it.
that a man, having a purpose only to sin, should be punished by God for it.
cst dt n1, vhg dt n1 av-j p-acp n1, vmd vbi vvn p-acp np1 p-acp pn31.
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But the Heathens did herein exceed the Pharisees, fecit quis { que } quantum voluit: its Seneca 's saying.
But the heathens did herein exceed the Pharisees, fecit quis { que } quantum voluit: its Senecca is saying.
p-acp dt n2-jn vdd av vvi dt np2, fw-la fw-la { fw-fr } fw-la fw-la: po31 np1 vbz vvg.
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And, indeed, its no wonder if the Pharisees did thus corrupt Scripture, for its a doctrine we all naturally incline unto, not to take notice,
And, indeed, its no wonder if the Pharisees did thus corrupt Scripture, for its a Doctrine we all naturally incline unto, not to take notice,
np1, av, pn31|vbz dx n1 cs dt np2 vdd av vvi n1, c-acp pn31|vbz dt n1 pns12 d av-j vvi p-acp, xx pc-acp vvi n1,
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or ever be humbled for heart-sinnes; if so be they break not out into acts.
or ever be humbled for Heart sins; if so be they break not out into acts.
cc av vbi vvn p-acp n2; cs av vbb pns32 vvb xx av p-acp n2.
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Oh, what an hell may thy heart be, when thy outward man is not defiled? Good is that passage 2 Chron. 22. 26. Hezekiah humbled himselfe for the pride of his heart.
O, what an hell may thy heart be, when thy outward man is not defiled? Good is that passage 2 Chronicles 22. 26. Hezekiah humbled himself for the pride of his heart.
uh, q-crq dt n1 vmb po21 n1 vbi, c-crq po21 j n1 vbz xx vvn? j vbz d n1 crd np1 crd crd np1 vvn px31 p-acp dt n1 pp-f po31 n1.
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Certainly, as God, who is a spirit, doth most love spirit-graces; so he doth most abhorre spirit-sinnes.
Certainly, as God, who is a Spirit, does most love spirit-graces; so he does most abhor spirit-sinnes.
av-j, c-acp np1, r-crq vbz dt n1, vdz ds vvi n2; av pns31 vdz ds vvi n2.
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The Schools doe well observe, that outward sins are majoris infamiae, but inward heart-sinnes are majoris reatûs, as we see in the divels.
The Schools do well observe, that outward Sins Are majoris infamiae, but inward Heart sins Are majoris reatûs, as we see in the Devils.
dt n2 vdb av vvi, cst j n2 vbr fw-la fw-la, p-acp j n2 vbr fw-la fw-la, c-acp pns12 vvb p-acp dt n2.
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And from this corruption in our nature ariseth that poysonous principle in Popery, which is also in all formall Protestants, That the commands of God doe onely forbid the voluntary omssion of outward acts,
And from this corruption in our nature arises that poisonous principle in Popery, which is also in all formal Protestants, That the commands of God do only forbid the voluntary omssion of outward acts,
cc p-acp d n1 p-acp po12 n1 vvz d j n1 p-acp n1, r-crq vbz av p-acp d j n2, cst dt n2 pp-f np1 vdb av-j vvi dt j-jn n1 pp-f j n2,
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whereas our Saviours explication will find every man to be a murderer, an adulterer, &c. Now our Saviours explications of the Law goe upon those grounds which are observed by all sound Divines, viz. 1. That the Law is spirituall,whereas our Saviors explication will find every man to be a murderer, an adulterer, etc. Now our Saviors explications of the Law go upon those grounds which Are observed by all found Divines, viz. 1. That the Law is spiritual,
cs po12 ng1 n1 vmb vvi d n1 pc-acp vbi dt n1, dt n1, av av po12 ng1 n2 pp-f dt n1 vvb p-acp d n2 r-crq vbr vvn p-acp d j n2-jn, n1 crd cst dt n1 vbz j,
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and forbids not onely the fruit and branches of sinne, but even the root it selfe and fountaine:
and forbids not only the fruit and branches of sin, but even the root it self and fountain:
cc vvz xx av-j dt n1 cc n2 pp-f n1, cc-acp av dt n1 pn31 n1 cc n1:
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And 2. that wheresoever any sinne is forbidden, and in what latitude soever; the contrary good things are commanded, and in that proportionable latitude.
And 2. that wheresoever any sin is forbidden, and in what latitude soever; the contrary good things Are commanded, and in that proportionable latitude.
cc crd d c-crq d n1 vbz vvn, cc p-acp r-crq n1 av; dt n-jn j n2 vbr vvn, cc p-acp d j n1.
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This therefore considered, may make every man tremble and be afraid of his owne heart,
This Therefore considered, may make every man tremble and be afraid of his own heart,
np1 av vvn, vmb vvi d n1 vvi cc vbi j pp-f po31 d n1,
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and with him to cry out, Gehenna sum Domine, I am a very hell it selfe.
and with him to cry out, Gehenna sum Domine, I am a very hell it self.
cc p-acp pno31 pc-acp vvi av, np1 fw-la fw-la, pns11 vbm dt j n1 pn31 n1.
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Let us not therefore be afraid of preaching the Law as we see Christ here doth,
Let us not Therefore be afraid of preaching the Law as we see christ Here does,
vvb pno12 xx av vbi j pp-f vvg dt n1 c-acp pns12 vvb np1 av vdz,
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for this is the great engine to beate downe the formality, and Pharisaisme that is in people.
for this is the great engine to beat down the formality, and Pharisaism that is in people.
p-acp d vbz dt j n1 pc-acp vvi a-acp dt n1, cc n1 cst vbz p-acp n1.
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And thus I come to raise the Doctrine, which is, that The Law of God is such a perfect rule of life, that Christ added no new precept or duty unto it:
And thus I come to raise the Doctrine, which is, that The Law of God is such a perfect Rule of life, that christ added no new precept or duty unto it:
cc av pns11 vvb pc-acp vvi dt n1, r-crq vbz, cst dt n1 pp-f np1 vbz d dt j n1 pp-f n1, cst np1 vvd dx j n1 cc n1 p-acp pn31:
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But even as the Prophets before did onely explicate the Law, when they pressed morall duties,
But even as the prophets before did only explicate the Law, when they pressed moral duties,
cc-acp av c-acp dt n2 a-acp vdd av-j vvi dt n1, c-crq pns32 vvd j n2,
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so also Christ and the Apostles, when they urge men unto holy duties, they are the same commanded heretofore:
so also christ and the Apostles, when they urge men unto holy duties, they Are the same commanded heretofore:
av av np1 cc dt n2, c-crq pns32 vvb n2 p-acp j n2, pns32 vbr dt d vvd av:
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I doe not speak of Sacraments, or the outward positive worship, which is otherwise then was in the Old Testament (they had Circumcision,
I do not speak of Sacraments, or the outward positive worship, which is otherwise then was in the Old Testament (they had Circumcision,
pns11 vdb xx vvi pp-f n2, cc dt j j n1, r-crq vbz av av vbds p-acp dt j n1 (pns32 vhd n1,
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and we have Baptisme) but of the morall duties required of us.
and we have Baptism) but of the moral duties required of us.
cc pns12 vhb n1) cc-acp pp-f dt j n2 vvn pp-f pno12.
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It is true, in the Old Testament many things were expressed more grosly and carnally, which the people for the most part understood carnally;
It is true, in the Old Testament many things were expressed more grossly and carnally, which the people for the most part understood carnally;
pn31 vbz j, p-acp dt j n1 d n2 vbdr vvn av-dc av-j cc av-j, r-crq dt n1 p-acp dt av-ds n1 vvd av-j;
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yet the duties then commanded were as spirituall as now:
yet the duties then commanded were as spiritual as now:
av dt n2 av vvn vbdr p-acp j c-acp av:
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There is onely a graduall difference in the manifestation of the duties, no specificall difference of the duties themselves.
There is only a gradual difference in the manifestation of the duties, no specifical difference of the duties themselves.
pc-acp vbz av-j dt j-jn n1 p-acp dt n1 pp-f dt n2, dx j n1 pp-f dt n2 px32.
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And that this may appeare the more to the dignity and excellency of the Law, I will instance in particulars:
And that this may appear the more to the dignity and excellency of the Law, I will instance in particulars:
cc cst d vmb vvi dt av-dc p-acp dt n1 cc n1 pp-f dt n1, pns11 vmb n1 p-acp n2-j:
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First, The Law of God required the heart-worship and service.
First, The Law of God required the Heart-worship and service.
ord, dt n1 pp-f np1 vvd dt n1 cc n1.
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That this may be understood, take this for a generall rule, which is not denied by any;
That this may be understood, take this for a general Rule, which is not denied by any;
cst d vmb vbi vvn, vvb d p-acp dt j n1, r-crq vbz xx vvn p-acp d;
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That when there are any morall duties pressed in the Old Testament, the Prophets doe it, as explainers of the Law; That when there Are any moral duties pressed in the Old Testament, the prophets do it, as explainers of the Law;
cst c-crq pc-acp vbr d j n2 vvn p-acp dt j n1, dt n2 vdb pn31, c-acp n2 pp-f dt n1;
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they doe but unfold and draw out that Arras which was folded together before. they do but unfold and draw out that Arras which was folded together before.
pns32 vdb p-acp vvi cc vvi av d n1 r-crq vbds vvn av a-acp.
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This being premised, then consider those places in the Old Testament that call for the heart:
This being premised, then Consider those places in the Old Testament that call for the heart:
d vbg vvn, av vvb d n2 p-acp dt j n1 cst vvb p-acp dt n1:
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Thus Pro. 3. 1. Let thine heart keep my commandements; So Pro. 23. 26. My sonne, give me thine heart:
Thus Pro 3. 1. Let thine heart keep my Commandments; So Pro 23. 26. My son, give me thine heart:
av np1 crd crd vvb po21 n1 vvb po11 n2; av np1 crd crd po11 n1, vvb pno11 po21 n1:
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So that all the duties then performed, which were without the heart and inward man, were not regarded:
So that all the duties then performed, which were without the heart and inward man, were not regarded:
av cst d dt n2 av vvn, r-crq vbdr p-acp dt n1 cc j n1, vbdr xx vvn:
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God required then heart-prayer, and heart-humiliation.
God required then heart-prayer, and heart-humiliation.
np1 vvd av n1, cc n1.
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Its true, the people for the most part understood all carnally and grosly, thinking the outward duty commanded onely: and that is no marvell;
Its true, the people for the most part understood all carnally and grossly, thinking the outward duty commanded only: and that is no marvel;
po31 j, dt n1 p-acp dt av-ds n1 vvd d av-j cc av-j, vvg dt j n1 vvd av-j: cc cst vbz dx n1;
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for doe not people, even in these times of the Gospel, look to the externall duty, not examining whether they pray or humble themselves according as the Word speaks of such duties? Thus David was very sensible of his heart-neglect,
for do not people, even in these times of the Gospel, look to the external duty, not examining whither they pray or humble themselves according as the Word speaks of such duties? Thus David was very sensible of his heart-neglect,
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when he prayed, Unite my heart to feare thy Name:
when he prayed, Unite my heart to Fear thy Name:
c-crq pns31 vvd, vvb po11 n1 pc-acp vvi po21 n1:
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and are not the people of God still under the same temptations? They would pray, they would humble themselves,
and Are not the people of God still under the same temptations? They would pray, they would humble themselves,
cc vbr xx dt n1 pp-f np1 av p-acp dt d n2? pns32 vmd vvi, pns32 vmd vvi px32,
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but oh how they want an heart!
but o how they want an heart!
cc-acp uh c-crq pns32 vvb dt n1!
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That is so divided and distracted, that if after any duty we should put that question to it,
That is so divided and distracted, that if After any duty we should put that question to it,
cst vbz av vvn cc vvn, cst cs p-acp d n1 pns12 vmd vvi d n1 p-acp pn31,
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as God did to Satan, From whence comest thou? it would returne Satans answer, From compassing the earth.
as God did to Satan, From whence Comest thou? it would return Satan answer, From compassing the earth.
c-acp np1 vdd p-acp np1, p-acp q-crq vv2 pns21? pn31 vmd vvi npg1 n1, p-acp vvg dt n1.
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2. It preferred duties of Mortification, and Sanctification, before religious outward duties. This you shall see frequently pressed and inculcated by the Prophets.
2. It preferred duties of Mortification, and Sanctification, before religious outward duties. This you shall see frequently pressed and inculcated by the prophets.
crd pn31 vvd n2 pp-f n1, cc n1, c-acp j j n2. d pn22 vmb vvi av-j vvn cc vvn p-acp dt n2.
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Isaiah 1. how doth God abhorre there all their solemne duties, making them abominable even like carrion,Isaiah 1. how does God abhor there all their solemn duties, making them abominable even like carrion,
np1 crd uh-crq vdz np1 vvi a-acp d po32 j n2, vvg pno32 j av j n1,
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and all because they did not wash them, and make them cleane? So David saith, A broken and contrite heart, it was more then any burnt offering now under the times of the Gospel.
and all Because they did not wash them, and make them clean? So David Says, A broken and contrite heart, it was more then any burned offering now under the times of the Gospel.
cc d c-acp pns32 vdd xx vvi pno32, cc vvi pno32 j? np1 np1 vvz, dt j-vvn cc j n1, pn31 vbds av-dc cs d j-vvn n1 av p-acp dt n2 pp-f dt n1.
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This is an high duty, and few reach unto it. Doth not the Apostle reprove the Corinthians for desiring gifts, rather then graces;
This is an high duty, and few reach unto it. Does not the Apostle reprove the Corinthians for desiring Gifts, rather then graces;
d vbz dt j n1, cc d n1 p-acp pn31. vdz xx dt n1 vvi dt njp2 p-acp vvg n2, av-c cs n2;
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and abilities of parts, rather then holinesse? So that this is an excellent duty prescribed by Gods Law, that to be able to mortifie our affections, to have sanctified natures, is more then to have Seraphicall knowledge,
and abilities of parts, rather then holiness? So that this is an excellent duty prescribed by God's Law, that to be able to mortify our affections, to have sanctified nature's, is more then to have Seraphical knowledge,
cc n2 pp-f n2, av-c cs n1? av cst d vbz dt j n1 vvn p-acp npg1 n1, cst pc-acp vbi j pc-acp vvi po12 n2, pc-acp vhi vvn n2, vbz av-dc cs pc-acp vhi j n1,
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and Cherubinicall affections in any duty.
and Cherubinicall affections in any duty.
cc j n2 p-acp d n1.
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Who then can be against the preaching of the Law, when its such an excellent and pure rule, holding forth such precious holinesse?
Who then can be against the preaching of the Law, when its such an excellent and pure Rule, holding forth such precious holiness?
r-crq av vmb vbi p-acp dt vvg pp-f dt n1, c-crq po31 d dt j cc j n1, vvg av d j n1?
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3. It required all our duties to be done,
3. It required all our duties to be done,
crd pn31 vvd d po12 n2 pc-acp vbi vdn,
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1. In faith: for who can think, that when God required in the first Table, having him for their God, that hereby was not commanded faith and trusting in him,
1. In faith: for who can think, that when God required in the First Table, having him for their God, that hereby was not commanded faith and trusting in him,
crd p-acp n1: p-acp r-crq vmb vvi, cst c-crq np1 vvd p-acp dt ord n1, vhg pno31 p-acp po32 n1, cst av vbds xx vvn n1 cc vvg p-acp pno31,
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as a God in Covenant, who would pardon sinne? How could the Jewes love God,
as a God in Covenant, who would pardon sin? How could the Jews love God,
c-acp dt n1 p-acp n1, r-crq vmd vvi n1? q-crq vmd dt np2 n1 np1,
(25) lecture (DIV2)
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or pray unto him acceptably, if they had not faith in him? Therefore the Law is to be considered most strictly,
or pray unto him acceptably, if they had not faith in him? Therefore the Law is to be considered most strictly,
cc vvb p-acp pno31 av-j, cs pns32 vhd xx n1 p-acp pno31? av dt n1 vbz pc-acp vbi vvn av-ds av-j,
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as it containeth nothing but precepts of things to be done; in which sense, its sometimes, though seldome, taken.
as it Containeth nothing but Precepts of things to be done; in which sense, its sometime, though seldom, taken.
c-acp pn31 vvz pix cc-acp n2 pp-f n2 pc-acp vbi vdn; p-acp r-crq n1, pn31|vbz av, cs av, vvn.
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And 2. more largely, as it had the Preface, and Promises added unto it: and so it did necessarily require justifying faith;
And 2. more largely, as it had the Preface, and Promises added unto it: and so it did necessarily require justifying faith;
cc crd n1 av-j, c-acp pn31 vhd dt n1, cc vvz vvn p-acp pn31: cc av pn31 vdd av-j vvi vvg n1;
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for it cannot be conceived, that when God commanded the people of Israel, by Moses, to worship him,
for it cannot be conceived, that when God commanded the people of Israel, by Moses, to worship him,
p-acp pn31 vmbx vbi vvn, cst c-crq np1 vvd dt n1 pp-f np1, p-acp np1, pc-acp vvi pno31,
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and to acknowledge him as their God, but that his will was, they should beleeve on him as a Father:
and to acknowledge him as their God, but that his will was, they should believe on him as a Father:
cc pc-acp vvi pno31 p-acp po32 n1, cc-acp cst po31 n1 vbds, pns32 vmd vvi p-acp pno31 p-acp dt n1:
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But more of this when wee speak of the Law as a Covenant.
But more of this when we speak of the Law as a Covenant.
cc-acp dc pp-f d c-crq pns12 vvb pp-f dt n1 p-acp dt n1.
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2. In love: and this is so much commanded by the Law, that Christ makes the summe of the Law to be in these two things;
2. In love: and this is so much commanded by the Law, that christ makes the sum of the Law to be in these two things;
crd p-acp n1: cc d vbz av av-d vvn p-acp dt n1, cst np1 vvz dt n1 pp-f dt n1 pc-acp vbi p-acp d crd n2;
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love of God, and of our neighbour.
love of God, and of our neighbour.
n1 pp-f np1, cc pp-f po12 n1.
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Therefore I wonder at the Antinomian, who is so apt to oppose the doing of things in love,
Therefore I wonder At the Antinomian, who is so apt to oppose the doing of things in love,
av pns11 vvb p-acp dt njp, r-crq vbz av j pc-acp vvi dt vdg pp-f n2 p-acp n1,
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and doing of them by the Law together:
and doing of them by the Law together:
cc vdg pp-f pno32 p-acp dt n1 av:
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for, doth not the Law of God command every duty to be in love, to pray in love to God, to beare afflictions in love to God? Yea, by the law wee are to love God,
for, does not the Law of God command every duty to be in love, to pray in love to God, to bear afflictions in love to God? Yea, by the law we Are to love God,
c-acp, vdz xx dt n1 pp-f np1 vvb d n1 pc-acp vbi p-acp n1, pc-acp vvi p-acp n1 p-acp np1, pc-acp vvi n2 p-acp n1 p-acp np1? uh, p-acp dt n1 pns12 vbr p-acp n1 np1,
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because hee hath given Christ for us; for the Law commands us to love God for whatsoever benefits he bestoweth upon us:
Because he hath given christ for us; for the Law commands us to love God for whatsoever benefits he bestoweth upon us:
c-acp pns31 vhz vvn np1 p-acp pno12; p-acp dt n1 vvz pno12 pc-acp vvi np1 p-acp r-crq n2 pns31 vvz p-acp pno12:
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now, if we are to love him for temporall benefits, much more for spirituall.
now, if we Are to love him for temporal benefits, much more for spiritual.
av, cs pns12 vbr pc-acp vvi pno31 p-acp j n2, av-d av-dc p-acp j.
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It is true, the dispensation of the Law was in a terrible way, and did gender to bondage;
It is true, the Dispensation of the Law was in a terrible Way, and did gender to bondage;
pn31 vbz j, dt n1 pp-f dt n1 vbds p-acp dt j n1, cc vdd vvi p-acp n1;
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but the doctrine of the Law, that was for love, and the more any Jew did any thing in love to God, the more conformable he was to Gods Law.
but the Doctrine of the Law, that was for love, and the more any Jew did any thing in love to God, the more conformable he was to God's Law.
cc-acp dt n1 pp-f dt n1, cst vbds p-acp n1, cc dt av-dc d np1 vdd d n1 p-acp n1 p-acp np1, dt av-dc j pns31 vbds p-acp npg1 n1.
(25) lecture (DIV2)
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4. It required such an heavenly heart, that we are to love God more then any thing else. It did not only require love to God,
4. It required such an heavenly heart, that we Are to love God more then any thing Else. It did not only require love to God,
crd pn31 vvd d dt j n1, cst pns12 vbr p-acp n1 np1 av-dc av d n1 av. pn31 vdd xx av-j vvi n1 p-acp np1,
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but also it commanded it in such a preheminency, as that none under the times of the Gospel can doe an higher duty,
but also it commanded it in such a Preeminence, as that none under the times of the Gospel can do an higher duty,
cc-acp av pn31 vvd pn31 p-acp d dt n1, c-acp cst pix p-acp dt n2 pp-f dt n1 vmb vdi dt jc n1,
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or expression of love, than then was commanded;
or expression of love, than then was commanded;
cc n1 pp-f n1, cs av vbds vvn;
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suppose a man be a Martyr, will lose his life for Gods cause, this is an obedience to the first Commandement.
suppose a man be a Martyr, will loose his life for God's cause, this is an Obedience to the First Commandment.
vvb dt n1 vbb dt n1, vmb vvi po31 n1 p-acp npg1 n1, d vbz dt n1 p-acp dt ord n1.
(25) lecture (DIV2)
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When our Saviour saith, He that loveth father or mother more then me, is not worthy of me;
When our Saviour Says, He that loves father or mother more then me, is not worthy of me;
c-crq po12 n1 vvz, pns31 cst vvz n1 cc n1 av-dc cs pno11, vbz xx j pp-f pno11;
(25) lecture (DIV2)
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he commands no higher thing of any Christian, then every Jew was bound to do.
he commands no higher thing of any Christian, then every Jew was bound to do.
pns31 vvz dx jc n1 pp-f d njp, cs d np1 vbds vvn pc-acp vdi.
(25) lecture (DIV2)
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Hence Levi was so commended, because, in executing of Justice, he knew not father or mother:
Hence Levi was so commended, Because, in executing of justice, he knew not father or mother:
av np1 vbds av vvn, c-acp, p-acp vvg pp-f n1, pns31 vvd xx n1 cc n1:
(25) lecture (DIV2)
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and it must needs be so, for what can be more then all? and yet God requires all the minde, all the heart, all the strength;
and it must needs be so, for what can be more then all? and yet God requires all the mind, all the heart, all the strength;
cc pn31 vmb av vbi av, p-acp r-crq vmb vbi av-dc cs d? cc av np1 vvz d dt n1, d dt n1, d dt n1;
(25) lecture (DIV2)
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not that we were bound to love God in quantum est diligibilis, for so God only can love himself;
not that we were bound to love God in quantum est diligibilis, for so God only can love himself;
xx cst pns12 vbdr vvn pc-acp vvi np1 p-acp fw-la fw-la fw-la, p-acp av np1 av-j vmb vvi px31;
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but nihil supra, aequè, or contra.
but nihil supra, aequè, or contra.
cc-acp fw-la fw-la, fw-fr, cc fw-la.
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5. It required spirituall motives for all our solemne addresses unto him. There are some men who look upon all the Jewes under the Old Testament as so many bruit beasts, that did only minde earthly things:
5. It required spiritual motives for all our solemn Addresses unto him. There Are Some men who look upon all the Jews under the Old Testament as so many bruit beasts, that did only mind earthly things:
crd pn31 vvd j n2 p-acp d po12 j n2 p-acp pno31. pc-acp vbr d n2 r-crq vvb p-acp d dt np2 p-acp dt j n1 c-acp av d n1 n2, cst vdd av-j vvi j n2:
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and that as children are allured by Apples and Nuts, rather then by a great Inheritance;
and that as children Are allured by Apples and Nuts, rather then by a great Inheritance;
cc cst p-acp n2 vbr vvn p-acp n2 cc n2, av-c cs p-acp dt j n1;
(25) lecture (DIV2)
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so they were only invited to duties by carnall and temporall motives, not by any spirituall considerations.
so they were only invited to duties by carnal and temporal motives, not by any spiritual considerations.
av pns32 vbdr av-j vvn p-acp n2 p-acp j cc j n2, xx p-acp d j n2.
(25) lecture (DIV2)
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Now how false this is, appeareth by the Prophets generall complaints, that when they fasted, it was not to him, even to him;
Now how false this is, appears by the prophets general complaints, that when they fasted, it was not to him, even to him;
av c-crq j d vbz, vvz p-acp dt ng1 n1 n2, cst c-crq pns32 vvd, pn31 vbds xx p-acp pno31, av p-acp pno31;
(25) lecture (DIV2)
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and so they howled, because of their miseries, but not because God was offended: And thus David, though he had received the pardon of his sinne, yet how kindly,
and so they howled, Because of their misery's, but not Because God was offended: And thus David, though he had received the pardon of his sin, yet how kindly,
cc av pns32 vvd, c-acp pp-f po32 n2, cc-acp xx c-acp np1 vbds vvn: cc av np1, c-acp pns31 vhd vvn dt n1 pp-f po31 n1, av c-crq av-j,
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and spiritually doth he mourn, Against thee, thee only have I sinned? Thus Micah 7. I will beare the indignation of the Lord,
and spiritually does he mourn, Against thee, thee only have I sinned? Thus micah 7. I will bear the Indignation of the Lord,
cc av-j vdz pns31 vvi, p-acp pno21, pno21 av-j vhb pns11 vvn? av np1 crd pns11 vmb vvi dt n1 pp-f dt n1,
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because I have sinned against him. What can be more spirituall? 6. It required joy and contentednesse in him more then in any creature; Because I have sinned against him. What can be more spiritual? 6. It required joy and contentedness in him more then in any creature;
c-acp pns11 vhb vvn p-acp pno31. q-crq vmb vbi av-dc j? crd pn31 vvd n1 cc n1 p-acp pno31 av-dc cs p-acp d n1;
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yea, to the contempt of all creatures: yea, to the contempt of all creatures:
uh, p-acp dt n1 pp-f d n2:
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And doth the Gospel rise higher in any command? We judge those very spirituall expressions, Rejoyce in the Lord alwayes;
And does the Gospel rise higher in any command? We judge those very spiritual expressions, Rejoice in the Lord always;
cc vdz dt n1 vvb jc p-acp d n1? pns12 vvb d av j n2, vvb p-acp dt n1 av;
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and, Set your affections on things above; and, Our Conversation is in Heaven:
and, Set your affections on things above; and, Our Conversation is in Heaven:
cc, vvb po22 n2 p-acp n2 p-acp; cc, po12 n1 vbz p-acp n1:
(25) lecture (DIV2)
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but doth not David goe as high, when he saith, Whom have I in Heaven but thee,
but does not David go as high, when he Says, Whom have I in Heaven but thee,
p-acp vdz xx np1 vvb p-acp j, c-crq pns31 vvz, r-crq vhb pns11 p-acp n1 p-acp pno21,
(25) lecture (DIV2)
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and none in earth in comparison of thee? Did not David preferre the Word of God above gold and honey? Did not his heart faint,and none in earth in comparison of thee? Did not David prefer the Word of God above gold and honey? Did not his heart faint,
cc pix p-acp n1 p-acp n1 pp-f pno21? vdd xx np1 vvb dt n1 pp-f np1 p-acp n1 cc n1? vdd xx po31 n1 j,
(25) lecture (DIV2)
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and yern within him? What a sweet strain is that of him, when banished, he doth not wish for his kingdome,
and yern within him? What a sweet strain is that of him, when banished, he does not wish for his Kingdom,
cc vvi p-acp pno31? q-crq dt j n1 vbz d pp-f pno31, c-crq vvn, pns31 vdz xx vvi p-acp po31 n1,
(25) lecture (DIV2)
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nor outward estate, but to see God in the beauties of holinesse? Therefore, howsoever the dispensation was not so cleare and manifest,
nor outward estate, but to see God in the beauty's of holiness? Therefore, howsoever the Dispensation was not so clear and manifest,
ccx j n1, cc-acp p-acp vvb np1 p-acp dt n2 pp-f n1? av, c-acp dt n1 vbds xx av j cc j,
(25) lecture (DIV2)
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yet those that were diligent and blessed by God, did arise to such excellent tempers. 7. Yea, it required all perfection.
yet those that were diligent and blessed by God, did arise to such excellent tempers. 7. Yea, it required all perfection.
av d cst vbdr j cc j-vvn p-acp np1, vdd vvi p-acp d j n2. crd uh, pn31 vvd d n1.
(25) lecture (DIV2)
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But what need I runne further in perfection, seeing it commanded all perfection? Perfection of the subject, the man ought to be in minde and soule and affections all over holy;
But what need I run further in perfection, seeing it commanded all perfection? Perfection of the Subject, the man ought to be in mind and soul and affections all over holy;
cc-acp q-crq vvb pns11 vvb av-jc p-acp n1, vvg pn31 vvd d n1? n1 pp-f dt n-jn, dt n1 vmd pc-acp vbi p-acp n1 cc n1 cc n2 d p-acp j;
(25) lecture (DIV2)
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Perfection in the object, there was no duty, or performance but the Law requireth it; Perfection in degrees, it did require love without any defect, without any remissenesse at all:
Perfection in the Object, there was no duty, or performance but the Law requires it; Perfection in Degrees, it did require love without any defect, without any remissness At all:
n1 p-acp dt n1, pc-acp vbds dx n1, cc n1 p-acp dt n1 vvz pn31; n1 p-acp n2, pn31 vdd vvi n1 p-acp d n1, p-acp d n1 p-acp d:
(25) lecture (DIV2)
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so that there cannot be a more excellent doctrinall way of holinesse then the preaching of the Law.
so that there cannot be a more excellent doctrinal Way of holiness then the preaching of the Law.
av cst a-acp vmbx vbi dt av-dc j j n1 pp-f n1 cs dt vvg pp-f dt n1.
(25) lecture (DIV2)
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8. God did work grace in us by this, as well as by the Gospell.
8. God did work grace in us by this, as well as by the Gospel.
crd np1 vdd vvi n1 p-acp pno12 p-acp d, c-acp av c-acp p-acp dt n1.
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I adde this particular, lest any should say, All this terrifieth the more, because it only commands, and doth not help:
I add this particular, lest any should say, All this terrifieth the more, Because it only commands, and does not help:
pns11 vvb d j, cs d vmd vvi, d d vvz dt av-dc, c-acp pn31 av-j vvz, cc vdz xx vvi:
(25) lecture (DIV2)
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I answer, That God doth use the Law instrumentally, for to quicken up grace, and increase it in us,
I answer, That God does use the Law instrumentally, for to quicken up grace, and increase it in us,
pns11 vvb, cst np1 vdz vvi dt n1 av-j, c-acp pc-acp vvi a-acp n1, cc vvi pn31 p-acp pno12,
(25) lecture (DIV2)
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as David, Psal. 119. doth at large shew. It is true, the Law of it self cannot work grace;
as David, Psalm 119. does At large show. It is true, the Law of it self cannot work grace;
c-acp np1, np1 crd vdz p-acp j n1. pn31 vbz j, dt n1 pp-f pn31 n1 vmbx vvi n1;
(25) lecture (DIV2)
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no more can the Gospell of it self work grace:
no more can the Gospel of it self work grace:
dx dc vmb dt n1 pp-f pn31 n1 vvi n1:
(25) lecture (DIV2)
412
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3488
only here is the difference, we cannot be justified by any works of the Law that we are inabled to doe, only we are justified by Faith;
only Here is the difference, we cannot be justified by any works of the Law that we Are enabled to do, only we Are justified by Faith;
av-j av vbz dt n1, pns12 vmbx vbi vvn p-acp d n2 pp-f dt n1 cst pns12 vbr vvn pc-acp vdi, av-j pns12 vbr vvn p-acp n1;
(25) lecture (DIV2)
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not as it is a work, for so its commanded in the Law, but as an instrument applying Christ.
not as it is a work, for so its commanded in the Law, but as an Instrument applying christ.
xx p-acp pn31 vbz dt n1, c-acp av pn31|vbz vvn p-acp dt n1, cc-acp c-acp dt n1 vvg np1.
(25) lecture (DIV2)
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Therefore Gods Spirit doth graciously accompany us in the pressing of these duties; and hereby we become like a living Law:
Therefore God's Spirit does graciously accompany us in the pressing of these duties; and hereby we become like a living Law:
av npg1 n1 vdz av-j vvi pno12 p-acp dt n-vvg pp-f d n2; cc av pns12 vvb av-j dt j-vvg n1:
(25) lecture (DIV2)
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neither doth this exclude Christ, but advance him the more. Ʋse. Of Instruction.
neither does this exclude christ, but advance him the more. Ʋse. Of Instruction.
av-dx vdz d vvi np1, cc-acp vvb pno31 dt av-dc. n1. pp-f n1.
(25) lecture (DIV2)
412
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How necessary a duty it is for a Minister of Jesus Christ to be diligent in preaching and explicating of the Law of God.
How necessary a duty it is for a Minister of jesus christ to be diligent in preaching and explicating of the Law of God.
q-crq j dt n1 pn31 vbz p-acp dt n1 pp-f np1 np1 pc-acp vbi j p-acp vvg cc vvg pp-f dt n1 pp-f np1.
(25) lecture (DIV2)
413
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We see Christ here, the first, and the longest Sermon that ever he preached, was to vindicate the Law,
We see christ Here, the First, and the longest Sermon that ever he preached, was to vindicate the Law,
pns12 vvb np1 av, dt ord, cc dt js n1 cst av pns31 vvd, vbds pc-acp vvi dt n1,
(25) lecture (DIV2)
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and to hold forth the excellency of it:
and to hold forth the excellency of it:
cc pc-acp vvi av dt n1 pp-f pn31:
(25) lecture (DIV2)
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and if we be legall Preachers in so doing, then Christ also is so to be accounted:
and if we be Legal Preachers in so doing, then christ also is so to be accounted:
cc cs pns12 vbb j n2 p-acp av vdg, cs np1 av vbz av pc-acp vbi vvn:
(25) lecture (DIV2)
413
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And indeed some have not been afraid to speak so of Christ.
And indeed Some have not been afraid to speak so of christ.
cc av d vhb xx vbn j pc-acp vvi av pp-f np1.
(25) lecture (DIV2)
413
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3497
But to speake the truth, the preaching of the Law is so necessary, that you can never be spirituall, heavenly, heart-Christians,
But to speak the truth, the preaching of the Law is so necessary, that you can never be spiritual, heavenly, heart-Christians,
p-acp pc-acp vvi dt n1, dt vvg pp-f dt n1 vbz av j, cst pn22 vmb av-x vbi j, j, j,
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unlesse these things be daily set before your eyes.
unless these things be daily Set before your eyes.
cs d n2 vbb av-j vvn p-acp po22 n2.
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Can the boy ever learn to write well, unlesse an exact Copy be laid before him? Therefore you can never advance the Law too much,
Can the boy ever Learn to write well, unless an exact Copy be laid before him? Therefore you can never advance the Law too much,
vmb dt n1 av vvi pc-acp vvi av, cs dt j n1 vbi vvn p-acp pno31? av pn22 vmb av-x vvi dt n1 av av-d,
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or heare of it too much, if so be it still be propounded as a Rule, as a Doctrine.
or hear of it too much, if so be it still be propounded as a Rule, as a Doctrine.
cc vvi pp-f pn31 av av-d, cs av vbb pn31 av vbi vvn p-acp dt n1, c-acp dt n1.
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Indeed when it is made a ground for our Justification, then we turne the precious Manna into corrupt wormes.
Indeed when it is made a ground for our Justification, then we turn the precious Manna into corrupt worms.
np1 c-crq pn31 vbz vvn dt n1 p-acp po12 n1, cs pns12 vvb dt j n1 p-acp j n2.
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Therefore be so farre from condemning, or disputing against the Law, as that you would earnestly desire to have more and more of this excellent Rule laid downe before your eyes.
Therefore be so Far from condemning, or disputing against the Law, as that you would earnestly desire to have more and more of this excellent Rule laid down before your eyes.
av vbb av av-j p-acp vvg, cc vvg p-acp dt n1, c-acp cst pn22 vmd av-j vvi pc-acp vhi dc cc dc pp-f d j n1 vvn a-acp p-acp po22 n2.
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How proud will be my best humility? How carnall will my best heavenly-mindednesse be,
How proud will be my best humility? How carnal will my best Heavenly-mindedness be,
c-crq j vmb vbi po11 js n1? q-crq j vmb po11 js j vbi,
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if so be that I goe to this Rule? Where will formality, and customary duties appeare,
if so be that I go to this Rule? Where will formality, and customary duties appear,
cs av vbb d pns11 vvb p-acp d n1? q-crq vmb n1, cc j n2 vvi,
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if so be that we attend to this guide? Oh know, there is a great deale of unknown sinfulness in thy heart,
if so be that we attend to this guide? O know, there is a great deal of unknown sinfulness in thy heart,
cs av vbi cst pns12 vvb p-acp d n1? uh vvb, pc-acp vbz dt j n1 pp-f j n1 p-acp po21 n1,
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because the Law is unknown to thee.
Because the Law is unknown to thee.
c-acp dt n1 vbz j p-acp pno21.
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LECTURE XIX. MATTH. 5. 21, 22. Ye have heard, it was said of old, &c.
LECTURE XIX. MATTHEW. 5. 21, 22. You have herd, it was said of old, etc.
n1 np1. av. crd crd, crd pn22 vhb vvn, pn31 vbds vvn pp-f j, av
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BEcause my purpose is to set forth the dignity of the Morall Law, I shall therefore briefly demonstrate in this present Sermon, the falshood of that opinion, maintained by Papists, Anabaptists,
Because my purpose is to Set forth the dignity of the Moral Law, I shall Therefore briefly demonstrate in this present Sermon, the falsehood of that opinion, maintained by Papists, Anabaptists,
c-acp po11 n1 vbz pc-acp vvi av dt n1 pp-f dt j n1, pns11 vmb av av-j vvi p-acp d j n1, dt n1 pp-f d n1, vvn p-acp njp2, np1,
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and Socinians, That Christ came to give us more exact precepts than Moses delivered to the Jewes, and therefore that Christ was not here an Interpreter, but a Reformer.
and socinians, That christ Come to give us more exact Precepts than Moses Delivered to the Jews, and Therefore that christ was not Here an Interpreter, but a Reformer.
cc njp2, cst np1 vvd pc-acp vvi pno12 dc j n2 cs np1 vvn p-acp dt np2, cc av cst np1 vbds xx av dt n1, cc-acp dt n1.
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It cannot be denyed, but this Sermon of our Saviours hath bred many thoughts of heart:
It cannot be denied, but this Sermon of our Saviors hath bred many thoughts of heart:
pn31 vmbx vbi vvn, cc-acp d n1 pp-f po12 ng1 vhz vvn d n2 pp-f n1:
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for, because of these precepts here, not rightly understood, the Heathens tooke occasion to calumniate the Christian Religion,
for, Because of these Precepts Here, not rightly understood, the heathens took occasion to calumniate the Christian Religion,
c-acp, c-acp pp-f d n2 av, xx av-jn vvn, dt n2-jn vvd n1 pc-acp vvi dt njp n1,
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as that which could not stand with a Common-wealth: And the Ancient Fathers were much troubled in answer to their objections;
as that which could not stand with a Commonwealth: And the Ancient Father's were much troubled in answer to their objections;
c-acp d r-crq vmd xx vvi p-acp dt n1: cc dt j n2 vbdr av-d vvn p-acp n1 p-acp po32 n2;
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for when Julian and others did urge, that, seeing by Christs commands we might not resist evill,
for when Julian and Others did urge, that, seeing by Christ commands we might not resist evil,
p-acp c-crq np1 cc n2-jn vdd vvi, cst, vvg p-acp npg1 n2 pns12 vmd xx vvi j-jn,
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but rather be prepared to receive more injuries, therefore no Warre, no Magistracy, no places of Judicature were lawfull:
but rather be prepared to receive more injuries, Therefore no War, no Magistracy, no places of Judicature were lawful:
cc-acp av-c vbi vvn pc-acp vvi dc n2, av dx n1, dx n1, dx n2 pp-f n1 vbdr j:
(26) lecture (DIV2)
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the Fathers in their answer did seeme to yeeld this, only they said, Here was a lawfull way, and a better way:
the Father's in their answer did seem to yield this, only they said, Here was a lawful Way, and a better Way:
dt n2 p-acp po32 n1 vdd vvi pc-acp vvi d, av-j pns32 vvd, av vbds dt j n1, cc dt jc n1:
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To warre, or to take places of Justice were lawfull wayes;
To war, or to take places of justice were lawful ways;
p-acp n1, cc pc-acp vvi n2 pp-f n1 vbdr j n2;
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but yet to refuse these, and not to medle with them at all, was a more sublime, Christian way.
but yet to refuse these, and not to meddle with them At all, was a more sublime, Christian Way.
cc-acp av pc-acp vvi d, cc xx pc-acp vvi p-acp pno32 p-acp d, vbds dt av-dc j, np1 n1.
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And from this mistake came that erroneous opinion of Precepts and Councels.
And from this mistake Come that erroneous opinion of Precepts and Counsels.
cc p-acp d n1 vvd cst j n1 pp-f n2 cc n2.
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Besides, it's thought by the Learned, that some of the Ancient Fathers, being Philosophers before, did retaine much of that stoicall disposition in them,
Beside, it's Thought by the Learned, that Some of the Ancient Father's, being Philosophers before, did retain much of that stoical disposition in them,
p-acp, pn31|vbz vvn p-acp dt j, cst d pp-f dt j n2, vbg n2 p-acp, vdd vvi d pp-f d j n1 p-acp pno32,
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and so made Christs Precepts comply with their affections:
and so made Christ Precepts comply with their affections:
cc av vvd npg1 n2 vvi p-acp po32 n2:
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But this I shall endeavour to prove, that there is no lawfull Morall way heretofore commanded by Moses to the Jewes, which doth not at this time also belong to Christians.
But this I shall endeavour to prove, that there is no lawful Moral Way heretofore commanded by Moses to the Jews, which does not At this time also belong to Christians.
cc-acp d pns11 vmb vvi pc-acp vvi, cst pc-acp vbz dx j j n1 av vvn p-acp np1 p-acp dt np2, r-crq vdz xx p-acp d n1 av vvi p-acp np1.
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Only let me premise thus much, That, howsoever the things questioned by the Adversaries, are lawfull to Christians,
Only let me premise thus much, That, howsoever the things questioned by the Adversaries, Are lawful to Christians,
j vvb pno11 n1 av av-d, cst, c-acp dt n2 vvn p-acp dt n2, vbr j p-acp np1,
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yet there are few that rise up to the practise of them as Christ commanded. Certainly these places;
yet there Are few that rise up to the practice of them as christ commanded. Certainly these places;
av a-acp vbr d cst vvb a-acp p-acp dt n1 pp-f pno32 p-acp np1 vvd. av-j d n2;
(26) lecture (DIV2)
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Of not resisting evil, Of giving our cloak to him that would take away our coat, &c. though they do not exclude the office of a Magistrate,
Of not resisting evil, Of giving our cloak to him that would take away our coat, etc. though they do not exclude the office of a Magistrate,
pp-f xx vvg n-jn, pp-f vvg po12 n1 p-acp pno31 cst vmd vvi av po12 n1, av cs pns32 vdb xx vvi dt n1 pp-f dt n1,
(26) lecture (DIV2)
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or our desire of him to aide us in our defence; yet they do forbid the frequent and common practise of most Christians;
or our desire of him to aid us in our defence; yet they do forbid the frequent and Common practice of most Christians;
cc po12 n1 pp-f pno31 pc-acp vvi pno12 p-acp po12 n1; av pns32 vdb vvi dt j cc j n1 pp-f ds njpg2;
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so that we may say, there are few states, and Kingdomes which doe rise up to the practise of that patience,
so that we may say, there Are few states, and Kingdoms which do rise up to the practice of that patience,
av cst pns12 vmb vvi, pc-acp vbr d n2, cc n2 r-crq vdb vvi a-acp p-acp dt n1 pp-f d n1,
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and christian meeknesse, which we see here commanded.
and christian meekness, which we see Here commanded.
cc njp n1, r-crq pns12 vvb av vvn.
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Insomuch that kingdomes are more the kingdomes of the world then of Christ, and the lawes and practises of Commonwealths are such as sute more with humane states,
Insomuch that kingdoms Are more the kingdoms of the world then of christ, and the laws and practises of Commonwealths Are such as suit more with humane states,
av d n2 vbr av-dc cs n2 pp-f dt n1 av pp-f np1, cc dt n2 cc n2 pp-f n2 vbr d p-acp n1 av-dc p-acp j n2,
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then with the lawes of Christ. But I come to the particulars. And first, whereas it's granted to be lawfull by the Law of Moses to swear,
then with the laws of christ. But I come to the particulars. And First, whereas it's granted to be lawful by the Law of Moses to swear,
av p-acp dt n2 pp-f np1. p-acp pns11 vvb p-acp dt n2-j. cc ord, cs pn31|vbz vvn pc-acp vbi j p-acp dt n1 pp-f np1 pc-acp vvi,
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now (say some) under the Gospel it's made absolutely unlawfull, under any pretence whatsoever,
now (say Some) under the Gospel it's made absolutely unlawful, under any pretence whatsoever,
av (vvb d) p-acp dt n1 pn31|vbz vvn av-j j, p-acp d n1 r-crq,
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and (say they) here our Saviour forbids it absolutely, Swear not at all; and James, following this of our Saviour, doth the like.
and (say they) Here our Saviour forbids it absolutely, Swear not At all; and James, following this of our Saviour, does the like.
cc (vvb pns32) av po12 n1 vvz pn31 av-j, vvb xx p-acp d; cc np1, vvg d pp-f po12 n1, vdz dt j.
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Hence their opinion is, that it is not only unlawfull to swear falsely and vainly, but at all in any respect.
Hence their opinion is, that it is not only unlawful to swear falsely and vainly, but At all in any respect.
av po32 n1 vbz, cst pn31 vbz xx av-j j pc-acp vvi av-j cc av-j, cc-acp p-acp d p-acp d n1.
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And this (say they) is a perfection required of Christians above those of the Law.
And this (say they) is a perfection required of Christians above those of the Law.
cc d (n1 pns32) vbz dt n1 vvd pp-f np1 p-acp d pp-f dt n1.
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Nor is it any wonder that men of late have doubted of this, seeing the Learned shew, that some of the Fathers of old have thought it absolutely unlawfull for a Christian to sweare.
Nor is it any wonder that men of late have doubted of this, seeing the Learned show, that Some of the Father's of old have Thought it absolutely unlawful for a Christian to swear.
ccx vbz pn31 d n1 cst n2 pp-f j vhi vvn pp-f d, vvg dt j n1, cst d pp-f dt n2 pp-f j vhb vvn pn31 av-j j p-acp dt njp pc-acp vvi.
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In Eusebius one Basilides, a Christian, being commanded to swear, replyed, It was not lawfull for him, because he was a Christian:
In Eusebius one Basilides, a Christian, being commanded to swear, replied, It was not lawful for him, Because he was a Christian:
p-acp np1 crd np1, dt njp, vbg vvn pc-acp vvi, vvd, pn31 vbds xx j p-acp pno31, c-acp pns31 vbds dt njp:
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And Hierome saith, that to sweare was permitted to the Jewes, or infants, as to offer sacrifices unto God;
And Jerome Says, that to swear was permitted to the Jews, or Infants, as to offer Sacrifices unto God;
cc np1 vvz, cst pc-acp vvi vbds vvn p-acp dt np2, cc n2, c-acp pc-acp vvi n2 p-acp np1;
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yet I cannot see, but that they did swear also, although sometimes they speake as if they thought there were an absolute prohibition of it.
yet I cannot see, but that they did swear also, although sometime they speak as if they Thought there were an absolute prohibition of it.
av pns11 vmbx vvi, cc-acp cst pns32 vdd vvi av, cs av pns32 vvb c-acp cs pns32 vvd a-acp vbdr dt j n1 pp-f pn31.
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Yet Athanasius made a solemne oath, to purge himselfe, when accused to the Emperour:
Yet Athanasius made a solemn oath, to purge himself, when accused to the Emperor:
av np1 vvd dt j n1, pc-acp vvi px31, c-crq vvn p-acp dt n1:
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and Tertullian saith, though the Christians refused to swear per genium Principis, because that they conceived it a devill,
and Tertullian Says, though the Christians refused to swear per genium Principis, Because that they conceived it a Devil,
cc np1 vvz, cs dt njpg2 vvd pc-acp vvi fw-la fw-la fw-la, p-acp cst pns32 vvd pn31 dt n1,
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yet they did swear per salutem principis.
yet they did swear per salutem principis.
av pns32 vdd vvi fw-la fw-la fw-la.
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Some again have thought, that it is lawfull to sweare, but then only in religious things,
some again have Thought, that it is lawful to swear, but then only in religious things,
d av vhb vvn, cst pn31 vbz j pc-acp vvi, cc-acp av av-j p-acp j n2,
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or in things that doe concern the safety of the Publique, but that it is not lawfull to sweare in any thing of our own, or about any money matter:
or in things that do concern the safety of the Public, but that it is not lawful to swear in any thing of our own, or about any money matter:
cc p-acp n2 cst vdb vvi dt n1 pp-f dt j, cc-acp cst pn31 vbz xx j pc-acp vvi p-acp d n1 pp-f po12 d, cc p-acp d n1 n1:
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and Basil doth object to the Christians of his time, the Example of one Clinius a Pythagorean, who being fined a great summe of money,
and Basil does Object to the Christians of his time, the Exampl of one clinius a Pythagorean, who being fined a great sum of money,
cc np1 vdz vvi p-acp dt np1 pp-f po31 n1, dt n1 pp-f crd np1 dt np1, r-crq vbg vvn dt j n1 pp-f n1,
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and might have escaped it by an oath, yet chose rather to undergoe that dammage then to swear.
and might have escaped it by an oath, yet chosen rather to undergo that damage then to swear.
cc vmd vhi vvn pn31 p-acp dt n1, av vvd av-c pc-acp vvi d n1 av pc-acp vvi.
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Some have thought it better, if in humane affaires, where promissory oaths use to be, there were only a naked promise,
some have Thought it better, if in humane affairs, where promissory Oaths use to be, there were only a naked promise,
d vhb vvn pn31 av-jc, cs p-acp j n2, c-crq j n2 vvb pc-acp vbi, pc-acp vbdr av-j dt j n1,
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yet with as great a punishment upon the breaking of it, as if it were perjury,
yet with as great a punishment upon the breaking of it, as if it were perjury,
av p-acp c-acp j dt n1 p-acp dt n-vvg pp-f pn31, c-acp cs pn31 vbdr n1,
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because men are for the most part more awed with fear of punishment then breaking an oath.
Because men Are for the most part more awed with Fear of punishment then breaking an oath.
c-acp n2 vbr p-acp dt av-ds n1 dc vvn p-acp n1 pp-f n1 av vvg dt n1.
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But, whatsoever the thoughts of men may be about limiting of swearing, yet it is lawfull in some cases to swear:
But, whatsoever the thoughts of men may be about limiting of swearing, yet it is lawful in Some cases to swear:
p-acp, r-crq dt n2 pp-f n2 vmb vbi p-acp vvg pp-f vvg, av pn31 vbz j p-acp d n2 pc-acp vvi:
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neither is our Saviour so to be understood as universally forbidding:
neither is our Saviour so to be understood as universally forbidding:
av-dx vbz po12 n1 av pc-acp vbi vvn a-acp av-j vvg:
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First, because then he would have destroyed the Law, which yet he denyeth that he doth;
First, Because then he would have destroyed the Law, which yet he denyeth that he does;
ord, c-acp cs pns31 vmd vhi vvn dt n1, r-crq av pns31 vvz cst pns31 vdz;
(26) lecture (DIV2)
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for Deut. 6. to swear by God, is a command not indeed of a thing absolutely in it self,
for Deuteronomy 6. to swear by God, is a command not indeed of a thing absolutely in it self,
c-acp np1 crd p-acp vvi p-acp np1, vbz dt n1 xx av pp-f dt n1 av-j p-acp pn31 n1,
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but occasionally, as opportunity shall be: Therefore the word that signifieth To sweare in the Heb. is in the passive sense;
but occasionally, as opportunity shall be: Therefore the word that signifies To swear in the Hebrew is in the passive sense;
cc-acp av-j, c-acp n1 vmb vbi: av dt n1 cst vvz pc-acp vvi p-acp dt np1 vbz p-acp dt j n1;
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implying that we are not voluntarily to choose to doe so, but when necessity requireth it.
implying that we Are not voluntarily to choose to do so, but when necessity requires it.
vvg cst pns12 vbr xx av-jn pc-acp vvi pc-acp vdi av, cc-acp q-crq n1 vvz pn31.
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3554
Secondly, again, Christ doth not absolutely prohibit it, because the use and end of an oath is perpetuall, which is to end controversies, Heb. 6. Therefore Aquinas saith well, that, what first principles are in speculatives, to determine all conclusions, the same an oath is in practicalls, to end controversies.
Secondly, again, christ does not absolutely prohibit it, Because the use and end of an oath is perpetual, which is to end controversies, Hebrew 6. Therefore Aquinas Says well, that, what First principles Are in speculatives, to determine all conclusions, the same an oath is in practicals, to end controversies.
ord, av, np1 vdz xx av-j vvi pn31, c-acp dt n1 cc n1 pp-f dt n1 vbz j, r-crq vbz pc-acp vvi n2, np1 crd av np1 vvz av, cst, r-crq ord n2 vbr p-acp n2-j, pc-acp vvi d n2, dt d dt n1 vbz p-acp n2, pc-acp vvi n2.
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Thirdly, and lastly, we have the example of Paul swearing sometimes in his Epistle;
Thirdly, and lastly, we have the Exampl of Paul swearing sometime in his Epistle;
ord, cc ord, pns12 vhb dt n1 pp-f np1 vvg av p-acp po31 n1;
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so that our Saviour doth not altogether forbid it, but he reproveth the Pharisees corrupt glosses, which were, 1. To think that if a man did not name God in his oath,
so that our Saviour does not altogether forbid it, but he Reproveth the Pharisees corrupt Glosses, which were, 1. To think that if a man did not name God in his oath,
av cst po12 n1 vdz xx av vvi pn31, cc-acp pns31 vvz dt np2 j n2, r-crq vbdr, crd p-acp vvi cst cs dt n1 vdd xx vvi np1 p-acp po31 n1,
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though it were by other creatures, it was not perjury, if he did falsifie that oath.
though it were by other creatures, it was not perjury, if he did falsify that oath.
cs pn31 vbdr p-acp j-jn n2, pn31 vbds xx n1, cs pns31 vdd vvi d n1.
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And how many come neer this, who think if they sweare by the creatures, so that God is not named, it's not such an hainous thing.
And how many come near this, who think if they swear by the creatures, so that God is not nam, it's not such an heinous thing.
cc c-crq d vvb av-j d, r-crq vvb cs pns32 vvb p-acp dt n2, av cst np1 vbz xx vvn, pn31|vbz xx d dt j n1.
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3559
The second corrupt interpretation was, They thought that Gods Name was not polluted, if so be they intended to make good their promise,
The second corrupt Interpretation was, They Thought that God's Name was not polluted, if so be they intended to make good their promise,
dt ord j n1 vbds, pns32 vvd cst ng1 n1 vbds xx vvn, cs av vbb pns32 vvn pc-acp vvi j po32 n1,
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3560
though they did use the Name of God in their oathes, about unnecessary, and vain matters.
though they did use the Name of God in their Oaths, about unnecessary, and vain matters.
cs pns32 vdd vvi dt n1 pp-f np1 p-acp po32 n2, p-acp j, cc j n2.
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3561
Now this our Saviour forbids by his affirmative Direction, Let your yea, be yea, and nay,
Now this our Saviour forbids by his affirmative Direction, Let your yea, be yea, and nay,
av d po12 n1 vvz p-acp po31 j n1, vvb po22 uh, vbb uh, cc uh-x,
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nay, whatsoever is more then this is of sinne. He speakes there of our ordinary and familiar discourse as private persons; not concerning a publike consideration:nay, whatsoever is more then this is of sin. He speaks there of our ordinary and familiar discourse as private Persons; not Concerning a public consideration:
uh-x, r-crq vbz av-dc cs d vbz pp-f n1. pns31 vvz a-acp pp-f po12 j cc j-jn n1 c-acp j n2; xx vvg dt j n1:
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even as afterwards, when he mentioneth the duty of not resisting evil, he forbids private revenge, and not publique justice.
even as afterwards, when he mentioneth the duty of not resisting evil, he forbids private revenge, and not public Justice.
av c-acp av, c-crq pns31 vvz dt n1 pp-f xx vvg n-jn, pns31 vvz j n1, cc xx j n1.
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Although some understand this of our Saviours, and that of James, not of assertory oaths (for it's spoken by our Saviour, in addition unto that, Thou shalt pay unto the Lord thy vowes) but of promissory oaths;
Although Some understand this of our Saviors, and that of James, not of assertory Oaths (for it's spoken by our Saviour, in addition unto that, Thou shalt pay unto the Lord thy vows) but of promissory Oaths;
cs d vvb d pp-f po12 ng1, cc d pp-f np1, xx pp-f n1 n2 (c-acp pn31|vbz vvn p-acp po12 n1, p-acp n1 p-acp d, pns21 vm2 vvi p-acp dt n1 po21 n2) p-acp pp-f j n2;
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and so the meaning is, Although thou intend to performe or do such a thing, yet doe not sweare, because things are so uncertain, and many things may fall out: and this is very probable.
and so the meaning is, Although thou intend to perform or do such a thing, yet do not swear, Because things Are so uncertain, and many things may fallen out: and this is very probable.
cc av dt n1 vbz, cs pns21 vvb pc-acp vvi cc vdb d dt n1, av vdb xx vvi, c-acp n2 vbr av j, cc d n2 vmb vvi av: cc d vbz av j.
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Only if you understand it the former way, you must not take it so, as if an oath were such a lawfull thing,
Only if you understand it the former Way, you must not take it so, as if an oath were such a lawful thing,
j cs pn22 vvb pn31 dt j n1, pn22 vmb xx vvi pn31 av, c-acp cs dt n1 vbdr d dt j n1,
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as that it is propter se appetendum; but only as physick is, which is sometimes necessary for another thing.
as that it is propter se appetendum; but only as physic is, which is sometime necessary for Another thing.
c-acp cst pn31 vbz fw-la fw-la fw-la; p-acp j c-acp n1 vbz, r-crq vbz av j p-acp j-jn n1.
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Thus therefore having cleared, that our Saviour intendeth no higher thing then that was lawfull before, give me leave to reprove the common practise among men, who say they are Christians, about swearing.
Thus Therefore having cleared, that our Saviour intends no higher thing then that was lawful before, give me leave to reprove the Common practice among men, who say they Are Christians, about swearing.
av av vhg vvn, cst po12 n1 vvz dx jc n1 cs d vbds j a-acp, vvb pno11 n1 pc-acp vvi dt j n1 p-acp n2, r-crq vvb pns32 vbr np1, p-acp vvg.
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If you observe men in their discourse, in their trading, do they carry themselves so,
If you observe men in their discourse, in their trading, do they carry themselves so,
cs pn22 vvb n2 p-acp po32 n1, p-acp po32 n-vvg, vdb pns32 vvi px32 av,
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as if Christ had said, Sweare not at all; and not rather, as if he said, Sweare alwayes,
as if christ had said, Swear not At all; and not rather, as if he said, Swear always,
c-acp cs np1 vhd vvn, vvb xx p-acp d; cc xx av-c, c-acp cs pns31 vvd, vvb av,
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and altogether? Oh therefore that this common customary way of swearing, which doth so directly oppose Christ, were wholly laid aside!
and altogether? O Therefore that this Common customary Way of swearing, which does so directly oppose christ, were wholly laid aside!
cc av? uh av d d j j n1 pp-f vvg, r-crq vdz av av-j vvi np1, vbdr av-jn vvn av!
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The very Heathens will condemne us herein, and among the Heathens, ex animi sui sententiâ, was in stead of an oath.
The very heathens will condemn us herein, and among the heathens, ex animi sui sententiâ, was in stead of an oath.
dt j n2-jn vmb vvi pno12 av, cc p-acp dt n2-jn, fw-la fw-la fw-la fw-la, vbds p-acp n1 pp-f dt n1.
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It seemeth this custome of swearing in discourse hath been of old; for Chrysostome and Austin are very vehement against it in their Sermons. Now let us proceed.
It seems this custom of swearing in discourse hath been of old; for Chrysostom and Austin Are very vehement against it in their Sermons. Now let us proceed.
pn31 vvz d n1 pp-f vvg p-acp n1 vhz vbn pp-f j; p-acp np1 cc np1 vbr av j p-acp pn31 p-acp po32 n2. av vvb pno12 vvi.
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There are some, who from those words of our Saviour spoken ver. 38, 39, 40, 41. doe gather, that now under the Gospel it's not lawfull, 1. To put any man to death for any fault whatsoever. 2. That it's not lawfull to warre. 3. Not to goe to law in any case. 4. Not to seek to a Magistrate for the defence of our selves;
There Are Some, who from those words of our Saviour spoken for. 38, 39, 40, 41. do gather, that now under the Gospel it's not lawful, 1. To put any man to death for any fault whatsoever. 2. That it's not lawful to war. 3. Not to go to law in any case. 4. Not to seek to a Magistrate for the defence of our selves;
pc-acp vbr d, r-crq p-acp d n2 pp-f po12 n1 vvn p-acp. crd, crd, crd, crd vdb vvi, cst av p-acp dt n1 pn31|vbz xx j, crd p-acp vvi d n1 p-acp n1 p-acp d n1 r-crq. crd cst pn31|vbz xx j p-acp n1. crd xx pc-acp vvi p-acp n1 p-acp d n1. crd xx pc-acp vvi p-acp dt n1 p-acp dt n1 pp-f po12 n2;
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Therefore in these opinions they thinke they hold forth much of Christian meeknesse and patience:
Therefore in these opinions they think they hold forth much of Christian meekness and patience:
av p-acp d n2 pns32 vvb pns32 vvb av d pp-f np1 n1 cc n1:
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but before we come to the particulars, let us consider in what sense it's said, An eye for an eye, A tooth for a tooth.
but before we come to the particulars, let us Consider in what sense it's said, an eye for an eye, A tooth for a tooth.
cc-acp c-acp pns12 vvb p-acp dt n2-j, vvb pno12 vvi p-acp r-crq n1 pn31|vbz vvn, dt n1 p-acp dt n1, dt n1 p-acp dt n1.
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This kinde of Law was an ancient one among other Nations: Aristotle cals it NONLATINALPHABET.
This kind of Law was an ancient one among other nations: Aristotle calls it.
d n1 pp-f n1 vbds dt j pi p-acp j-jn n2: np1 vvz pn31.
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And we reade of a double retaliation, one Pythagoricall, which was wicked and ungodly, holding that if a man did thieve from one, the same might thieve from him again:
And we read of a double retaliation, one Pythagorical, which was wicked and ungodly, holding that if a man did Thieve from one, the same might Thieve from him again:
cc pns12 vvb pp-f dt j-jn n1, crd j, r-crq vbds j cc j, vvg cst cs dt n1 vdd vvi p-acp crd, dt d vmd vvi p-acp pno31 av:
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The other Mosaicall, which was good, and had justice in it.
The other Mosaical, which was good, and had Justice in it.
dt j-jn j, r-crq vbds j, cc vhd n1 p-acp pn31.
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Only the Question is, Whether this be literally to be understood, that it was lawfull for a man, who had his eye or teeth struck out by another, to desire of the Judge, that he, who did this violence, should also have his eye or tooth beaten out.
Only the Question is, Whither this be literally to be understood, that it was lawful for a man, who had his eye or teeth struck out by Another, to desire of the Judge, that he, who did this violence, should also have his eye or tooth beaten out.
j dt n1 vbz, cs d vbb av-j pc-acp vbi vvn, cst pn31 vbds j p-acp dt n1, r-crq vhd po31 n1 cc n2 vvd av p-acp j-jn, pc-acp vvi pp-f dt n1, cst pns31, r-crq vdd d n1, vmd av vhi po31 n1 cc n1 vvn av.
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You may reade the Law Exod. 21. 23. and how it ought to be moderated by Judges, (private men not being left to revenge themselves) Deut. 19. 19. This Law was not given (as one wickedly saith) to indulge the childish condition of the Jewes,
You may read the Law Exod 21. 23. and how it ought to be moderated by Judges, (private men not being left to revenge themselves) Deuteronomy 19. 19. This Law was not given (as one wickedly Says) to indulge the childish condition of the Jews,
pn22 vmb vvi dt n1 np1 crd crd cc q-crq pn31 vmd pc-acp vbi vvn p-acp n2, (j n2 xx vbg vvn pc-acp vvi px32) np1 crd crd d n1 vbds xx vvn (c-acp pi av-j vvz) pc-acp vvi dt j n1 pp-f dt np2,
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as being apt to revenge, and therefore makes it an imperfect Law, (saying that many lawes of men were more perfect lawes) but it was given against private revenge,
as being apt to revenge, and Therefore makes it an imperfect Law, (saying that many laws of men were more perfect laws) but it was given against private revenge,
c-acp vbg j pc-acp vvi, cc av vvz pn31 dt j n1, (vvg cst d n2 pp-f n2 vbdr av-dc j n2) cc-acp pn31 vbds vvn p-acp j n1,
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and the end was that justice might be done.
and the end was that Justice might be done.
cc dt n1 vbds d n1 vmd vbi vdn.
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Now some have said, this Law was literally observed, and that a man who was wounded by another, hee himselfe was wounded againe.
Now Some have said, this Law was literally observed, and that a man who was wounded by Another, he himself was wounded again.
av d vhb vvn, d n1 vbds av-j vvn, cc cst dt n1 r-crq vbds vvn p-acp j-jn, pns31 px31 vbds vvn av.
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But I doe rather thinke that the command in the letter of it was not observed,
But I do rather think that the command in the Letter of it was not observed,
p-acp pns11 vdb av-c vvi d dt n1 p-acp dt n1 pp-f pn31 vbds xx vvn,
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but that a recompence was made according to the judgement of the Judge for the losse:
but that a recompense was made according to the judgement of the Judge for the loss:
cc-acp cst dt n1 vbds vvn vvg p-acp dt n1 pp-f dt n1 p-acp dt n1:
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and ▪ it would have been a very hard thing, if one man had wounded another, to inflict just such a wound,
and ▪ it would have been a very hard thing, if one man had wounded Another, to inflict just such a wound,
cc ▪ pn31 vmd vhi vbn dt j j n1, cs crd n1 vhd vvn j-jn, pc-acp vvi av d dt n1,
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neither deeper nor broader, nor doing no more hurt upon the man who offered violence. Wee therefore come to the Questions:
neither Deeper nor Broader, nor doing no more hurt upon the man who offered violence. we Therefore come to the Questions:
dx jc-jn ccx jc, ccx vdg dx dc n1 p-acp dt n1 r-crq vvd n1. pns12 av vvb p-acp dt n2:
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And first concerning capitall punishments to be inflicted upon some offenders.
And First Concerning capital punishments to be inflicted upon Some offenders.
cc ord vvg j n2 pc-acp vbi vvn p-acp d n2.
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There are those that say, It doth not stand with the goodnesse and meaknesse of a Gospel-spirit to put any man to death for any crime whatsoever.
There Are those that say, It does not stand with the Goodness and meaknesse of a Gospel-spirit to put any man to death for any crime whatsoever.
pc-acp vbr d cst vvb, pn31 vdz xx vvi p-acp dt n1 cc n1 pp-f dt n1 pc-acp vvi d n1 p-acp n1 p-acp d n1 r-crq.
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But the falsenesse hereof doth appeare, 1. In that its a command of God from the beginning, with a perpetuall reason added to it, that he who was guilty of murder, should be put to death;
But the falseness hereof does appear, 1. In that its a command of God from the beginning, with a perpetual reason added to it, that he who was guilty of murder, should be put to death;
p-acp dt n1 av vdz vvi, crd p-acp cst vbz dt n1 pp-f np1 p-acp dt n1, p-acp dt j n1 vvn p-acp pn31, cst pns31 r-crq vbds j pp-f n1, vmd vbi vvn p-acp n1;
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so that at least in this case there ought to be a capitall punishment.
so that At least in this case there ought to be a capital punishment.
av cst p-acp ds p-acp d n1 a-acp pi pc-acp vbi dt j n1.
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Now the command that God gave is Gen. 9. 6. Whosoever sheddeth mans blood, by man shall his blood be shed, and there is the reason given of it, because the image of God, viz. in his soule, is in him. To elude this, they say, that this is not a command, but a meere prediction:
Now the command that God gave is Gen. 9. 6. Whosoever sheds men blood, by man shall his blood be shed, and there is the reason given of it, Because the image of God, viz. in his soul, is in him. To elude this, they say, that this is not a command, but a mere prediction:
av dt n1 cst np1 vvd vbz np1 crd crd r-crq vvz ng1 n1, p-acp n1 vmb po31 n1 vbi vvn, cc pc-acp vbz dt n1 vvn pp-f pn31, p-acp dt n1 pp-f np1, n1 p-acp po31 n1, vbz p-acp pno31. pc-acp vvi d, pns32 vvb, cst d vbz xx dt n1, cc-acp dt j n1:
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God doth here foretell (say they) what will befall the murderer, not what a Magistrate is bound to doe.
God does Here foretell (say they) what will befall the murderer, not what a Magistrate is bound to do.
np1 vdz av vvi (vvb pns32) r-crq vmb vvi dt n1, xx r-crq dt n1 vbz vvn pc-acp vdi.
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But that is a meere evasion;
But that is a mere evasion;
p-acp d vbz dt j n1;
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for why should God fore-tell this, but because it was a duty to be done? Therefore its not said indefinitely, Hee that sheddeth mans blood, his blood shall be shed, but he addeth, by man it shall be shed.
for why should God foretell this, but Because it was a duty to be done? Therefore its not said indefinitely, He that sheds men blood, his blood shall be shed, but he adds, by man it shall be shed.
c-acp q-crq vmd np1 vvb d, cc-acp c-acp pn31 vbds dt n1 pc-acp vbi vdn? av pn31|vbz xx vvn av-j, pns31 cst vvz ng1 n1, po31 n1 vmb vbi vvn, p-acp pns31 vvz, p-acp n1 pn31 vmb vbi vvn.
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Therefore, howsoever a great Scholar saith, That those are deceived, who think capitall punishments are appointed by the Law of Nature,
Therefore, howsoever a great Scholar Says, That those Are deceived, who think capital punishments Are appointed by the Law of Nature,
av, c-acp dt j n1 vvz, cst d vbr vvn, r-crq vvb j n2 vbr vvn p-acp dt n1 pp-f n1,
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or any perpetuall Law of God; yet this place demonstrateth the contrary:
or any perpetual Law of God; yet this place Demonstrates the contrary:
cc d j n1 pp-f np1; av d n1 vvz dt n-jn:
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neither is it any matter that Plato would have reduced into his common-wealth the abrogation of capitall punishments;
neither is it any matter that Plato would have reduced into his commonwealth the abrogation of capital punishments;
av-dx vbz pn31 d n1 cst np1 vmd vhi vvn p-acp po31 n1 dt n1 pp-f j n2;
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or that the Romans for a while did use no heavier punishment, then deportation, or banishment;
or that the Roman for a while did use no Heavier punishment, then deportation, or banishment;
cc cst dt njp2 p-acp dt n1 vdd vvi dx jc n1, cs n1, cc n1;
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wee must live by commands, and not by examples, especially humane.
we must live by commands, and not by Examples, especially humane.
pns12 vmb vvi p-acp n2, cc xx p-acp n2, av-j j.
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It's instanced in Cain, who, though he killed his brother Abel, yet God did not destroy him.
It's instanced in Cain, who, though he killed his brother Abel, yet God did not destroy him.
pn31|vbz vvn p-acp np1, r-crq, cs pns31 vvd po31 n1 np1, av np1 vdd xx vvi pno31.
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It must be granted, that Gods indulgence to Cain was very great;
It must be granted, that God's indulgence to Cain was very great;
pn31 vmb vbi vvn, cst ng1 n1 p-acp np1 vbds av j;
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for he doth not only spare his life, but sets a marke upon him to preserve him (what this was, they are most to be commended, who dare not determine it,
for he does not only spare his life, but sets a mark upon him to preserve him (what this was, they Are most to be commended, who Dare not determine it,
c-acp pns31 vdz xx av-j vvi po31 n1, cc-acp vvz dt n1 p-acp pno31 pc-acp vvi pno31 (r-crq d vbds, pns32 vbr av-ds pc-acp vbi vvn, r-crq vvb xx vvi pn31,
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because the Scripture is silent in it.) and not onely so, but hee addeth a more severe punishment to that man that shall kill Cain, then was due to the killing of any man.
Because the Scripture is silent in it.) and not only so, but he adds a more severe punishment to that man that shall kill Cain, then was due to the killing of any man.
c-acp dt n1 vbz j p-acp pn31.) cc xx av-j av, cc-acp pns31 vvz dt av-dc j n1 p-acp d n1 cst vmb vvi np1, av vbds j-jn p-acp dt n-vvg pp-f d n1.
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This hath made some wonder, but the answer is very easie, that where God, for some speciall reasons, doth prohibit such a fact,
This hath made Some wonder, but the answer is very easy, that where God, for Some special Reasons, does prohibit such a fact,
np1 vhz vvn d n1, cc-acp dt n1 vbz av j, cst c-crq np1, p-acp d j n2, vdz vvi d dt n1,
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if that be notwithstanding committed, it is to be accounted more hainous.
if that be notwithstanding committed, it is to be accounted more heinous.
cs d vbb a-acp vvn, pn31 vbz pc-acp vbi vvn av-dc j.
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And God in suffering Cain to live, was not so much indulgent as severe, in suffering him to be an instance of his displeasure against him to all the world;
And God in suffering Cain to live, was not so much indulgent as severe, in suffering him to be an instance of his displeasure against him to all the world;
cc np1 p-acp vvg np1 pc-acp vvi, vbds xx av av-d j c-acp j, p-acp vvg pno31 pc-acp vbi dt n1 pp-f po31 n1 p-acp pno31 p-acp d dt n1;
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As Psal. 59. 11. Slay them not (saith the Psalmist) lest my people forget: so that it is one thing, what God may doe for speciall reasons;
As Psalm 59. 11. Slay them not (Says the Psalmist) lest my people forget: so that it is one thing, what God may do for special Reasons;
c-acp np1 crd crd vvb pno32 xx (vvz dt n1) cs po11 n1 vvi: av cst pn31 vbz crd n1, r-crq np1 vmb vdi c-acp j n2;
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and another, what the common Law of Nature, and the perpetuall Law of God requireth.
and Another, what the Common Law of Nature, and the perpetual Law of God requires.
cc j-jn, r-crq dt j n1 pp-f n1, cc dt j n1 pp-f np1 vvz.
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A seccond Argument for capitall punishments under the Gospel, is from the Magistrates office, who, Rom. 13. is said, not to beare the sword in vaine:
A Second Argument for capital punishments under the Gospel, is from the Magistrates office, who, Rom. 13. is said, not to bear the sword in vain:
dt j n1 p-acp j n2 p-acp dt n1, vbz p-acp dt ng1 n1, r-crq, np1 crd vbz vvn, xx pc-acp vvi dt n1 p-acp j:
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Now the sword, doth imply a power of life and death, and therefore Paul said, If I have done any thing worthy of death, implying there were some things that did deserve it.
Now the sword, does imply a power of life and death, and Therefore Paul said, If I have done any thing worthy of death, implying there were Some things that did deserve it.
av dt n1, vdz vvi dt n1 pp-f n1 cc n1, cc av np1 vvd, cs pns11 vhb vdn d n1 j pp-f n1, vvg pc-acp vbdr d n2 cst vdd vvi pn31.
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Lastly, that to put to death men for faults, is not repugnant to the spirit of the Gospel, appeareth by the judgement upon Ananias and Sapphira. You cannot reade of a more severe expression under the Law,
Lastly, that to put to death men for Faults, is not repugnant to the Spirit of the Gospel, appears by the judgement upon Ananias and Sapphira. You cannot read of a more severe expression under the Law,
ord, cst pc-acp vvi p-acp n1 n2 p-acp n2, vbz xx j p-acp dt n1 pp-f dt n1, vvz p-acp dt n1 p-acp np1 cc np1. pn22 vmbx vvi pp-f dt av-dc j n1 p-acp dt n1,
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then that was of the Gospel;
then that was of the Gospel;
av cst vbds pp-f dt n1;
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so that as we are indeed to labour for the meeknes and patience of a Christian,
so that as we Are indeed to labour for the meekness and patience of a Christian,
av d c-acp pns12 vbr av pc-acp vvi p-acp dt n1 cc n1 pp-f dt njp,
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yet we are not to forget zeale for Gods glory, and the publick good, it being cruelty to the good to spare the bad:
yet we Are not to forget zeal for God's glory, and the public good, it being cruelty to the good to spare the bad:
av pns12 vbr xx pc-acp vvi n1 p-acp npg1 n1, cc dt j j, pn31 vbg n1 p-acp dt j pc-acp vvi dt j:
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and if we would pity such a man offending, we must much more pity the common-wealth.
and if we would pity such a man offending, we must much more pity the commonwealth.
cc cs pns12 vmd vvi d dt n1 vvg, pns12 vmb av-d av-dc vvi dt n1.
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That which is objected to this is, 1. The rebuke that our Saviour gave to his Disciples,
That which is objected to this is, 1. The rebuke that our Saviour gave to his Disciples,
cst r-crq vbz vvn p-acp d vbz, crd dt n1 cst po12 n1 vvd p-acp po31 n2,
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when they would have had fire come downe from heaven: They are reproved upon this ground, because they knew not what spirit they were of.
when they would have had fire come down from heaven: They Are reproved upon this ground, Because they knew not what Spirit they were of.
c-crq pns32 vmd vhi vhn n1 vvn a-acp p-acp n1: pns32 vbr vvn p-acp d n1, c-acp pns32 vvd xx r-crq n1 pns32 vbdr pp-f.
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Now, say they, this spirit is the spirit of the New Testament, which is opposed to the Spirit of Elias in the Old. The answer is obvious, that Christ doth not there oppose the Spirit of the New Testament & the Old together,
Now, say they, this Spirit is the Spirit of the New Testament, which is opposed to the Spirit of Elias in the Old. The answer is obvious, that christ does not there oppose the Spirit of the New Testament & the Old together,
av, vvb pns32, d n1 vbz dt n1 pp-f dt j n1, r-crq vbz vvn p-acp dt n1 pp-f np1 p-acp dt np1 dt n1 vbz j, cst np1 vdz xx pc-acp vvi dt n1 pp-f dt j n1 cc dt j av,
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but their spirit, and Elias his spirit.
but their Spirit, and Elias his Spirit.
cc-acp po32 n1, cc np1 po31 n1.
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What Elias did, he was moved unto by the Spirit of God, not for any private revenge,
What Elias did, he was moved unto by the Spirit of God, not for any private revenge,
q-crq np1 vdd, pns31 vbds vvn p-acp p-acp dt n1 pp-f np1, xx p-acp d j n1,
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but that the glory of God might be illustrated. Now this fire of theirs was rash and vindicative:
but that the glory of God might be illustrated. Now this fire of theirs was rash and vindicative:
cc-acp cst dt n1 pp-f np1 vmd vbi vvn. av d n1 pp-f png32 vbds j cc j:
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It was not elementary fire, but culinary; nourished by low and unworthy considerations.
It was not elementary fire, but culinary; nourished by low and unworthy considerations.
pn31 vbds xx j n1, cc-acp j; vvn p-acp j cc j n2.
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In the next place they urge the fact of our Saviour, John 8. to the adulteresse;
In the next place they urge the fact of our Saviour, John 8. to the adulteress;
p-acp dt ord n1 pns32 vvb dt n1 pp-f po12 n1, np1 crd p-acp dt n1;
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where he doth not proceed to the stoning of her, but rather freeth her.
where he does not proceed to the stoning of her, but rather freeth her.
c-crq pns31 vdz xx vvi p-acp dt j-vvg pp-f pno31, cc-acp av-c vvz pno31.
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The answer is, that Christ in his first coming was not as a Judge, and therefore did not take upon him to medle in temporall punishments, only as a minister, he laboured to bring them unto repentance, both the woman, and the accusers.
The answer is, that christ in his First coming was not as a Judge, and Therefore did not take upon him to meddle in temporal punishments, only as a minister, he laboured to bring them unto Repentance, both the woman, and the accusers.
dt n1 vbz, cst np1 p-acp po31 ord n-vvg vbds xx p-acp dt n1, cc av vdd xx vvi p-acp pno31 pc-acp vvi p-acp j n2, av-j c-acp dt n1, pns31 vvd pc-acp vvi pno32 p-acp n1, d dt n1, cc dt n2.
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And whereas again it's objected, that this way of putting to death, is against charity and love of mens souls,
And whereas again it's objected, that this Way of putting to death, is against charity and love of men's Souls,
cc cs av pn31|vbz vvn, cst d n1 pp-f vvg p-acp n1, vbz p-acp n1 cc n1 pp-f ng2 n2,
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because many are put to death without any seeming repentance, which is presently to send them to Hell.
Because many Are put to death without any seeming Repentance, which is presently to send them to Hell.
c-acp d vbr vvn p-acp n1 p-acp d j-vvg n1, r-crq vbz av-j pc-acp vvi pno32 p-acp n1.
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The answer is, that all Magistrates, they are to take care for the salvation of the malefactors souls,
The answer is, that all Magistrates, they Are to take care for the salvation of the malefactors Souls,
dt n1 vbz, cst d n2, pns32 vbr pc-acp vvi n1 p-acp dt n1 pp-f dt n2 n2,
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as much as in them lyeth;
as much as in them lies;
c-acp d c-acp p-acp pno32 vvz;
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but if they do perish in their sins, this ariseth not from justice done, which is rather to bring them in mind of their sins,
but if they do perish in their Sins, this arises not from Justice done, which is rather to bring them in mind of their Sins,
cc-acp cs pns32 vdb vvi p-acp po32 n2, d vvz xx p-acp n1 vdn, r-crq vbz av-c pc-acp vvi pno32 p-acp n1 pp-f po32 n2,
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and to humble them, but it cometh from the frowardnesse, and obstinacy in their own hearts.
and to humble them, but it comes from the frowardness, and obstinacy in their own hearts.
cc pc-acp vvi pno32, cc-acp pn31 vvz p-acp dt n1, cc n1 p-acp po32 d n2.
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And in that, we see a Magistracy confirmed in the Gospel, we need not require an expresse command in the New Testament for the putting of some malefactors to death.
And in that, we see a Magistracy confirmed in the Gospel, we need not require an express command in the New Testament for the putting of Some malefactors to death.
cc p-acp d, pns12 vvb dt n1 vvn p-acp dt n1, pns12 vvb xx vvi dt j n1 p-acp dt j n1 p-acp dt n-vvg pp-f d n2 p-acp n1.
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The third thing which they say was allowed in the Law, but forbid by Christ in the Gospel, is Warre: And certainly we may reade in Antiquity, that the Christians did refuse warre, but not universally;
The third thing which they say was allowed in the Law, but forbid by christ in the Gospel, is War: And Certainly we may read in Antiquity, that the Christians did refuse war, but not universally;
dt ord n1 r-crq pns32 vvb vbds vvn p-acp dt n1, cc-acp vvb p-acp np1 p-acp dt n1, vbz n1: cc av-j pns12 vmb vvi p-acp n1, cst dt np1 vdd vvi n1, cc-acp xx av-j;
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for there were Christian souldiers, only there were some peculiar causes, why in those times, the Christians might decline it;
for there were Christian Soldiers, only there were Some peculiar Causes, why in those times, the Christians might decline it;
c-acp a-acp vbdr njp n2, av-j a-acp vbdr d j n2, c-crq p-acp d n2, dt np1 vmd vvi pn31;
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As, first, because in their military oath, there was a calling upon an heathen god, and their banners lifted up were polluted with idolatry.
As, First, Because in their military oath, there was a calling upon an heathen god, and their banners lifted up were polluted with idolatry.
c-acp, ord, c-acp p-acp po32 j n1, a-acp vbds dt vvg p-acp dt j-jn n1, cc po32 n2 vvd a-acp vbdr vvn p-acp n1.
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And secondly, because they should be forced sometimes to be instruments in accomplishing the Emperours Edicts against the Christians, which they would not doe:
And secondly, Because they should be forced sometime to be Instruments in accomplishing the emperors Edicts against the Christians, which they would not do:
cc ord, c-acp pns32 vmd vbi vvn av pc-acp vbi n2 p-acp vvg dt ng1 n2 p-acp dt njpg2, r-crq pns32 vmd xx vdi:
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Now if we bring places out of the Old Testament for the lawfulnesse of warres, they care not;
Now if we bring places out of the Old Testament for the lawfulness of wars, they care not;
av cs pns12 vvb n2 av pp-f dt j n1 p-acp dt n1 pp-f n2, pns32 vvb xx;
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for, say they, the lawes of Nature, and of Moses are to be reformed by the Lawes of Christ, God indeed (say they) gave the Jewes in the Old Testament leave to fight,
for, say they, the laws of Nature, and of Moses Are to be reformed by the Laws of christ, God indeed (say they) gave the Jews in the Old Testament leave to fight,
c-acp, vvb pns32, dt n2 pp-f n1, cc pp-f np1 vbr pc-acp vbi vvn p-acp dt n2 pp-f np1, np1 av (vvb pns32) vvd dt np2 p-acp dt j n1 vvb pc-acp vvi,
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because they had a temporall inheritance and possession given them, which they could not keep but by force of arms:
Because they had a temporal inheritance and possession given them, which they could not keep but by force of arms:
c-acp pns32 vhd dt j n1 cc n1 vvn pno32, r-crq pns32 vmd xx vvi cc-acp p-acp n1 pp-f n2:
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now under the New Testament, God hath not done so to his people.
now under the New Testament, God hath not done so to his people.
av p-acp dt j n1, np1 vhz xx vdn av p-acp po31 n1.
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Thus they say, but this is a shift, for we know Abraham, by a meere law of nature, went to war,
Thus they say, but this is a shift, for we know Abraham, by a mere law of nature, went to war,
av pns32 vvb, cc-acp d vbz dt n1, c-acp pns12 vvb np1, p-acp dt j n1 pp-f n1, vvd p-acp n1,
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and delivered his nephew Lot, being oppressed by enemies.
and Delivered his nephew Lot, being oppressed by enemies.
cc vvd po31 n1 n1, vbg vvn p-acp n2.
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But that Warre is allowed by Christ, appeareth plainly by comparing 1 Tim. 2. 3. and Rom. 13. where the Apostle would have us pray for Magistrates,
But that War is allowed by christ, appears plainly by comparing 1 Tim. 2. 3. and Rom. 13. where the Apostle would have us pray for Magistrates,
p-acp d n1 vbz vvn p-acp np1, vvz av-j p-acp vvg crd np1 crd crd cc np1 crd c-crq dt n1 vmd vhi pno12 vvb p-acp n2,
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and supposeth, that while they are Magistrates, they may be Christians, and come to the faith;
and Supposeth, that while they Are Magistrates, they may be Christians, and come to the faith;
cc vvz, cst cs pns32 vbr n2, pns32 vmb vbi np1, cc vvb p-acp dt n1;
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so that thereby we may live a quiet and godly life under them;
so that thereby we may live a quiet and godly life under them;
av cst av pns12 vmb vvi dt j-jn cc j n1 p-acp pno32;
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now how can this be, unlesse they draw their sword upon offenders? And if they cannot in an ordinary legall way be brought to judgement, then by force of Armes.
now how can this be, unless they draw their sword upon offenders? And if they cannot in an ordinary Legal Way be brought to judgement, then by force of Arms.
av q-crq vmb d vbi, cs pns32 vvb po32 n1 p-acp n2? cc cs pns32 vmbx p-acp dt j j n1 vbi vvn p-acp n1, av p-acp n1 pp-f n2.
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3649
The second known argument is from Luke 3. where John Baptist counselleth the souldiers not to lay down their office,
The second known argument is from Lycia 3. where John Baptist counselleth the Soldiers not to lay down their office,
dt ord vvn n1 vbz p-acp av crd n1 np1 np1 vvz dt n2 xx pc-acp vvi a-acp po32 n1,
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but to looke to such duties as was necessary to them in that place;
but to look to such duties as was necessary to them in that place;
cc-acp pc-acp vvi p-acp d n2 c-acp vbds j p-acp pno32 p-acp d n1;
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and, which is to be observed, these were mercenary souldiers, as it is thought, they were at that time.
and, which is to be observed, these were mercenary Soldiers, as it is Thought, they were At that time.
cc, r-crq vbz pc-acp vbi vvn, d vbdr j-jn n2, c-acp pn31 vbz vvn, pns32 vbdr p-acp d n1.
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As for the Objections, they are taken from such considerations as will be examined in the next particular;
As for the Objections, they Are taken from such considerations as will be examined in the next particular;
p-acp p-acp dt n2, pns32 vbr vvn p-acp d n2 c-acp vmb vbi vvn p-acp dt ord j;
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only the Orthodoxe that do hold warre lawfull, they doe acknowledge many rules necessary for the godly and holy managing of it:
only the Orthodox that do hold war lawful, they do acknowledge many rules necessary for the godly and holy managing of it:
av-j dt n1 cst vdb vvi n1 j, pns32 vdb vvi d n2 j p-acp dt j cc j n-vvg pp-f pn31:
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and it's an hard thing to have an holy camp;
and it's an hard thing to have an holy camp;
cc pn31|vbz dt j n1 pc-acp vhi dt j n1;
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and this made Austin say, in regard of the concomitant evils of it, that Omne bellum etiam justum esse detestandum;
and this made Austin say, in regard of the concomitant evils of it, that Omne bellum etiam Justum esse detestandum;
cc d vvn np1 vvb, p-acp n1 pp-f dt j n2-jn pp-f pn31, cst fw-la fw-la fw-la fw-la fw-la fw-la;
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yet not but he thought it necessary to have it used, when it concerned the glory of God,
yet not but he Thought it necessary to have it used, when it concerned the glory of God,
av xx cc-acp pns31 vvd pn31 j pc-acp vhi pn31 vvn, c-crq pn31 vvd dt n1 pp-f np1,
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and the good of the Publique.
and the good of the Public.
cc dt j pp-f dt j.
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LECTURE XX.
LECTURE XX.
n1 crd.
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MATTH. 5. 21, 22. You have heard it hath been said by them of old, &c. THere remaine two Questions more to be decided in this businesse, concerning Christs interpretation of the Law of Moses: The one is about the lawfulnesse of repelling force by force:
MATTHEW. 5. 21, 22. You have herd it hath been said by them of old, etc. THere remain two Questions more to be decided in this business, Concerning Christ Interpretation of the Law of Moses: The one is about the lawfulness of repelling force by force:
av. crd crd, crd pn22 vhb vvn pn31 vhz vbn vvn p-acp pno32 pp-f j, av pc-acp vvi crd n2 av-dc pc-acp vbi vvn p-acp d n1, vvg npg1 n1 pp-f dt n1 pp-f np1: dt pi vbz p-acp dt n1 pp-f j-vvg n1 p-acp n1:
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The other about applying our selves to the Magistrate, to defend us against the injury, and violence of others.
The other about applying our selves to the Magistrate, to defend us against the injury, and violence of Others.
dt j-jn p-acp vvg po12 n2 p-acp dt n1, pc-acp vvi pno12 p-acp dt n1, cc n1 pp-f n2-jn.
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Now, that I may not be tedious in the discussing of these, I will lay down some few grounds that serve to the clearing of the truth herein,
Now, that I may not be tedious in the discussing of these, I will lay down Some few grounds that serve to the clearing of the truth herein,
av, cst pns11 vmb xx vbi j p-acp dt vvg pp-f d, pns11 vmb vvi a-acp d d n2 cst vvb p-acp dt n-vvg pp-f dt n1 av,
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and so proceed to other matter, although (as you have heard) this tendeth much to the dignity and excellency of the Law.
and so proceed to other matter, although (as you have herd) this tendeth much to the dignity and excellency of the Law.
cc av vvb p-acp j-jn n1, cs (c-acp pn22 vhb vvn) d vvz d p-acp dt n1 cc n1 pp-f dt n1.
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First therefore take notice, that there is in all a cursed pronenesse to doe things by way of revenge:
First Therefore take notice, that there is in all a cursed proneness to do things by Way of revenge:
ord av vvi n1, cst a-acp vbz p-acp d dt j-vvn n1 pc-acp vdi n2 p-acp n1 pp-f n1:
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Insomuch that there is not one in a thousand that doth rise up in practise to this excellent way, and rule of patience.
Insomuch that there is not one in a thousand that does rise up in practice to this excellent Way, and Rule of patience.
av cst pc-acp vbz xx crd p-acp dt crd cst vdz vvi a-acp p-acp n1 p-acp d j n1, cc n1 pp-f n1.
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The Heathens, they thought to revenge our selves was lawfull:
The heathens, they Thought to revenge our selves was lawful:
dt n2-jn, pns32 vvd pc-acp vvi po12 n2 vbds j:
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Thus Tully, It's the first office of Justice to hurt no body, unlesse first provoked by injury:
Thus Tully, It's the First office of justice to hurt no body, unless First provoked by injury:
av np1, pn31|vbz dt ord n1 pp-f n1 pc-acp vvi dx n1, cs ord vvn p-acp n1:
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O quam simplicem, veram { que } sententiam (saith Lanctantius) duorum verborum adjectione corrupit! Oh quam simplicem, Veram { que } sententiam (Says Lactantius) Duorum verborum adjection corrupit!
uh fw-la fw-la, n1 { fw-fr } fw-la (vvz np1) fw-la fw-la n1 fw-la!
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But Seneca, he was against this, Immane verbum est ultio; and, Qui ulsciscitur, excusatiùs peccat.
But Senecca, he was against this, Immane verbum est ultio; and, Qui ulsciscitur, excusatiùs peccat.
p-acp np1, pns31 vbds p-acp d, j fw-la fw-la fw-la; cc, fw-la fw-la, fw-la fw-la.
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Now whatsoever the thoughts of men may be about the lawfulnesse, it's certain, the practises of men are much contaminated this way.
Now whatsoever the thoughts of men may be about the lawfulness, it's certain, the practises of men Are much contaminated this Way.
av r-crq dt n2 pp-f n2 vmb vbi p-acp dt n1, pn31|vbz j, dt n2 pp-f n2 vbr av-d vvn d n1.
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In State and Civill matters, in Church matters, what a revengefull spirit breatheth in men? This certainly cometh much short of our Saviours Directions.
In State and Civil matters, in Church matters, what a revengeful Spirit breathes in men? This Certainly comes much short of our Saviors Directions.
p-acp n1 cc j n2, p-acp n1 n2, r-crq dt j n1 vvz p-acp n2? np1 av-j vvz d j pp-f po12 ng1 n2.
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There is no injury or violence offered unto thee, but, in stead of revengefull affections, there may be holy mortifying thoughts in thee:
There is no injury or violence offered unto thee, but, in stead of revengeful affections, there may be holy mortifying thoughts in thee:
pc-acp vbz dx n1 cc n1 vvn p-acp pno21, cc-acp, p-acp n1 pp-f j n2, pc-acp vmb vbi j vvg n2 p-acp pno21:
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As when Sheba cursed David, see how that brought him to the sense of sinne, to look up unto God more then to the instrument.
As when Sheba cursed David, see how that brought him to the sense of sin, to look up unto God more then to the Instrument.
c-acp c-crq np1 j-vvn np1, vvb q-crq d vvd pno31 p-acp dt n1 pp-f n1, pc-acp vvi a-acp p-acp np1 av-dc cs p-acp dt n1.
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All defamations and reproaches may serve to make thy graces more splendent.
All defamations and Reproaches may serve to make thy graces more splendent.
av-d n2 cc n2 vmb vvi pc-acp vvi po21 n2 av-dc j.
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As Plutarch observeth, the Gardener planteth his unsavory herbs, Garlike and Onyons neare his sweetest Roses, that so the smell thereof may be the more prized.
As Plutarch observeth, the Gardener plants his unsavoury herbs, Garlic and Onions near his Sweetest Roses, that so the smell thereof may be the more prized.
p-acp ng1 vvz, dt n1 vvz po31 j n2, n1 cc n2 av-j po31 js n2, cst av dt n1 av vmb vbi dt av-dc vvn.
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That was an excellent temper of Calvin, when reviled by Luther, he said, Etiamsi Lutherus millies me diabolum vocet, ego tamen illum insignem Domini servum agnosco.
That was an excellent temper of calvin, when reviled by Luther, he said, Even if Lutherus Thousands me Diabolum vocet, ego tamen Ilum insignem Domini servum agnosco.
cst vbds dt j n1 pp-f np1, c-crq vvd p-acp np1, pns31 vvd, fw-fr np1 n2 pno11 fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-es.
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Why is it, that there are such suspicions, heart-burnings, defamations of one another, hard speeches and censures,
Why is it, that there Are such suspicions, heartburnings, defamations of one Another, hard Speeches and censures,
q-crq vbz pn31, cst a-acp vbr d n2, n2, n2 pp-f crd j-jn, j n2 cc n2,
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but because this lesson of Christ is not learned by us?
but Because this Lesson of christ is not learned by us?
cc-acp c-acp d n1 pp-f np1 vbz xx j p-acp pno12?
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2. Consider this, that the primitive Christians have gone very farre in this Question, holding it unlawfull to defend a mans self from another who would kill us, by killing of the Invader. Austin saith;
2. Consider this, that the primitive Christians have gone very Far in this Question, holding it unlawful to defend a men self from Another who would kill us, by killing of the Invader. Austin Says;
crd np1 d, cst dt j np1 vhb vvn j av-j p-acp d n1, vvg pn31 j pc-acp vvi dt ng1 n1 p-acp n-jn r-crq vmd vvi pno12, p-acp vvg pp-f dt n1. np1 vvz;
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he cannot tell how to defend those that doe kill the invader; and to this purpose others.
he cannot tell how to defend those that do kill the invader; and to this purpose Others.
pns31 vmbx vvi c-crq pc-acp vvi d cst vdb vvi dt n1; cc p-acp d n1 n2-jn.
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It is maintained by some, that though indeed a man is not bound to be killed rather then to kill;
It is maintained by Some, that though indeed a man is not bound to be killed rather then to kill;
pn31 vbz vvn p-acp d, cst cs av dt n1 vbz xx vvn pc-acp vbi vvn av-c cs pc-acp vvi;
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yet if he doe chuse the former rather then the latter, he doth a work full of charity, and worthy of admiration.
yet if he do choose the former rather then the latter, he does a work full of charity, and worthy of admiration.
av cs pns31 vdb vvi dt j av-c cs dt d, pns31 vdz dt n1 j pp-f n1, cc j pp-f n1.
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Another saith, these precepts of Christ were given to the Disciples, who were by their blood to increase the Church,
another Says, these Precepts of christ were given to the Disciples, who were by their blood to increase the Church,
n-jn vvz, d n2 pp-f np1 vbdr vvn p-acp dt n2, r-crq vbdr p-acp po32 n1 pc-acp vvi dt n1,
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and by their patience and humility to convert tyrants: but now modernis non congruit, nec locum habet hodie, esset enim ad detrimentum Ecclesiae; A foolish assertion.
and by their patience and humility to convert Tyrants: but now modernis non congruit, nec locum habet hodie, esset enim ad detrimentum Ecclesiae; A foolish assertion.
cc p-acp po32 n1 cc n1 pc-acp vvi n2: cc-acp av fw-la fw-fr fw-la, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la np1; dt j n1.
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As these goe too high, so the Jesuites in their cases, they goe too low, and give too much roome to the revenge of man;
As these go too high, so the Jesuits in their cases, they go too low, and give too much room to the revenge of man;
p-acp d vvb av j, av dt np2 p-acp po32 n2, pns32 vvb av j, cc vvb av d n1 p-acp dt n1 pp-f n1;
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for so it's determined by them, That a noble man, though he may save his life by flying,
for so it's determined by them, That a noble man, though he may save his life by flying,
c-acp av pn31|vbz vvn p-acp pno32, cst dt j n1, cs pns31 vmb vvi po31 n1 p-acp vvg,
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when invaded suddenly, yet is not bound to fly, but may lawfully kill the invader, if he cannot otherwise preserve his life and honour together.
when invaded suddenly, yet is not bound to fly, but may lawfully kill the invader, if he cannot otherwise preserve his life and honour together.
c-crq vvd av-j, av vbz xx vvn pc-acp vvi, cc-acp vmb av-j vvi dt n1, cs pns31 vmbx av vvi po31 n1 cc n1 av.
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But this is corrupt counsell, and opens a way to many murders upon a pretence of honour.
But this is corrupt counsel, and Opens a Way to many murders upon a pretence of honour.
p-acp d vbz j n1, cc vvz dt n1 p-acp d n2 p-acp dt n1 pp-f n1.
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3. Take notice of this, That the Law of God in the Old Testament was as strict against revenge as any precept in the New Testament,
3. Take notice of this, That the Law of God in the Old Testament was as strict against revenge as any precept in the New Testament,
crd vvb n1 pp-f d, cst dt n1 pp-f np1 p-acp dt j n1 vbds a-acp j p-acp n1 c-acp d n1 p-acp dt j n1,
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and therefore nothing is now required of us, which was not then. and Therefore nothing is now required of us, which was not then.
cc av pix vbz av vvn pp-f pno12, r-crq vbds xx av.
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Consider that place, Levit. 19. 16. Thou shalt not avenge, or beare any grudge against the children of thy people,
Consider that place, Levit. 19. 16. Thou shalt not avenge, or bear any grudge against the children of thy people,
vvb d n1, np1 crd crd pns21 vm2 xx vvi, cc vvi d n1 p-acp dt n2 pp-f po21 n1,
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but thou shalt love thy neighbour as thy self: but thou shalt love thy neighbour as thy self:
cc-acp pns21 vm2 vvi po21 n1 p-acp po21 n1:
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What can be clearer then this, to subdue those waves and tempests that doe rise in our hearts? So Prov. 24. 29. Say not, I will doe to him,
What can be clearer then this, to subdue those waves and tempests that do rise in our hearts? So Curae 24. 29. Say not, I will do to him,
q-crq vmb vbi jc cs d, pc-acp vvi d n2 cc n2 cst vdb vvi p-acp po12 n2? av np1 crd crd vvb xx, pns11 vmb vdi p-acp pno31,
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as he hath done to me: I will render to the man, according to his work: as he hath done to me: I will render to the man, according to his work:
c-acp pns31 vhz vdn p-acp pno11: pns11 vmb vvi p-acp dt n1, vvg p-acp po31 n1:
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here also revengefull expressions and resolutions are forbidden;
Here also revengeful expressions and resolutions Are forbidden;
av av j n2 cc n2 vbr vvn;
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yea, the reason why we are forbidden to avenge our selves given by Paul, Rom. 12. 19. because vengeance belongs unto God, is that which was drawn from the Old Testament.
yea, the reason why we Are forbidden to avenge our selves given by Paul, Rom. 12. 19. Because vengeance belongs unto God, is that which was drawn from the Old Testament.
uh, dt n1 c-crq pns12 vbr vvn pc-acp vvi po12 n2 vvn p-acp np1, np1 crd crd p-acp n1 vvz p-acp np1, vbz d r-crq vbds vvn p-acp dt j n1.
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In stead therefore of disputing, let us seriously set upon the practise of the duty, and the rather because it's sweeter then honey it self to our corrupt hearts;
In stead Therefore of disputing, let us seriously Set upon the practice of the duty, and the rather Because it's Sweeten then honey it self to our corrupt hearts;
p-acp n1 av pp-f vvg, vvb pno12 av-j vvi p-acp dt n1 pp-f dt n1, cc dt av-c c-acp pn31|vbz jc cs n1 pn31 n1 p-acp po12 j n2;
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and at this time, this sinne doth much rage every where.
and At this time, this sin does much rage every where.
cc p-acp d n1, d n1 vdz d vvi d q-crq.
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Lastly, Our Saviour doth not here forbid a lawfull publique revenge, but a private one. This distinction of publique and private revenge, being unknowne to the Fathers in the Primitive times, made them runne into very hard and incommodious expressions;
Lastly, Our Saviour does not Here forbid a lawful public revenge, but a private one. This distinction of public and private revenge, being unknown to the Father's in the Primitive times, made them run into very hard and incommodious expressions;
ord, po12 n1 vdz xx av vvi dt j j n1, p-acp dt j pi. d n1 pp-f j cc j n1, vbg j p-acp dt n2 p-acp dt j n2, vvd pno32 vvi p-acp av j cc j n2;
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some giving occasion hereby of that distinction of counsels and precepts: others, as Austin, making the revenge allowed in the Old Testament to be peculiar to the dispensation of those times:
Some giving occasion hereby of that distinction of Counsels and Precepts: Others, as Austin, making the revenge allowed in the Old Testament to be peculiar to the Dispensation of those times:
d vvg n1 av pp-f d n1 pp-f n2 cc n2: n2-jn, c-acp np1, vvg dt n1 vvn p-acp dt j n1 pc-acp vbi j p-acp dt n1 pp-f d n2:
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Hence, when one Volusianus objected to him, that the Doctrine of Christ did not agree to the manners of a Commonwealth;
Hence, when one volusianus objected to him, that the Doctrine of christ did not agree to the manners of a Commonwealth;
av, c-crq crd np1 vvn p-acp pno31, cst dt n1 pp-f np1 vdd xx vvi p-acp dt n2 pp-f dt n1;
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he answereth by comparing the Precept of Christ with that of Caesars, That he used to forget nothing, but injuries.
he Answers by comparing the Precept of christ with that of Caesars, That he used to forget nothing, but injuries.
pns31 vvz p-acp vvg dt n1 pp-f np1 p-acp d pp-f npg1, cst pns31 vvd pc-acp vvi pix, cc-acp n2.
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Now this doth not indeed speake according to the scope of our Saviour here, who is giving rules to private Christians, not to publique Magistrates.
Now this does not indeed speak according to the scope of our Saviour Here, who is giving rules to private Christians, not to public Magistrates.
av d vdz xx av vvi vvg p-acp dt n1 pp-f po12 n1 av, r-crq vbz vvg n2 p-acp j np1, xx p-acp j n2.
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Now that there is such a distinction as this, appeareth plain, thus;
Now that there is such a distinction as this, appears plain, thus;
av cst pc-acp vbz d dt n1 c-acp d, vvz j, av;
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Paul, Rom. 12. 18. exhorteth Christians not to avenge themselves, because vengeance belongs to God; yet, Chap. 13. speaking of the Magistrate, ver. 4. he saith, He is the avenger to execute wrath upon him that doth evil: Paul, Rom. 12. 18. exhorteth Christians not to avenge themselves, Because vengeance belongs to God; yet, Chap. 13. speaking of the Magistrate, ver. 4. he Says, He is the avenger to execute wrath upon him that does evil:
np1, np1 crd crd vvz njpg2 xx pc-acp vvi px32, c-acp n1 vvz p-acp np1; av, np1 crd vvg pp-f dt n1, fw-la. crd pns31 vvz, pns31 vbz dt n1 pc-acp vvi n1 p-acp pno31 cst vdz n-jn:
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so then there is revenge and a revenger, which is not God; nor yet our selves, but the Magistrate;
so then there is revenge and a revenger, which is not God; nor yet our selves, but the Magistrate;
av av pc-acp vbz n1 cc dt n1, r-crq vbz xx np1; ccx av po12 n2, cc-acp dt n1;
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yet the revenge that the Magistrate inflicteth may well be called the vengeance of God, because it's Gods appointment he should doe it.
yet the revenge that the Magistrate inflicteth may well be called the vengeance of God, Because it's God's appointment he should do it.
av dt n1 cst dt n1 vvz vmb av vbi vvn dt n1 pp-f np1, c-acp pn31|vbz npg1 n1 pns31 vmd vdi pn31.
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Thus Numb. 31. 3. Arme your selves, and avenge the Lord on the Midianites: so 2 Chron. 19. You execute the judgements of the Lord, and not of men;
Thus Numb. 31. 3. Arm your selves, and avenge the Lord on the midianites: so 2 Chronicles 19. You execute the Judgments of the Lord, and not of men;
av j. crd crd vvb po22 n2, cc vvi dt n1 p-acp dt np2: av crd np1 crd pn22 vvb dt n2 pp-f dt n1, cc xx pp-f n2;
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yet for all this, you must know that Magistrates may have revengefull affections in them, even when they execute justice;
yet for all this, you must know that Magistrates may have revengeful affections in them, even when they execute Justice;
av p-acp d d, pn22 vmb vvi d n2 vmb vhi j n2 p-acp pno32, av c-crq pns32 vvb n1;
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and so people, when they implore the Magistrates aid, it may not be out of zeale to justice,
and so people, when they implore the Magistrates aid, it may not be out of zeal to Justice,
cc av n1, c-crq pns32 vvb dt ng1 n1, pn31 vmb xx vbi av pp-f n1 p-acp n1,
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and love to the publique good, but because of private affections, and carnall dispositions.
and love to the public good, but Because of private affections, and carnal dispositions.
cc vvb p-acp dt j j, cc-acp c-acp pp-f j n2, cc j n2.
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And oh the blessednesse that would accrew to the Common-wealth, if all were carried in their severall places upon this publique ground!
And o the blessedness that would accrue to the Commonwealth, if all were carried in their several places upon this public ground!
cc uh dt n1 cst vmd vvi p-acp dt n1, cs d vbdr vvn p-acp po32 j n2 p-acp d j n1!
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Having therefore dispatched briefely these controversies, I come to another, wherein the Antinomian doth directly derogate from the profitable effect and benefit of the Law.
Having Therefore dispatched briefly these controversies, I come to Another, wherein the Antinomian does directly derogate from the profitable Effect and benefit of the Law.
vhg av vvn av-j d n2, pns11 vvb p-acp j-jn, c-crq dt np1 vdz av-j vvi p-acp dt j n1 cc n1 pp-f dt n1.
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This therefore is an assertion which an Antinomian Authour maintaineth, that the Law is not an instrument of true sanctification, and that the promise or the Gospel is the seed and doctrine of our •ew birth:
This Therefore is an assertion which an Antinomian Author maintaineth, that the Law is not an Instrument of true sanctification, and that the promise or the Gospel is the seed and Doctrine of our •ew birth:
np1 av vbz dt n1 r-crq dt jp n1 vvz, cst dt n1 vbz xx dt n1 pp-f j n1, cc cst dt n1 cc dt n1 vbz dt n1 cc n1 pp-f po12 j n1:
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and for this he bringeth many arguments, and the judgements of diverse learned men, Assertion of grace, pag, 163. And it may not be denyed,
and for this he brings many Arguments, and the Judgments of diverse learned men, Assertion of grace, page, 163. And it may not be denied,
cc p-acp d pns31 vvz d n2, cc dt n2 pp-f j j n2, n1 pp-f n1, n1, crd cc pn31 vmb xx vbi vvn,
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but that many speeches might fall from some men, which might seem to comply with that opinion.
but that many Speeches might fallen from Some men, which might seem to comply with that opinion.
cc-acp cst d n2 vmd vvi p-acp d n2, r-crq vmd vvi pc-acp vvi p-acp d n1.
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I shall now labour to maintaine the positive part, viz. that the Law of God preached, may be blessed by him instrumentally to worke the conversion of men:
I shall now labour to maintain the positive part, viz. that the Law of God preached, may be blessed by him instrumentally to work the conversion of men:
pns11 vmb av vvi pc-acp vvi dt j n1, n1 cst dt n1 pp-f np1 vvd, vmb vbi vvn p-acp pno31 av-j pc-acp vvi dt n1 pp-f n2:
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and it is necessary to make this good;
and it is necessary to make this good;
cc pn31 vbz j pc-acp vvi d j;
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for, were the contrary true, it would be a Ministers duty in great part, to lay aside the preaching of the Morall Law,
for, were the contrary true, it would be a Ministers duty in great part, to lay aside the preaching of the Moral Law,
p-acp, vbdr dt j-jn j, pn31 vmd vbi dt ng1 n1 p-acp j n1, pc-acp vvi av dt vvg pp-f dt j n1,
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as not instrumentall, or subservient to that maine end of the Ministery, which is the conversion of soules.
as not instrumental, or subservient to that main end of the Ministry, which is the conversion of Souls.
c-acp xx j, cc fw-fr pc-acp cst j n1 pp-f dt n1, r-crq vbz dt n1 pp-f n2.
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Nor can I yeeld to that, that the preaching of the Law workes onely preparatorily, or some terrours about sinne, and can goe no further;
Nor can I yield to that, that the preaching of the Law works only preparatorily, or Some terrors about sin, and can go no further;
ccx vmb pns11 vvi p-acp d, cst dt vvg pp-f dt n1 vvz av-j av-j, cc d n2 p-acp n1, cc vmb vvi av-dx av-jc;
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but (I suppose) that Jesus Christ hath obtained of God by his death, that such efficacy and vertue should goe forth in the Ministery, that whether it be by Law,
but (I suppose) that jesus christ hath obtained of God by his death, that such efficacy and virtue should go forth in the Ministry, that whither it be by Law,
cc-acp (pns11 vvb) cst np1 np1 vhz vvn pp-f np1 p-acp po31 n1, cst d n1 cc n1 vmd vvi av p-acp dt n1, cst cs pn31 vbb p-acp n1,
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or Gospel he preacheth, the soules of men may be healed, and converted thereupon: Onely two things must be premised;
or Gospel he Preacheth, the Souls of men may be healed, and converted thereupon: Only two things must be premised;
cc n1 pns31 vvz, dt n2 pp-f n2 vmb vbi vvn, cc vvn av: av-j crd n2 vmb vbi vvn;
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First, that the Law could never work to regeneration, were it not for the Gospel-promise.
First, that the Law could never work to regeneration, were it not for the Gospel promise.
ord, cst dt n1 vmd av-x vvi p-acp n1, vbdr pn31 xx p-acp dt n1.
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Had not God graciously promised to give a new heart through Christ, there had been no way to make any thing effectuall that we preach out of the Law;
Had not God graciously promised to give a new heart through christ, there had been no Way to make any thing effectual that we preach out of the Law;
vhd xx np1 av-j vvd pc-acp vvi dt j n1 p-acp np1, a-acp vhd vbn dx n1 pc-acp vvi d n1 j cst pns12 vvb av pp-f dt n1;
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so that (for instance) while a Minister, preaching of any Commandement, doth thereby mould, and new frame the heart;
so that (for instance) while a Minister, preaching of any Commandment, does thereby mould, and new frame the heart;
av d (p-acp n1) cs dt n1, vvg pp-f d n1, vdz av n1, cc j n1 dt n1;
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all this benefit comes by Christ, who therefore died, and ascended into Heaven, that so the things wee preach may be advantagious to our soules,
all this benefit comes by christ, who Therefore died, and ascended into Heaven, that so the things we preach may be advantageous to our Souls,
d d n1 vvz p-acp np1, r-crq av vvd, cc vvn p-acp n1, cst av dt n2 pns12 vvb vmb vbi j p-acp po12 n2,
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so that there never was in the Church of God meere pure Law, or meere pure Gospel.
so that there never was in the Church of God mere pure Law, or mere pure Gospel.
av cst a-acp av-x vbds p-acp dt n1 pp-f np1 j j n1, cc j j n1.
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But they have been subservient to each other in the great work of Conversion.
But they have been subservient to each other in the great work of Conversion.
p-acp pns32 vhb vbn fw-fr p-acp d n-jn p-acp dt j n1 pp-f n1.
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I know it's of great consequence to give an exact difference between the Law and the Gospel.
I know it's of great consequence to give an exact difference between the Law and the Gospel.
pns11 vvb pn31|vbz a-acp j n1 pc-acp vvi dt j n1 p-acp dt n1 cc dt n1.
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It is well said of Luther, Qui scit inter Legem & Evangelium discernere, gratias aga• Deo, & sciat se esse Theologum:
It is well said of Luther, Qui scit inter Legem & Evangelium discernere, gratias aga• God, & sciat se esse Theologum:
pn31 vbz av vvn pp-f np1, fw-la fw-la fw-la fw-la cc np1 fw-la, fw-la n1 fw-la, cc n1 fw-la fw-la np1:
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but I shall not medle with that now.
but I shall not meddle with that now.
cc-acp pns11 vmb xx vvi p-acp d av.
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This is that which I assert, That, as to the point of a mans conversion, God may make the opening of the Morall Law instrumentully to concurre thereunto, onely this cometh by Christ.
This is that which I assert, That, as to the point of a men conversion, God may make the opening of the Moral Law instrumentully to concur thereunto, only this comes by christ.
d vbz d r-crq pns11 vvb, cst, c-acp p-acp dt n1 pp-f dt ng1 n1, np1 vmb vvi dt n-vvg pp-f dt j n1 av-j pc-acp vvi av, av-j d vvz p-acp np1.
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The second thing which I premise is this, that howsoever the Law preached may be blest to conversion,
The second thing which I premise is this, that howsoever the Law preached may be blessed to conversion,
dt ord n1 r-crq pns11 n1 vbz d, d c-acp dt n1 vvn vmb vbi vvn p-acp n1,
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yet the matter of it cannot be the ground of our justification, adoption, or consolation: yet the matter of it cannot be the ground of our justification, adoption, or consolation:
av dt n1 pp-f pn31 vmbx vbi dt n1 pp-f po12 n1, n1, cc n1:
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so that when a man doth repent, and turne unto God from his sins, he cannot have hope or consolation in any thing he doth,
so that when a man does Repent, and turn unto God from his Sins, he cannot have hope or consolation in any thing he does,
av cst c-crq dt n1 vdz vvi, cc vvi p-acp np1 p-acp po31 n2, pns31 vmbx vhi n1 cc n1 p-acp d n1 pns31 vdz,
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but it must be in the promise of the Gospel;
but it must be in the promise of the Gospel;
cc-acp pn31 vmb vbi p-acp dt n1 pp-f dt n1;
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so that the difference of the Law and Gospel lyeth not in this, (as some doe assigne) that one is the instrument of grace,
so that the difference of the Law and Gospel lies not in this, (as Some do assign) that one is the Instrument of grace,
av cst dt n1 pp-f dt n1 cc n1 vvz xx p-acp d, (c-acp d vdb vvi) cst pi vbz dt n1 pp-f n1,
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and the other not; (for God useth both, as I shall shew) but in this, that the holinesse wrought in us by preaching of the Word of God,
and the other not; (for God uses both, as I shall show) but in this, that the holiness wrought in us by preaching of the Word of God,
cc dt n-jn xx; (c-acp np1 vvz d, c-acp pns11 vmb vvi) cc-acp p-acp d, cst dt n1 vvn p-acp pno12 p-acp vvg pp-f dt n1 pp-f np1,
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whether it be Law or Gospel, doth not justifie us; but this favour is in an evangelicall manner, by forgiving whatsoever is irregular in us,
whither it be Law or Gospel, does not justify us; but this favour is in an Evangelical manner, by forgiving whatsoever is irregular in us,
cs pn31 vbb n1 cc n1, vdz xx vvi pno12; cc-acp d n1 vbz p-acp dt j n1, p-acp j-vvg r-crq vbz j p-acp pno12,
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and communicating Christ his righteousnesse to us.
and communicating christ his righteousness to us.
cc vvg np1 po31 n1 p-acp pno12.
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Therefore let us not confound the Law, or Gospel, nor yet make them so contrary in their natures and effects, that where one is, the other cannot be.
Therefore let us not confound the Law, or Gospel, nor yet make them so contrary in their nature's and effects, that where one is, the other cannot be.
av vvb pno12 xx vvi dt n1, cc n1, ccx av vvi pno32 av j-jn p-acp po32 n2 cc n2, cst c-crq pi vbz, dt n-jn vmbx vbi.
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To these two, there is also a third thing to be premised, and that is, how the Word of God in generall is a medium, or instrumentall to our conversion. For, the clearing of this well, must needs discover, that the Law of God, being part of Gods word, doth convert as well as the Gospel:
To these two, there is also a third thing to be premised, and that is, how the Word of God in general is a medium, or instrumental to our conversion. For, the clearing of this well, must needs discover, that the Law of God, being part of God's word, does convert as well as the Gospel:
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and this must needs be the opinion of all sound Divines, whatsoever may fall from them at other times,
and this must needs be the opinion of all found Divines, whatsoever may fallen from them At other times,
cc d vmb av vbi dt n1 pp-f d j n2-jn, r-crq vmb vvi p-acp pno32 p-acp j-jn n2,
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as appeareth by their common answer to the Papists Question.
as appears by their Common answer to the Papists Question.
c-acp vvz p-acp po32 j n1 p-acp dt njp2 n1.
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If the Law, and the commands thereof be impossible, to what purpose then doth he command them? why doth he bid us turne to him when we cannot? Then we answer, that these commandements are not onely informing of a duty,
If the Law, and the commands thereof be impossible, to what purpose then does he command them? why does he bid us turn to him when we cannot? Then we answer, that these Commandments Are not only informing of a duty,
cs dt n1, cc dt n2 av vbi j, p-acp r-crq n1 av vdz pns31 vvi pno32? q-crq vdz pns31 vvi pno12 vvi p-acp pno31 c-crq pns12 vmbx? cs pns12 vvb, cst d n2 vbr xx av-j vvg pp-f dt n1,
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but they are practicall and operative means appointed by God, to work, at least in some degree, that which is commanded.
but they Are practical and operative means appointed by God, to work, At least in Some degree, that which is commanded.
cc-acp pns32 vbr j cc j-jn n2 vvn p-acp np1, pc-acp vvi, p-acp ds p-acp d n1, cst r-crq vbz vvn.
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Hence those commands are compared, by the Learned, to that command of our Saviour to Lazarus, that hee should rise up and walke.
Hence those commands Are compared, by the Learned, to that command of our Saviour to Lazarus, that he should rise up and walk.
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Therefore, for the clearing of this generall, take notice, 1. That the word of God,
Therefore, for the clearing of this general, take notice, 1. That the word of God,
av, p-acp dt n-vvg pp-f d n1, vvb n1, crd cst dt n1 pp-f np1,
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as it is read, or preached, worketh no further then objectively to the conversion of a man, if considered in it selfe. as it is read, or preached, works no further then objectively to the conversion of a man, if considered in it self.
c-acp pn31 vbz vvn, cc vvd, vvz dx jc av av-j p-acp dt n1 pp-f dt n1, cs vvn p-acp pn31 n1.
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Take it (I say) in it selfe, not animated by the Spirit of God,
Take it (I say) in it self, not animated by the Spirit of God,
vvb pn31 (pns11 vvb) p-acp pn31 n1, xx vvn p-acp dt n1 pp-f np1,
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and the utmost effect it can reach unto, is to worke onely as an object upon the Understanding.
and the utmost Effect it can reach unto, is to work only as an Object upon the Understanding.
cc dt j n1 pn31 vmb vvi p-acp, vbz pc-acp vvi av-j p-acp dt n1 p-acp dt n1.
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And in this sense it is that the Scripture is compared to a light.
And in this sense it is that the Scripture is compared to a Light.
cc p-acp d n1 pn31 vbz d dt n1 vbz vvn p-acp dt n1.
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Now wee know the Sun giveth light by way of an object, it doth not give a seeing eye to a blind man.
Now we know the Sun gives Light by Way of an Object, it does not give a seeing eye to a blind man.
av pns12 vvb dt n1 vvz n1 p-acp n1 pp-f dt n1, pn31 vdz xx vvi dt vvg n1 p-acp dt j n1.
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It is a noble Question in Divinity, Seeing regeneration is attributed both to the Word, and to Baptisme, how one worketh it differently from the other:
It is a noble Question in Divinity, Seeing regeneration is attributed both to the Word, and to Baptism, how one works it differently from the other:
pn31 vbz dt j n1 p-acp n1, vvg n1 vbz vvn av-d p-acp dt n1, cc p-acp n1, c-crq pi vvz pn31 av-j p-acp dt n-jn:
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Or, If both work it, why is not one superfluous? Now concerning the Word preached, we may more easily answer,
Or, If both work it, why is not one superfluous? Now Concerning the Word preached, we may more Easily answer,
cc, cs d vvb pn31, q-crq vbz xx pi j? av vvg dt n1 vvd, pns12 vmb av-dc av-j vvi,
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then about the Sacraments, viz. that it workes by way of an object upon the soul of a man:
then about the Sacraments, viz. that it works by Way of an Object upon the soul of a man:
av p-acp dt n2, n1 cst pn31 vvz p-acp n1 pp-f dt n1 p-acp dt n1 pp-f dt n1:
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and were it not set home by the Spirit of God, this is the furthest work it could obtaine.
and were it not Set home by the Spirit of God, this is the furthest work it could obtain.
cc vbdr pn31 xx vvi av-an p-acp dt n1 pp-f np1, d vbz dt js n1 pn31 vmd vvi.
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And this doth plainly appeare, in that the word of God doth onely convert those who are able to heare and understand.
And this does plainly appear, in that the word of God does only convert those who Are able to hear and understand.
cc d vdz av-j vvi, p-acp d dt n1 pp-f np1 vdz av-j vvi d r-crq vbr j pc-acp vvi cc vvi.
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And the word of God being thus of it selfe onely a directive and informative rule:
And the word of God being thus of it self only a directive and informative Rule:
cc dt n1 pp-f np1 vbg av pp-f pn31 n1 av-j dt n1 cc j n1:
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hence its compared to the Pilots Compasse, to Theseus his thred, leading us in the Circean gardens of this world:
hence its compared to the Pilots Compass, to Theseus his thread, leading us in the Circean gardens of this world:
av pn31|vbz vvn p-acp dt n2 n1, pc-acp np1 po31 n1, vvg pno12 p-acp dt jp n2 pp-f d n1:
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and therefore take away the Spirit of God, and we may say, the whole Scripture is a letter killing,
and Therefore take away the Spirit of God, and we may say, the Whole Scripture is a Letter killing,
cc av vvb av dt n1 pp-f np1, cc pns12 vmb vvi, dt j-jn n1 vbz dt n1 vvg,
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yea that which wee call the Gospel.
yea that which we call the Gospel.
uh cst r-crq pns12 vvb dt n1.
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Preach the promises of the Gospel a thousand times over, they conveigh no grace, if the Spirit of God be not there effectually.
Preach the promises of the Gospel a thousand times over, they convey no grace, if the Spirit of God be not there effectually.
vvb dt n2 pp-f dt n1 dt crd n2 a-acp, pns32 vvb dx n1, cs dt n1 pp-f np1 vbb xx a-acp av-j.
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Indeed, if the communicating of grace were inseparably annexed to the preaching of the Gospel, then that were of some consequence which is objected by the Antinomian.
Indeed, if the communicating of grace were inseparably annexed to the preaching of the Gospel, then that were of Some consequence which is objected by the Antinomian.
np1, cs dt vvg pp-f n1 vbdr av-j vvn p-acp dt vvg pp-f dt n1, av cst vbdr pp-f d n1 r-crq vbz vvn p-acp dt jp.
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Therefore in the next place consider this, Whatsoever good effects, or benefit is conveighed to the soul by the preaching of the Law,
Therefore in the next place Consider this, Whatsoever good effects, or benefit is conveyed to the soul by the preaching of the Law,
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or the Gospel, it's efficiently from Gods Spirit: so that we must not take the Law without the Spirit of God;or the Gospel, it's efficiently from God's Spirit: so that we must not take the Law without the Spirit of God;
cc dt n1, pn31|vbz av-j p-acp npg1 n1: av cst pns12 vmb xx vvi dt n1 p-acp dt n1 pp-f np1;
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and then compare it with the Gospel, having the Spirit of God, for that is unequall.
and then compare it with the Gospel, having the Spirit of God, for that is unequal.
cc av vvb pn31 p-acp dt n1, vhg dt n1 pp-f np1, p-acp d vbz j.
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And by the same reason, I may preferre the Law sometimes before the Gospel;
And by the same reason, I may prefer the Law sometime before the Gospel;
cc p-acp dt d n1, pns11 vmb vvi dt n1 av p-acp dt n1;
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for I may suppose a Minister, opening the duties of the Law, as Christ doth here in this Chapter,
for I may suppose a Minister, opening the duties of the Law, as christ does Here in this Chapter,
c-acp pns11 vmb vvi dt n1, vvg dt n2 pp-f dt n1, c-acp np1 vdz av p-acp d n1,
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and the Spirit of God accompanying this, to change the heart of a man: and on the other side, one preaching the Gospel, in the greatest glory of it,
and the Spirit of God accompanying this, to change the heart of a man: and on the other side, one preaching the Gospel, in the greatest glory of it,
cc dt n1 pp-f np1 vvg d, pc-acp vvi dt n1 pp-f dt n1: cc p-acp dt j-jn n1, pi vvg dt n1, p-acp dt js n1 pp-f pn31,
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yet not accompanyed with Gods Spirit, there may not be the least degree of grace wrought in any hearer:
yet not accompanied with God's Spirit, there may not be the least degree of grace wrought in any hearer:
av xx vvd p-acp npg1 n1, pc-acp vmb xx vbi dt ds n1 pp-f n1 vvn p-acp d n1:
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Therefore I cannot well understand that, the Law indeed that sheweth us our duty, but the Gospel, that giveth us grace to do it;
Therefore I cannot well understand that, the Law indeed that shows us our duty, but the Gospel, that gives us grace to do it;
av pns11 vmbx av vvi d, dt n1 av cst vvz pno12 po12 n1, cc-acp dt n1, cst vvz pno12 vvi pc-acp vdi pn31;
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for, if you take the Gospel for the Promises preached, how many are there that heare these, that yet receive no benefit by them? And on the other side,
for, if you take the Gospel for the Promises preached, how many Are there that hear these, that yet receive no benefit by them? And on the other side,
c-acp, cs pn22 vvb dt n1 p-acp dt vvz vvn, c-crq d vbr pc-acp d vvb d, cst av vvb dx n1 p-acp pno32? cc p-acp dt j-jn n1,
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if the Law, setting forth our duty, be accompanyed with Gods Spirit, that may instrumentally work in us an ability to our duty;
if the Law, setting forth our duty, be accompanied with God's Spirit, that may instrumentally work in us an ability to our duty;
cs dt n1, vvg av po12 n1, vbb vvd p-acp npg1 n1, cst vmb av-j vvi p-acp pno12 dt n1 p-acp po12 n1;
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and without the Spirit the Gospel cannot doe it.
and without the Spirit the Gospel cannot do it.
cc p-acp dt n1 dt n1 vmbx vdi pn31.
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It is true, if this were the meaning, that had there been only Law, there could never have been any grace vouchsafed,
It is true, if this were the meaning, that had there been only Law, there could never have been any grace vouchsafed,
pn31 vbz j, cs d vbdr dt n1, cst vhd a-acp vbn j n1, pc-acp vmd av vhi vbn d n1 vvd,
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but it is by reason of Christ, and so the Promises of the Gospel, that any good is brought to the soules;
but it is by reason of christ, and so the Promises of the Gospel, that any good is brought to the Souls;
cc-acp pn31 vbz p-acp n1 pp-f np1, cc av dt vvz pp-f dt n1, cst d j vbz vvn p-acp dt n2;
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and so the Law worketh as a medium to our Conversion by Christ as the Gospel:
and so the Law works as a medium to our Conversion by christ as the Gospel:
cc av dt n1 vvz p-acp dt fw-la p-acp po12 n1 p-acp np1 p-acp dt n1:
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If, I say, this be the meaning, then it's true; but the obscure, and unclear expressing of this, giveth an occasion to the Antinomian errour.
If, I say, this be the meaning, then it's true; but the Obscure, and unclear expressing of this, gives an occasion to the Antinomian error.
cs, pns11 vvb, d vbb dt n1, av pn31|vbz j; cc-acp dt j, cc j vvg pp-f d, vvz dt n1 p-acp dt jp n1.
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Now that the Scripture, as it is written, or preached; without the Spirit of God cannot convert us, is plaine, partly because then the devils,
Now that the Scripture, as it is written, or preached; without the Spirit of God cannot convert us, is plain, partly Because then the Devils,
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and great men of parts, which do understand the letter of the Scripture better then others, would be sooner converted;
and great men of parts, which do understand the Letter of the Scripture better then Others, would be sooner converted;
cc j n2 pp-f n2, r-crq vdb vvi dt n1 pp-f dt n1 av-jc cs n2-jn, vmd vbi av-c vvn;
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partly because the Scripture, so farre as it's a word read, or preached, cannot reach to the heart, to alter and change that:
partly Because the Scripture, so Far as it's a word read, or preached, cannot reach to the heart, to altar and change that:
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Hence the Word of God, though it be compared to a sword, yet it's called a Sword of the Spirit, Ephes. 6. 17. Yet,
Hence the Word of God, though it be compared to a sword, yet it's called a Sword of the Spirit, Ephesians 6. 17. Yet,
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although this be true, we must not fall into that extreme errour of some, who therefore deny the necessity of the Scripture,
although this be true, we must not fallen into that extreme error of Some, who Therefore deny the necessity of the Scripture,
cs d vbb j, pns12 vmb xx vvi p-acp d j-jn n1 pp-f d, r-crq av vvb dt n1 pp-f dt n1,
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and would have us wholly depend upon the Spirit of God, saying, The Scripture is a creature,
and would have us wholly depend upon the Spirit of God, saying, The Scripture is a creature,
cc vmd vhi pno12 av-jn vvi p-acp dt n1 pp-f np1, vvg, dt n1 vbz dt n1,
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and we must not give too much to a creature;
and we must not give too much to a creature;
cc pns12 vmb xx vvi av av-d p-acp dt n1;
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for the Spirit is the efficient, and the Word is the subordinate, and these two must not be opposed,
for the Spirit is the efficient, and the Word is the subordinate, and these two must not be opposed,
p-acp dt n1 vbz dt j, cc dt n1 vbz dt j, cc d crd vmb xx vbi vvn,
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but composed one with the other.
but composed one with the other.
cc-acp vvd pi p-acp dt n-jn.
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Now, having cleared this generall, I bring these Arguments to prove the Law, and the preaching of it, the meanes of Conversion.
Now, having cleared this general, I bring these Arguments to prove the Law, and the preaching of it, the means of Conversion.
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1. That which is attributed to the whole Word of God, as it is Gods Word, ought not to be denyed to any part of it.
1. That which is attributed to the Whole Word of God, as it is God's Word, ought not to be denied to any part of it.
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Now this is made the property of the whole Word of God, to be the instrument of Conversion, 2 Tim. 3. 16. where you have the manifold effects of Gods Word, To reprove, to correct,
Now this is made the property of the Whole Word of God, to be the Instrument of Conversion, 2 Tim. 3. 16. where you have the manifold effects of God's Word, To reprove, to correct,
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and to instruct in righteousnesse, that the man of God may be thorowly furnished to every good work. and to instruct in righteousness, that the man of God may be thoroughly furnished to every good work.
cc pc-acp vvi p-acp n1, cst dt n1 pp-f np1 vmb vbi av-j vvn p-acp d j n1.
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Now mark the universality of this, All Scripture, whether you take all collectively or distributively, it will not invalidate this argument,
Now mark the universality of this, All Scripture, whither you take all collectively or distributively, it will not invalidate this argument,
av vvi dt n1 pp-f d, d n1, cs pn22 vvb d av-j cc av-j, pn31 vmb xx vvi d n1,
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because every part of Scripture hath it's partiall ability, and fitnesse for these effects here mentioned.
Because every part of Scripture hath it's partial ability, and fitness for these effects Here mentioned.
c-acp d n1 pp-f n1 vhz pn31|vbz j n1, cc n1 p-acp d n2 av vvn.
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Thus Matth. 13. the Word of God in generall is compared to seed sown, that bringeth forth fruit: see also Heb. 4. 12. 2. The second Argument is taken from those places where the Law is expresly named to be instrumentall in this great worke.
Thus Matthew 13. the Word of God in general is compared to seed sown, that brings forth fruit: see also Hebrew 4. 12. 2. The second Argument is taken from those places where the Law is expressly nam to be instrumental in this great work.
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Not to name that place of Rom. 7. 14. where the Law is called spirituall, in this respect as well as in others,
Not to name that place of Rom. 7. 14. where the Law is called spiritual, in this respect as well as in Others,
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because it is that which works spiritually in us; as Paul was carnall, because he worked carnally:
Because it is that which works spiritually in us; as Paul was carnal, Because he worked carnally:
c-acp pn31 vbz d r-crq vvz av-j p-acp pno12; c-acp np1 vbds j, c-acp pns31 vvd av-j:
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The places are cleare out of the 119. Psal. and Psal. 19. 7. The Law of God is perfect, converting the soul.
The places Are clear out of the 119. Psalm and Psalm 19. 7. The Law of God is perfect, converting the soul.
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It is true, some understand the converting of the soul, to be as much as the reviving of it,
It is true, Some understand the converting of the soul, to be as much as the reviving of it,
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as if the soul were ready to swoune away through the troubles thereof; but then the Law doth revive them again, and comfort them:
as if the soul were ready to swoon away through the Troubles thereof; but then the Law does revive them again, and Comfort them:
c-acp cs dt n1 vbdr j p-acp n1 av p-acp dt n2 av; cc-acp cs dt n1 vdz vvi pno32 av, cc vvi pno32:
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and according to this sense they take Law largely, as comprehending the Gospel; but it seemeth hard to expound that phrase in such a manner.
and according to this sense they take Law largely, as comprehending the Gospel; but it seems hard to expound that phrase in such a manner.
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That therefore which the Antinomian doth object against this place is, that the Hebrew word doth signifie largely any doctrine, and so may comprehend the whole Word of God. But this is easily answered:
That Therefore which the Antinomian does Object against this place is, that the Hebrew word does signify largely any Doctrine, and so may comprehend the Whole Word of God. But this is Easily answered:
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First, the same Hebrew word is commonly used for the Law, when it is strictly taken;
First, the same Hebrew word is commonly used for the Law, when it is strictly taken;
ord, dt d njp n1 vbz av-j vvn p-acp dt n1, c-crq pn31 vbz av-j vvn;
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and therefore this maketh more against them, that the word [ Law ] in the Hebrew notion doth not signifie such a commanding, terrifying and damning thing,
and Therefore this makes more against them, that the word [ Law ] in the Hebrew notion does not signify such a commanding, terrifying and damning thing,
cc av d vvz av-dc p-acp pno32, cst dt n1 [ n1 ] p-acp dt njp n1 vdz xx vvi d dt j-vvg, vvg cc vvg n1,
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but rather that which doth instruct and informe.
but rather that which does instruct and inform.
cc-acp av-c cst r-crq vdz vvi cc vvi.
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But, in the next place, grant that the Word hath such an extensive and comprehensive sense,
But, in the next place, grant that the Word hath such an extensive and comprehensive sense,
p-acp, p-acp dt ord n1, vvb d dt n1 vhz d dt j cc j n1,
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yet it doth not exclude the Morall Law, but doth alwayes include.
yet it does not exclude the Moral Law, but does always include.
av pn31 vdz xx vvi dt j n1, cc-acp vdz av vvi.
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Can any man think, when David commends the Law of God, that he meaneth all the Word of God but the Morall Law,
Can any man think, when David commends the Law of God, that he means all the Word of God but the Moral Law,
vmb d n1 vvb, c-crq np1 vvz dt n1 pp-f np1, cst pns31 vvz d dt n1 pp-f np1 p-acp dt j n1,
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when indeed that was the greatest part of it at that time?
when indeed that was the greatest part of it At that time?
c-crq av cst vbds dt js n1 pp-f pn31 p-acp d n1?
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3. That opinion, which would make Christ not take an instrumentall way for the conversion of men, in his first Sermon, wherein he was very large, that must not be asserted;
3. That opinion, which would make christ not take an instrumental Way for the conversion of men, in his First Sermon, wherein he was very large, that must not be asserted;
crd cst n1, r-crq vmd vvi np1 xx vvi dt j n1 p-acp dt n1 pp-f n2, p-acp po31 ord n1, c-crq pns31 vbds av j, cst vmb xx vbi vvn;
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but to hold that the preaching of the Law is not a Medium to conversion, must needs be to say, that Christ did not take the neerest way to convert his hearers; but to hold that the preaching of the Law is not a Medium to conversion, must needs be to say, that christ did not take the nearest Way to convert his hearers;
cc-acp pc-acp vvi cst dt vvg pp-f dt n1 vbz xx dt fw-la p-acp n1, vmb av vbi pc-acp vvi, cst np1 vdd xx vvi dt js n1 pc-acp vvi po31 n2;
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for if you consider that Sermon, it's principally spent in the opening of the Morall Law, and pressing the duties thereof:
for if you Consider that Sermon, it's principally spent in the opening of the Moral Law, and pressing the duties thereof:
c-acp cs pn22 vvb d n1, pn31|vbz av-j vvn p-acp dt n-vvg pp-f dt j n1, cc vvg dt n2 av:
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and how can we think, but that our Saviour judged this profitable and soul-saving matter? Nor can I see,
and how can we think, but that our Saviour judged this profitable and Soul-saving matter? Nor can I see,
cc q-crq vmb pns12 vvi, cc-acp cst po12 n1 vvn d j cc j n1? ccx vmb pns11 vvi,
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why it should be said to be only the occasion, and not medium, if powerfully set home by Gods Spirit.
why it should be said to be only the occasion, and not medium, if powerfully Set home by God's Spirit.
c-crq pn31 vmd vbi vvn pc-acp vbi av-j dt n1, cc xx fw-la, cs av-j vvn av-an p-acp npg1 n1.
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4. If the Law of God have that objectively in it, that may work exceedingly upon the heart, when set home by Gods Spirit,
4. If the Law of God have that objectively in it, that may work exceedingly upon the heart, when Set home by God's Spirit,
crd cs dt n1 pp-f np1 vhb d av-j p-acp pn31, cst vmb vvi av-vvg p-acp dt n1, c-crq vvd av-an p-acp npg1 n1,
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then it may be used instrumentally as well as the Gospel; but it hath objectively such a nature in it: then it may be used instrumentally as well as the Gospel; but it hath objectively such a nature in it:
cs pn31 vmb vbi vvn av-j p-acp av c-acp dt n1; cc-acp pn31 vhz av-j d dt n1 p-acp pn31:
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which doth appeare by Davids approving and delighting in Gods Law: by Paul, Rom. 7. who delighted in the Law of God.
which does appear by Davids approving and delighting in God's Law: by Paul, Rom. 7. who delighted in the Law of God.
r-crq vdz vvi p-acp npg1 vvg cc vvg p-acp npg1 n1: p-acp np1, np1 crd r-crq vvd p-acp dt n1 pp-f np1.
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When therefore a Minister setteth forth the lovely purity and excellency of the matter of the Law,
When Therefore a Minister sets forth the lovely purity and excellency of the matter of the Law,
c-crq av dt n1 vvz av dt j n1 cc n1 pp-f dt n1 pp-f dt n1,
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how it resembleth the nature of God, why may not the Spirit of God, in the exercise hereof, raise up the heart and affections to be more and more in love with it? If the Heathen said of Vertue, that if it could be seen with corporall eyes, the beauty thereof would ravish men:
how it resembles the nature of God, why may not the Spirit of God, in the exercise hereof, raise up the heart and affections to be more and more in love with it? If the Heathen said of Virtue, that if it could be seen with corporal eyes, the beauty thereof would ravish men:
c-crq pn31 vvz dt n1 pp-f np1, q-crq vmb xx dt n1 pp-f np1, p-acp dt n1 av, vvb a-acp dt n1 cc n2 pc-acp vbi av-dc cc av-dc p-acp n1 p-acp pn31? cs dt j-jn vvn pp-f n1, cst cs pn31 vmd vbi vvn p-acp j n2, dt n1 av vmd vvi n2:
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how much more may this be true of the purity and holinesse of the Law?
how much more may this be true of the purity and holiness of the Law?
c-crq av-d av-dc vmb d vbi j pp-f dt n1 cc n1 pp-f dt n1?
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5. If the Law of God may be blessed after a man is converted, to the increase of his grace, and holinesse;
5. If the Law of God may be blessed After a man is converted, to the increase of his grace, and holiness;
crd cs dt n1 pp-f np1 vmb vbi vvn p-acp dt n1 vbz vvn, p-acp dt n1 pp-f po31 n1, cc n1;
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why not then to the first beginning of it? That it is for the increase of godlinesse in persons already regenerated, is apparent by experience.why not then to the First beginning of it? That it is for the increase of godliness in Persons already regenerated, is apparent by experience.
q-crq xx av p-acp dt ord n1 pp-f pn31? cst pn31 vbz p-acp dt n1 pp-f n1 p-acp n2 av vvn, vbz j p-acp n1.
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And it is hard to thinke, that a Minister, having opened any Morall duty of the Law, may not pray to God for his Spirit, to cloath that word with power and efficacy to change the hearts of hearers.
And it is hard to think, that a Minister, having opened any Moral duty of the Law, may not pray to God for his Spirit, to cloth that word with power and efficacy to change the hearts of hearers.
cc pn31 vbz j pc-acp vvi, cst dt n1, vhg vvn d j n1 pp-f dt n1, vmb xx vvi p-acp np1 p-acp po31 n1, p-acp n1 cst n1 p-acp n1 cc n1 pc-acp vvi dt n2 pp-f n2.
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6. If the Ceremoniall Law, the Sacraments and Sacrifices were blessed by Gods Spirit, while they were commanded to be used for the strengthening and increase of grace, notwithstanding the deadly nature of them now;
6. If the Ceremonial Law, the Sacraments and Sacrifices were blessed by God's Spirit, while they were commanded to be used for the strengthening and increase of grace, notwithstanding the deadly nature of them now;
crd cs dt j n1, dt n2 cc n2 vbdr vvn p-acp npg1 n1, cs pns32 vbdr vvn pc-acp vbi vvn p-acp dt vvg cc n1 pp-f n1, c-acp dt j n1 pp-f pno32 av;
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then the Morall Law may also be blessed by God for spirituall effects, seeing it standeth still in force. then the Moral Law may also be blessed by God for spiritual effects, seeing it Stands still in force.
av dt j n1 vmb av vbi vvn p-acp np1 p-acp j n2, vvg pn31 vvz av p-acp n1.
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Let the Ʋse then of this be, by way of admonition, that in stead of disputing about or against the Law, that we would pray to have the savoury benefit and fruit of it in our souls.
Let the Ʋse then of this be, by Way of admonition, that in stead of disputing about or against the Law, that we would pray to have the savoury benefit and fruit of it in our Souls.
vvb dt vvb av pp-f d vbi, p-acp n1 pp-f n1, cst p-acp n1 pp-f vvg a-acp cc p-acp dt n1, cst pns12 vmd vvi pc-acp vhi dt j n1 cc n1 pp-f pn31 p-acp po12 n2.
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Urge God with that Promise of writing his Law in our heart:
Urge God with that Promise of writing his Law in our heart:
vvb np1 p-acp d n1 pp-f vvg po31 n1 p-acp po12 n1:
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Be thou so farre from being an Antinomian, that thou hast thy heart and life full of this holy Law of God:
Be thou so Far from being an Antinomian, that thou hast thy heart and life full of this holy Law of God:
vbb pns21 av av-j p-acp vbg dt njp, cst pns21 vh2 po21 n1 cc n1 j pp-f d j n1 pp-f np1:
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Not that the matter of the Law can be the ground of thy Justification, but yet it is thy Sanctification.
Not that the matter of the Law can be the ground of thy Justification, but yet it is thy Sanctification.
xx cst dt n1 pp-f dt n1 vmb vbi dt n1 pp-f po21 n1, cc-acp av pn31 vbz po21 n1.
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What is Regeneration, but the writing of the Morall Law in thy heart? This is that image of God, which Adam was created in.
What is Regeneration, but the writing of the Moral Law in thy heart? This is that image of God, which Adam was created in.
q-crq vbz n1, cc-acp dt n-vvg pp-f dt j n1 p-acp po21 n1? d vbz d n1 pp-f np1, r-crq np1 vbds vvn p-acp.
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Oh therefore that we could see more of this holy Law in the hearts and lives of men, that the Law of God might be in mens mindes inlightning them, in their wils and affections inflaming, and kindling of them.
O Therefore that we could see more of this holy Law in the hearts and lives of men, that the Law of God might be in men's minds enlightening them, in their wills and affections Inflaming, and kindling of them.
uh av d pns12 vmd vvi dc pp-f d j n1 p-acp dt n2 cc n2 pp-f n2, cst dt n1 pp-f np1 vmd vbi p-acp ng2 n2 n1 pno32, p-acp po32 n2 cc n2 vvg, cc vvg pp-f pno32.
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LECTURE XXI. ROM. 3. 31. Do we then make void the Law through faith? God forbid:
LECTURE XXI. ROM. 3. 31. Do we then make void the Law through faith? God forbid:
n1 np1. np1. crd crd vdb pns12 av vvb j dt n1 p-acp n1? np1 vvb:
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But we rather establish the Law.
But we rather establish the Law.
cc-acp pns12 av-c vvi dt n1.
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I Shall in the next place discusse that famous Question, about the abrogating of the Morall Law:
I Shall in the next place discuss that famous Question, about the abrogating of the Moral Law:
pns11 vmb p-acp dt ord n1 vvi d j n1, p-acp dt j-vvg pp-f dt j n1:
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only I must answer to some Objections that are made against the former position, That the Law may be used by God in the preaching of it to mans Conversion, in the sense explained:
only I must answer to Some Objections that Are made against the former position, That the Law may be used by God in the preaching of it to men Conversion, in the sense explained:
av-j pns11 vmb vvi p-acp d n2 cst vbr vvn p-acp dt j n1, cst dt n1 vmb vbi vvn p-acp np1 p-acp dt vvg pp-f pn31 p-acp ng1 n1, p-acp dt n1 vvd:
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which, if not attended unto, may make the assertion seeme harsh, and incredible.
which, if not attended unto, may make the assertion seem harsh, and incredible.
r-crq, cs xx vvn p-acp, vmb vvi dt n1 vvb j, cc j.
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But before I answer the Objections, let us consider a great mistake of the Antinomian author, Assert. of grace, pag.
But before I answer the Objections, let us Consider a great mistake of the Antinomian author, Assert. of grace, page.
cc-acp c-acp pns11 vvb dt n2, vvb pno12 vvi dt j n1 pp-f dt jp n1, vvb. pp-f n1, n1.
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171. where he makes the very ground, why they are charged with Antinomianisme, to be,
171. where he makes the very ground, why they Are charged with Antinomianism, to be,
crd c-crq pns31 vvz dt j n1, c-crq pns32 vbr vvn p-acp np1, pc-acp vbi,
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because they doe not hold the Law to be used by God instrumentally for the conversion of men.
Because they do not hold the Law to be used by God instrumentally for the conversion of men.
c-acp pns32 vdb xx vvi dt n1 pc-acp vbi vvn p-acp np1 av-j p-acp dt n1 pp-f n2.
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Certainly this is a great mistake, for there are many learned men, who hold the work of the Law by the power of Gods Spirit to be no more then preparatory;
Certainly this is a great mistake, for there Are many learned men, who hold the work of the Law by the power of God's Spirit to be no more then preparatory;
av-j d vbz dt j n1, c-acp pc-acp vbr d j n2, r-crq vvb dt n1 pp-f dt n1 p-acp dt n1 pp-f npg1 n1 pc-acp vbi dx av-dc cs n1;
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yet for all that, doe peremptorily maintaine the use and the obligation of the Law in respect of beleevers.
yet for all that, do peremptorily maintain the use and the obligation of the Law in respect of believers.
av p-acp d d, vdb av-j vvi dt n1 cc dt n1 pp-f dt n1 p-acp n1 pp-f n2.
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Therefore they are not in this respect condemned for that errour.
Therefore they Are not in this respect condemned for that error.
av pns32 vbr xx p-acp d n1 vvn p-acp d n1.
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Another consideration that I would propound is this, That the work of conversion is not wrought totally in a man without the Gospel:
another consideration that I would propound is this, That the work of conversion is not wrought totally in a man without the Gospel:
j-jn n1 cst pns11 vmd vvi vbz d, cst dt n1 pp-f n1 vbz xx vvn av-j p-acp dt n1 p-acp dt n1:
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for, as I told you, now in the preaching of the Word there is not meere Law,
for, as I told you, now in the preaching of the Word there is not mere Law,
p-acp, c-acp pns11 vvd pn22, av p-acp dt vvg pp-f dt n1 pc-acp vbz xx j n1,
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nor meere Gospel, but they are to be composed and to be made helpfull to each other;
nor mere Gospel, but they Are to be composed and to be made helpful to each other;
ccx j n1, cc-acp pns32 vbr pc-acp vbi vvn cc pc-acp vbi vvn j p-acp d n-jn;
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and also, whatsoever benefit or effect we get in the hearing, preaching, or meditating upon the Law of God, it is to be attributed unto the Covenant of grace in Christ.
and also, whatsoever benefit or Effect we get in the hearing, preaching, or meditating upon the Law of God, it is to be attributed unto the Covenant of grace in christ.
cc av, r-crq n1 cc n1 pns12 vvb p-acp dt n-vvg, vvg, cc vvg p-acp dt n1 pp-f np1, pn31 vbz pc-acp vbi vvn p-acp dt n1 pp-f n1 p-acp np1.
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And therefore all these places, which attribute conversion and holinesse to the Gospel, do not at all make against my Assertion;
And Therefore all these places, which attribute conversion and holiness to the Gospel, do not At all make against my Assertion;
cc av d d n2, r-crq n1 n1 cc n1 p-acp dt n1, vdb xx p-acp d vvb p-acp po11 n1;
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for the Question is not, Whether by the power of the Law we come to obey the Law;
for the Question is not, Whither by the power of the Law we come to obey the Law;
p-acp dt n1 vbz xx, cs p-acp dt n1 pp-f dt n1 pns12 vvb pc-acp vvi dt n1;
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but, Whether grace may not use the Precepts, or Law preached, for the inflaming of our affections so in love with the things commanded, that we are thereby made more holy.
but, Whither grace may not use the Precepts, or Law preached, for the Inflaming of our affections so in love with the things commanded, that we Are thereby made more holy.
cc-acp, cs n1 vmb xx vvi dt n2, cc n1 vvd, p-acp dt j-vvg pp-f po12 n2 av p-acp n1 p-acp dt n2 vvd, cst pns12 vbr av vvn av-dc j.
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And thus I interpret those Authors that deny the Law to be instrumentall to holinesse, that is, not animated by Gods Spirit, or separated from it.
And thus I interpret those Authors that deny the Law to be instrumental to holiness, that is, not animated by God's Spirit, or separated from it.
cc av pns11 vvb d n2 cst vvb dt n1 pc-acp vbi j p-acp n1, cst vbz, xx vvn p-acp ng1 n1, cc vvn p-acp pn31.
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I come therefore to consider of those places which are brought against this truth delivered:
I come Therefore to Consider of those places which Are brought against this truth Delivered:
pns11 vvb av pc-acp vvi pp-f d n2 r-crq vbr vvn p-acp d n1 vvn:
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I shall not take all, because one answer may serve for many, they being built upon the same ground.
I shall not take all, Because one answer may serve for many, they being built upon the same ground.
pns11 vmb xx vvi d, c-acp crd n1 vmb vvi p-acp d, pns32 vbg vvn p-acp dt d n1.
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And, first the state and Question is obscurely propounded by him;
And, First the state and Question is obscurely propounded by him;
cc, ord dt n1 cc n1 vbz av-j vvn p-acp pno31;
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for thus he saith, [ The promise, or the Gospel, and not the Law, is the seed or doctrine of our new birth.
for thus he Says, [ The promise, or the Gospel, and not the Law, is the seed or Doctrine of our new birth.
c-acp av pns31 vvz, [ dt vvb, cc dt n1, cc xx dt n1, vbz dt n1 cc n1 pp-f po12 j n1.
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] Assert of grace, page 163. Now here are ambiguites;] Assert of grace, page 163. Now Here Are ambiguites;
] vvb pp-f n1, n1 crd av av vbr n2;
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as first, the promise, or Gospel, for by this hee seemeth to decide a great Question, that whatsoever is a promise in the Scripture, that belongs to the Gospel;
as First, the promise, or Gospel, for by this he seems to decide a great Question, that whatsoever is a promise in the Scripture, that belongs to the Gospel;
c-acp ord, dt n1, cc n1, p-acp p-acp d pns31 vvz pc-acp vvi dt j n1, cst r-crq vbz dt n1 p-acp dt n1, cst vvz p-acp dt n1;
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and whatsoever is not that, but a command or threatning, that belongs to the Law: whereas this needeth a great discussion.and whatsoever is not that, but a command or threatening, that belongs to the Law: whereas this needs a great discussion.
cc r-crq vbz xx d, cc-acp dt n1 cc j-vvg, cst vvz p-acp dt n1: cs d vvz dt j n1.
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2. The state of the Question is not about the Gospel, or the Law, as they are both a doctrine in the Scripture:
2. The state of the Question is not about the Gospel, or the Law, as they Are both a Doctrine in the Scripture:
crd dt n1 pp-f dt n1 vbz xx p-acp dt n1, cc dt n1, c-acp pns32 vbr d dt n1 p-acp dt n1:
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but about the Spirit of God, working by one or the other; and the not attending to this, makes the arguments so confounded.
but about the Spirit of God, working by one or the other; and the not attending to this, makes the Arguments so confounded.
cc-acp p-acp dt n1 pp-f np1, vvg p-acp crd cc dt n-jn; cc cs xx vvg p-acp d, vvz dt n2 av vvn.
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3. Hee saith, it's not the seed of the new birth; whereas conversion or regeneration is made the writing of the Law in the heart:
3. He Says, it's not the seed of the new birth; whereas conversion or regeneration is made the writing of the Law in the heart:
crd pns31 vvz, pn31|vbz xx dt n1 pp-f dt j n1; cs n1 cc n1 vbz vvn dt n-vvg pp-f dt n1 p-acp dt n1:
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and Mat. 13. The Word of God in generall is compared to seed sowen, that brings forth different fruit; as was said before: but to let this passe.
and Mathew 13. The Word of God in general is compared to seed sown, that brings forth different fruit; as was said before: but to let this pass.
cc np1 crd dt n1 pp-f np1 p-acp n1 vbz vvn p-acp n1 vvn, cst vvz av j n1; c-acp vbds vvn a-acp: cc-acp pc-acp vvi d vvi.
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The first instance that is brought, cometh from John 17. v. 17. Sanctifie them through thy truth, thy Word is truth.
The First instance that is brought, comes from John 17. v. 17. Sanctify them through thy truth, thy Word is truth.
dt ord n1 cst vbz vvn, vvz p-acp np1 crd n1 crd vvb pno32 p-acp po21 n1, po21 n1 vbz n1.
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Where, saith the Authour, to sanctifie, is to separate any thing from a common use, and to consecrate it to God:
Where, Says the Author, to sanctify, is to separate any thing from a Common use, and to consecrate it to God:
c-crq, vvz dt n1, pc-acp vvi, vbz pc-acp vvi d n1 p-acp dt j n1, cc pc-acp vvi pn31 p-acp np1:
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and, applied here to man, includeth two things;
and, applied Here to man, includeth two things;
cc, vvn av p-acp n1, vvz crd n2;
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1. Justification by the communication of Christs perfect holinesse, whereby the beleever is presented holy, and without blame to God. 2. An inward renewing and changeing, purifying the heart and life by degrees, &c. pag. 165.
1. Justification by the communication of Christ perfect holiness, whereby the believer is presented holy, and without blame to God. 2. an inward renewing and changing, purifying the heart and life by Degrees, etc. page. 165.
crd n1 p-acp dt n1 pp-f npg1 j n1, c-crq dt n1 vbz vvn j, cc p-acp n1 p-acp np1. crd dt j vvg cc vvg, n-vvg dt n1 cc n1 p-acp n2, av n1. crd
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I answer, 1. The word sanctifie, when applied to men, doth not onely signifie justification, or renovation, but setting a part to some peculiar office and charge:
I answer, 1. The word sanctify, when applied to men, does not only signify justification, or renovation, but setting a part to Some peculiar office and charge:
pns11 vvb, crd dt n1 vvi, c-crq vvn p-acp n2, vdz xx av-j vvi n1, cc n1, cc-acp vvg dt n1 p-acp d j n1 cc n1:
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and there are Learned men who take this to be the meaning of Christs prayer here;
and there Are Learned men who take this to be the meaning of Christ prayer Here;
cc pc-acp vbr j n2 r-crq vvb d pc-acp vbi dt n1 pp-f npg1 n1 av;
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That as the Priests and Levites, who were to enter into the sanctuary, did first wash their hands and feet, being also cloathed with goodly garments:
That as the Priests and Levites, who were to enter into the sanctuary, did First wash their hands and feet, being also clothed with goodly garments:
cst c-acp dt n2 cc np2, r-crq vbdr pc-acp vvi p-acp dt n1, vdd ord vvi po32 n2 cc n2, vbg av vvn p-acp j n2:
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so the Apostles are here prayed for by our Saviour, that they may be fitted for their great charge.
so the Apostles Are Here prayed for by our Saviour, that they may be fitted for their great charge.
av dt n2 vbr av vvn p-acp p-acp po12 n1, cst pns32 vmb vbi vvn p-acp po32 j n1.
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And thus Chrysostome, you have a parallel place Jer. 1. 5. Before thou camest forth out of the womb, I sanctified thee,
And thus Chrysostom, you have a parallel place Jer. 1. 5. Before thou camest forth out of the womb, I sanctified thee,
cc av np1, pn22 vhb dt n1 n1 np1 crd crd c-acp pns21 vvd2 av av pp-f dt n1, pns11 vvd pno21,
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and I ordained thee a Prophet unto the Nations. And this exposition is confirmed by the manner NONLATINALPHABET in truth (so they reade it,and I ordained thee a Prophet unto the nations. And this exposition is confirmed by the manner in truth (so they read it,
cc pns11 vvd pno21 dt n1 p-acp dt n2. cc d n1 vbz vvn p-acp dt n1 p-acp n1 (av pns32 vvb pn31,
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and mention not the particle NONLATINALPHABET, which is not in some copies) so that they take it as an expression opposing the sanctification of the Priests, which was by legall types and shadowes.
and mention not the particle, which is not in Some copies) so that they take it as an expression opposing the sanctification of the Priests, which was by Legal types and shadows.
cc vvb xx dt n1, r-crq vbz xx p-acp d n2) av cst pns32 vvb pn31 p-acp dt n1 vvg dt n1 pp-f dt n2, r-crq vbds p-acp j n2 cc n2.
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But that which doth especially confirme this exposition, seemeth to be the two verses following, As thou hast sent mee into the world,
But that which does especially confirm this exposition, seems to be the two Verses following, As thou hast sent me into the world,
p-acp cst r-crq vdz av-j vvi d n1, vvz pc-acp vbi dt crd n2 vvg, c-acp pns21 vh2 vvn pno11 p-acp dt n1,
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so have I also sent them into the world, and for their sakes I sanctifie my selfe, that they also may be sanctified through the truth. so have I also sent them into the world, and for their sakes I sanctify my self, that they also may be sanctified through the truth.
av vhb pns11 av vvd pno32 p-acp dt n1, cc p-acp po32 n2 pns11 vvb po11 n1, cst pns32 av vmb vbi vvn p-acp dt n1.
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Now sanctification, as it comprehends justification and renovation, cannot be applied to Christ:
Now sanctification, as it comprehends justification and renovation, cannot be applied to christ:
av n1, c-acp pn31 vvz n1 cc n1, vmbx vbi vvn p-acp np1:
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but it must signifie the segregating and setting apart himselfe for the office of the Mediatour.
but it must signify the segregating and setting apart himself for the office of the Mediator.
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Besides, if sanctification doe here include justification, how, by the Antinomian principle, can our Saviour pray for the justification of those, who are already justified?
Beside, if sanctification do Here include justification, how, by the Antinomian principle, can our Saviour pray for the justification of those, who Are already justified?
p-acp, cs n1 vdb av vvi n1, c-crq, p-acp dt jp n1, vmb po12 n1 vvb p-acp dt n1 pp-f d, r-crq vbr av vvn?
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But in the next place, grant that interpretation, of sanctification for renovation, how doth this prove that the Law is not used instrumentally? For our Saviours argument is universall, thy word is truth. And may not this be affirmed of the Law,
But in the next place, grant that Interpretation, of sanctification for renovation, how does this prove that the Law is not used instrumentally? For our Saviors argument is universal, thy word is truth. And may not this be affirmed of the Law,
cc-acp p-acp dt ord n1, vvb d n1, pp-f n1 p-acp n1, q-crq vdz d vvi cst dt n1 vbz xx vvn av-j? p-acp po12 ng1 n1 vbz j, po21 n1 vbz n1. cc vmb xx d vbi vvn pp-f dt n1,
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as well as the Gospel? Doth not David, speaking of the Law, call it pure, and cleane, that is, true, having no falshood in it? Yea, it is thought probable by a learned man, that this speech of our Saviours is taken out of Psal. 119. 142. where are these words expresly, Thy Law is the truth:
as well as the Gospel? Does not David, speaking of the Law, call it pure, and clean, that is, true, having no falsehood in it? Yea, it is Thought probable by a learned man, that this speech of our Saviors is taken out of Psalm 119. 142. where Are these words expressly, Thy Law is the truth:
c-acp av c-acp dt n1? vdz xx np1, vvg pp-f dt n1, vvb pn31 j, cc av-j, cst vbz, j, vhg dx n1 p-acp pn31? uh, pn31 vbz vvn j p-acp dt j n1, cst d n1 pp-f po12 ng1 vbz vvn av pp-f np1 crd crd r-crq vbr d n2 av-j, po21 n1 vbz dt n1:
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Where the word Law cannot exclude the Morall Law, though it may include more.
Where the word Law cannot exclude the Moral Law, though it may include more.
c-crq dt n1 n1 vmbx vvi dt j n1, cs pn31 vmb vvi av-dc.
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The next instance is Tit. 2. ver. 11, 12. For the grace of God that bringeth salvation, hath appeared to all men, teaching us, that denying ungodlinesse, and wordly lusts, &c. I answer, All this may be granted, and nothing makes against this opinion;
The next instance is Tit. 2. ver. 11, 12. For the grace of God that brings salvation, hath appeared to all men, teaching us, that denying ungodliness, and wordly Lustiest, etc. I answer, All this may be granted, and nothing makes against this opinion;
dt ord n1 vbz np1 crd fw-la. crd, crd p-acp dt n1 pp-f np1 cst vvz n1, vhz vvn p-acp d n2, vvg pno12, cst vvg n1, cc j n2, av pns11 vvb, d d vmb vbi vvn, cc pix vvz p-acp d n1;
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for none deny the Gospel, to be the instrument of holinesse:
for none deny the Gospel, to be the Instrument of holiness:
c-acp pix vvi dt n1, pc-acp vbi dt n1 pp-f n1:
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But is not here a contradiction? The Author before made the Gospel and a Promise all one,
But is not Here a contradiction? The Author before made the Gospel and a Promise all one,
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whereas here it doth command holinesse and godlinesse.
whereas Here it does command holiness and godliness.
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Is not this, with the Papists, to make the Gospel a new Law? Let him reconcile himself.
Is not this, with the Papists, to make the Gospel a new Law? Let him reconcile himself.
vbz xx d, p-acp dt njp2, pc-acp vvi dt n1 dt j n1? vvb pno31 vvi px31.
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In the next place, he doth ambiguously put into the argument, the word effectually, which is not in the Text;
In the next place, he does ambiguously put into the argument, the word effectually, which is not in the Text;
p-acp dt ord n1, pns31 vdz av-j vvi p-acp dt n1, dt n1 av-j, r-crq vbz xx p-acp dt n1;
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for, although God doth by his grace in the Gospel effectually move those that are elected to Godlinesse;
for, although God does by his grace in the Gospel effectually move those that Are elected to Godliness;
p-acp, cs np1 vdz p-acp po31 n1 p-acp dt n1 av-j vvi d cst vbr vvn p-acp n1;
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yet Scripture, and experience sheweth, that where the grace of the Gospel hath appeared, thus teaching men,
yet Scripture, and experience shows, that where the grace of the Gospel hath appeared, thus teaching men,
av n1, cc n1 vvz, cst c-crq dt n1 pp-f dt n1 vhz vvn, av vvg n2,
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yet all are not effectually turned unto holinesse from their worldly lusts. Besides, the argument may be retorted upon him:
yet all Are not effectually turned unto holiness from their worldly Lustiest. Beside, the argument may be retorted upon him:
av d vbr xx av-j vvn p-acp n1 p-acp po32 j n2. a-acp, dt n1 vmb vbi vvn p-acp pno31:
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What word teacheth to deny all ungodlinesse, that sanctifieth, instructeth, but the Law doth so, insomuch that the Psalmist saith, Psal. 119. A young man, whose lusts are strongest,
What word Teaches to deny all ungodliness, that Sanctifieth, Instructeth, but the Law does so, insomuch that the Psalmist Says, Psalm 119. A young man, whose Lustiest Are Strongest,
q-crq n1 vvz pc-acp vvi d n1, cst vvz, vvz, cc-acp dt n1 vdz av, av cst dt n1 vvz, np1 crd dt j n1, rg-crq n2 vbr js,
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and temptations most violent, may be cleansed by attending thereunto: only you must alwayes take notice of the preheminency of the Gospel, above the Law;
and temptations most violent, may be cleansed by attending thereunto: only you must always take notice of the Preeminence of the Gospel, above the Law;
cc n2 av-ds j, vmb vbi vvn p-acp vvg av: av-j pn22 vmb av vvi n1 pp-f dt n1 pp-f dt n1, p-acp dt n1;
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for the Law could never have any such good effect upon the heart of man, were it not for the gracious Promise by Christ:
for the Law could never have any such good Effect upon the heart of man, were it not for the gracious Promise by christ:
p-acp dt n1 vmd av-x vhi d d j n1 p-acp dt n1 pp-f n1, vbdr pn31 xx p-acp dt j n1 p-acp np1:
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Therefore all the godly men in the Old Testament, that received benefit by the Morall Law, in studying of it,
Therefore all the godly men in the Old Testament, that received benefit by the Moral Law, in studying of it,
av d dt j n2 p-acp dt j n1, cst vvd n1 p-acp dt j n1, p-acp vvg pp-f pn31,
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and meditating upon it, did depend upon the Gospel, or the grace of God in Christ,
and meditating upon it, did depend upon the Gospel, or the grace of God in christ,
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as appeareth by David, praying so often to be quickned by Gods Law.
as appears by David, praying so often to be quickened by God's Law.
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And here, by the way, let me take notice of a remarkable passage of Peter Martyr in his Comment on the seventh Chapter of the Epistle to the Rom. ver. 14. where, speaking of the great commendation the Psalmist gives the Law of God, that it converts the soul, (and we may adde those places, of inlightning the minde, that they clense a mans way, &c.) he maketh this Question, Whether the Law doth ever obtain such effects or no? And he answereth affirmatively, that it doth:
And Here, by the Way, let me take notice of a remarkable passage of Peter Martyr in his Comment on the seventh Chapter of the Epistle to the Rom. ver. 14. where, speaking of the great commendation the Psalmist gives the Law of God, that it converts the soul, (and we may add those places, of enlightening the mind, that they cleanse a men Way, etc.) he makes this Question, Whither the Law does ever obtain such effects or no? And he Answers affirmatively, that it does:
cc av, p-acp dt n1, vvb pno11 vvi n1 pp-f dt j n1 pp-f np1 n1 p-acp po31 n1 p-acp dt ord n1 pp-f dt n1 p-acp dt np1 fw-la. crd n1, vvg pp-f dt j n1 dt n1 vvz dt n1 pp-f np1, cst pn31 vvz dt n1, (cc pns12 vmb vvi d n2, pp-f n1 dt n1, cst pns32 vvb dt ng1 n1, av) pns31 vvz d n1, cs dt n1 vdz av vvi d n2 cc dx? cc pns31 vvz av-j, cst pn31 vdz:
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but then when its written not in tables, but in the hearts and bowels of men:
but then when its written not in tables, but in the hearts and bowels of men:
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so that he conceiveth the Spirit of God doth use the Law instrumentally, so that he writeth it in our hearts.
so that he conceiveth the Spirit of God does use the Law instrumentally, so that he Writeth it in our hearts.
av cst pns31 vvz dt n1 pp-f np1 vdz vvi dt n1 av-j, av cst pns31 vvz pn31 p-acp po12 n2.
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And this is all we so contend for.
And this is all we so contend for.
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A third and last instance out of Scripture, in answering of which all is answered, is from Gal. 3. 2. Received ye the Spirit by the works of the Law;
A third and last instance out of Scripture, in answering of which all is answered, is from Gal. 3. 2. Received you the Spirit by the works of the Law;
dt ord cc ord n1 av pp-f n1, p-acp vvg pp-f r-crq d vbz vvn, vbz p-acp np1 crd crd vvd pn22 dt n1 p-acp dt n2 pp-f dt n1;
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or by the hearing of faith? that is, of the Gospel, the doctrine of faith. or by the hearing of faith? that is, of the Gospel, the Doctrine of faith.
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In the opening of this text, we must take heed of three errours: First, of those, who hold we have faith first, before we have the Spirit;
In the opening of this text, we must take heed of three errors: First, of those, who hold we have faith First, before we have the Spirit;
p-acp dt n-vvg pp-f d n1, pns12 vmb vvi n1 pp-f crd n2: ord, pp-f d, r-crq vvb pns12 vhb n1 ord, c-acp pns12 vhb dt n1;
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for how can we come to have faith? by our own reason and will? This were to make it no work of God.
for how can we come to have faith? by our own reason and will? This were to make it no work of God.
c-acp q-crq vmb pns12 vvi pc-acp vhi n1? p-acp po12 d n1 cc n1? d vbdr pc-acp vvi pn31 dx n1 pp-f np1.
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The Apostle therefore certainly speakes of the increase of the graces of the Spirit;
The Apostle Therefore Certainly speaks of the increase of the graces of the Spirit;
dt n1 av av-j vvz pp-f dt n1 pp-f dt n2 pp-f dt n1;
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for it is well observed by Peter Martyr, that in causes and effects, there is a kinde of circle, one increasing the other:
for it is well observed by Peter Martyr, that in Causes and effects, there is a kind of circle, one increasing the other:
p-acp pn31 vbz av vvn p-acp np1 n1, cst p-acp n2 cc n2, pc-acp vbz dt n1 pp-f n1, pi vvg dt n-jn:
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As the clouds arise from the vapours, then these fall down again, and make vapours; only you must acknowledge one first cause, which had not its being from the other,
As the Clouds arise from the vapours, then these fallen down again, and make vapours; only you must acknowledge one First cause, which had not its being from the other,
c-acp dt n2 vvb p-acp dt n2, cs d vvb a-acp av, cc vvi n2; av-j pn22 vmb vvi crd ord n1, r-crq vhd xx po31 vbg p-acp dt n-jn,
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and this is the Spirit of God, which at first did work faith.
and this is the Spirit of God, which At First did work faith.
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The second errour is of the Papists, that maketh this difference between the Law and the Gospel, That the same thing is called the Law,
The second error is of the Papists, that makes this difference between the Law and the Gospel, That the same thing is called the Law,
dt ord n1 vbz pp-f dt njp2, cst vv2 d n1 p-acp dt n1 cc dt n1, cst dt d n1 vbz vvn dt n1,
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while it is without the Spirit; and when it hath the Spirit, it is called the Gospel;
while it is without the Spirit; and when it hath the Spirit, it is called the Gospel;
cs pn31 vbz p-acp dt n1; cc c-crq pn31 vhz dt n1, pn31 vbz vvn dt n1;
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This is to confound the Law and Gospel, and bring in Justification by works. The third is of the Socinian mentioned afterwards.
This is to confound the Law and Gospel, and bring in Justification by works. The third is of the Socinian mentioned afterwards.
d vbz pc-acp vvi dt n1 cc n1, cc vvi p-acp n1 p-acp n2. dt ord vbz pp-f dt np1 vvd av.
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These rocks avoided, we come to consider the place:
These Rocks avoided, we come to Consider the place:
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and first I may demand, Whether any under the Old Testament were made partakers of Gods Spirit,
and First I may demand, Whither any under the Old Testament were made partakers of God's Spirit,
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or no? If they were, how came they by it? There can be no other way said,or no? If they were, how Come they by it? There can be no other Way said,
cc dx? cs pns32 vbdr, c-crq vvd pns32 p-acp pn31? pc-acp vmb vbi dx j-jn n1 vvd,
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but that God did give his Spirit in all those publique Ordinances unto the beleeving Israelites;
but that God did give his Spirit in all those public Ordinances unto the believing Israelites;
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so that although they did in some measure obey the Law, yet they did it not by the power of the Law,
so that although they did in Some measure obey the Law, yet they did it not by the power of the Law,
av cst cs pns32 vdd p-acp d n1 vvi dt n1, av pns32 vdd pn31 xx p-acp dt n1 pp-f dt n1,
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but by the power of Grace.
but by the power of Grace.
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Again, in the next place, (which hath alwaies much prevailed with me) did not the people of God receive the Grace of God offered in the Sacraments at that time? We constantly maintain against the Papists, that our Sacraments and theirs differ not for substance.
Again, in the next place, (which hath always much prevailed with me) did not the people of God receive the Grace of God offered in the Sacraments At that time? We constantly maintain against the Papists, that our Sacraments and theirs differ not for substance.
av, p-acp dt ord n1, (r-crq vhz av av-d vvn p-acp pno11) vdd xx dt n1 pp-f np1 vvi dt n1 pp-f np1 vvd p-acp dt n2 p-acp d n1? pns12 av-j vvi p-acp dt njp2, cst po12 n2 cc png32 vvb xx p-acp n1.
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Therefore in Circumcision, and the Paschall Lamb, they were made partakers of Christ as well as we:
Therefore in Circumcision, and the Paschal Lamb, they were made partakers of christ as well as we:
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yet the Apostle doth as much exclude Circumcision, and those Jewish Ordinances from Grace, as any thing else.
yet the Apostle does as much exclude Circumcision, and those Jewish Ordinances from Grace, as any thing Else.
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Therefore that there may be no contradiction in Scripture, some other way is to be thought upon, about the exposition of these words.
Therefore that there may be no contradiction in Scripture, Some other Way is to be Thought upon, about the exposition of these words.
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Some there are therefore that doe understand by the Spirit, the wonderfull and miraculous works of Gods Spirit:
some there Are Therefore that do understand by the Spirit, the wonderful and miraculous works of God's Spirit:
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for this was reserved till the times of the Messias, and by these miracles his doctrine was confirmed to be from Heaven;
for this was reserved till the times of the Messias, and by these Miracles his Doctrine was confirmed to be from Heaven;
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and to this sense the fifth verse speaketh very expresly:
and to this sense the fifth verse speaks very expressly:
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and Beza doth confesse, that this is the principall scope of the Apostle, though he will not exclude the other gracious works of Gods Spirit:
and Beza does confess, that this is the principal scope of the Apostle, though he will not exclude the other gracious works of God's Spirit:
cc np1 vdz vvi, cst d vbz dt j-jn n1 pp-f dt n1, cs pns31 vmb xx vvi dt j-jn j n2 pp-f npg1 n1:
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And if this should be the meaning, it were nothing to our purpose. Again, thus it may be explained, as by faith is meant the doctrine of faith,
And if this should be the meaning, it were nothing to our purpose. Again, thus it may be explained, as by faith is meant the Doctrine of faith,
cc cs d vmd vbi dt n1, pn31 vbdr pix p-acp po12 n1. av, av pn31 vmb vbi vvn, c-acp p-acp n1 vbz vvn dt n1 pp-f n1,
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so by the works of the Law, is to be understood the doctrine of the works of the Law, which the false Apostles taught,
so by the works of the Law, is to be understood the Doctrine of the works of the Law, which the false Apostles taught,
av p-acp dt n2 pp-f dt n1, vbz pc-acp vbi vvn dt n1 pp-f dt n2 pp-f dt n1, r-crq dt j n2 vvn,
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namely, that Christ was not enough to justification, unlesse the works of the Law were put in as a cause also.
namely, that christ was not enough to justification, unless the works of the Law were put in as a cause also.
av, cst np1 vbds xx av-d p-acp n1, cs dt n2 pp-f dt n1 vbdr vvn p-acp p-acp dt n1 av.
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And if this should be the sense of the Text, then it was cleare, that the Galathians were not made partakers of Gods Spirit, by the corrupt doctrine that was taught them alate by their seducers,
And if this should be the sense of the Text, then it was clear, that the Galatians were not made partakers of God's Spirit, by the corrupt Doctrine that was taught them alate by their seducers,
cc cs d vmd vbi dt n1 pp-f dt n1, cs pn31 vbds j, cst dt np2 vbdr xx vvn n2 pp-f npg1 n1, p-acp dt j n1 cst vbds vvn pno32 av p-acp po32 n2,
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but before, while they did receive the pure doctrine of Christ:
but before, while they did receive the pure Doctrine of christ:
cc-acp a-acp, cs pns32 vdd vvi dt j n1 pp-f np1:
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and therefore it was their folly, having begun in the spirit, to end in the flesh.
and Therefore it was their folly, having begun in the Spirit, to end in the Flesh.
cc av pn31 vbds po32 n1, vhg vvn p-acp dt n1, pc-acp vvi p-acp dt n1.
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This may be a probable interpretation.
This may be a probable Interpretation.
d vmb vbi dt j n1.
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But that which I shall stand upon is this, The Jewes and false Apostles they looked upon the Law as sufficient to save them without Christ, consider Rom. 2. 17, 18, 19. or when they went furthest, they joyned Christ,
But that which I shall stand upon is this, The Jews and false Apostles they looked upon the Law as sufficient to save them without christ, Consider Rom. 2. 17, 18, 19. or when they went furthest, they joined christ,
p-acp cst r-crq pns11 vmb vvi p-acp vbz d, dt np2 cc j n2 pns32 vvd p-acp dt n1 c-acp j pc-acp vvi pno32 p-acp np1, vvb np1 crd crd, crd, crd cc q-crq pns32 vvd js, pns32 vvd np1,
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and the observance of the Morall Law equally together for justification and salvation:
and the observance of the Moral Law equally together for justification and salvation:
cc dt n1 pp-f dt j n1 av-jn av p-acp n1 cc n1:
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whereas the Law separated from Christ, did nothing but accuse and condemne, not being able to help the soul at all.
whereas the Law separated from christ, did nothing but accuse and condemn, not being able to help the soul At all.
cs dt n1 vvn p-acp np1, vdd pix cc-acp vvi cc vvi, xx vbg j pc-acp vvi dt n1 p-acp d.
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Therefore it was a vain thing in them, to hope for any such grace, or benefit as they did by it.
Therefore it was a vain thing in them, to hope for any such grace, or benefit as they did by it.
av pn31 vbds dt j n1 p-acp pno32, pc-acp vvi p-acp d d n1, cc n1 c-acp pns32 vdd p-acp pn31.
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So that the Apostles scope is, not absolutely to argue against the benefit of the Law, which David and Moses did so much commend,
So that the Apostles scope is, not absolutely to argue against the benefit of the Law, which David and Moses did so much commend,
av cst dt n2 n1 vbz, xx av-j pc-acp vvi p-acp dt n1 pp-f dt n1, r-crq np1 cc np1 vdd av av-d vvi,
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but against it in the sense, as the Jewes did commonly doat upon it, which was to have justification by it alone;
but against it in the sense, as the Jews did commonly dote upon it, which was to have justification by it alone;
cc-acp p-acp pn31 p-acp dt n1, c-acp dt np2 vdd av-j vvi p-acp pn31, r-crq vbds pc-acp vhi n1 p-acp pn31 av-j;
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or at the best, when they put the Law and Christ together. Now both these we disclaime, either that God doth use the Law for our justification;
or At the best, when they put the Law and christ together. Now both these we disclaim, either that God does use the Law for our justification;
cc p-acp dt js, c-crq pns32 vvd dt n1 cc np1 av. av d d pns12 vvb, d cst np1 vdz vvi dt n1 p-acp po12 n1;
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or that of it self, it is able to stirre up the least godly affection in us.
or that of it self, it is able to stir up the least godly affection in us.
cc d pp-f pn31 n1, pn31 vbz j pc-acp vvi a-acp dt av-ds j n1 p-acp pno12.
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More places of Scripture are brought against this, but they will come in more fitly under the notion of the Law as a covenant.
More places of Scripture Are brought against this, but they will come in more fitly under the notion of the Law as a Covenant.
n1 n2 pp-f n1 vbr vvn p-acp d, cc-acp pns32 vmb vvi p-acp av-dc av-j p-acp dt n1 pp-f dt n1 p-acp dt n1.
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Thus therefore I shall conclude this point, acknowledgeing that many learned and orthodoxe men speak otherwise,
Thus Therefore I shall conclude this point, acknowledging that many learned and orthodox men speak otherwise,
av av pns11 vmb vvi d n1, vvg cst d j cc n1 n2 vvb av,
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and that there is a difficulty in clearing every particular about this Question: but as yet that which I have delivered, carrieth the more probability with me;
and that there is a difficulty in clearing every particular about this Question: but as yet that which I have Delivered, Carrieth the more probability with me;
cc cst pc-acp vbz dt n1 p-acp vvg d j p-acp d n1: cc-acp c-acp av cst r-crq pns11 vhb vvn, vvz dt av-dc n1 p-acp pno11;
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and I will give one text more, which I have not yet mentioned, and that is Act. 7. 38. where the Morall Law that Moses is said to receive, that he might give the Israelites, is called NONLATINALPHABET, the lively Oracles; that is, not verba vitae, but verba, viva & vivificantia, so that NONLATINALPHABET is as much as NONLATINALPHABET, giving life: not that we could have life by vertue of any obedience to them;
and I will give one text more, which I have not yet mentioned, and that is Act. 7. 38. where the Moral Law that Moses is said to receive, that he might give the Israelites, is called, the lively Oracles; that is, not verba vitae, but verba, viva & vivificantia, so that is as much as, giving life: not that we could have life by virtue of any Obedience to them;
cc pns11 vmb vvi crd n1 av-dc, r-crq pns11 vhb xx av vvn, cc d vbz n1 crd crd n1 dt j n1 cst np1 vbz vvn pc-acp vvi, cst pns31 vmd vvi dt np2, vbz vvn, dt j n2; cst vbz, xx fw-la fw-la, p-acp fw-la, fw-la cc fw-la, av d vbz p-acp d c-acp, vvg n1: xx cst pns12 vmd vhi n1 p-acp n1 pp-f d n1 p-acp pno32;
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but when we by grace are inabled to obey them, God, out of his mercy, bestoweth eternall life.
but when we by grace Are enabled to obey them, God, out of his mercy, bestoweth Eternal life.
cc-acp c-crq pns12 p-acp n1 vbr vvn pc-acp vvi pno32, np1, av pp-f po31 n1, vvz j n1.
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Let me also adde this, that I the rather incline to this opinion, because I see the Socinians, urging these places,
Let me also add this, that I the rather incline to this opinion, Because I see the socinians, urging these places,
vvb pno11 av vvi d, cst pns11 dt av-c vvi p-acp d n1, c-acp pns11 vvb dt njp2, vvg d n2,
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or the like, where justification and faith is said to be by Christ, and the Gospel, that they wholly deny that any such thing as grace and justification was under the Law,
or the like, where justification and faith is said to be by christ, and the Gospel, that they wholly deny that any such thing as grace and justification was under the Law,
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and wonder how any should be so blind as not to see, that these priviledges were revealed first by Christ in the Gospel under the new Covenant;
and wonder how any should be so blind as not to see, that these privileges were revealed First by christ in the Gospel under the new Covenant;
cc vvb c-crq d vmd vbi av j c-acp xx pc-acp vvi, cst d n2 vbdr vvn ord p-acp np1 p-acp dt n1 p-acp dt j n1;
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whereas it is plain, that the Apostle instanceth in Abraham and David, (who lived under the Law as a schoole-master,) for the same kinde of justification as ours is.
whereas it is plain, that the Apostle Instanceth in Abraham and David, (who lived under the Law as a Schoolmaster,) for the same kind of justification as ours is.
cs pn31 vbz j, cst dt n1 vvz p-acp np1 cc np1, (r-crq vvd p-acp dt n1 p-acp dt n1,) p-acp dt d n1 pp-f n1 c-acp png12 vbz.
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And thus I come to another Question, which is the proper and immediate ground of strife between the Antinomian and us,
And thus I come to Another Question, which is the proper and immediate ground of strife between the Antinomian and us,
cc av pns11 vvb p-acp j-jn n1, r-crq vbz dt j cc j n1 pp-f n1 p-acp dt jp cc pno12,
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and from whence, they have their name; and that is, the abrogation of the Morall Law:
and from whence, they have their name; and that is, the abrogation of the Moral Law:
cc p-acp c-crq, pns32 vhb po32 n1; cc d vbz, dt n1 pp-f dt j n1:
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And howsoever I have already delivered many things that doe confirme the perpetuall obligation of it;
And howsoever I have already Delivered many things that do confirm the perpetual obligation of it;
cc c-acp pns11 vhb av vvn d n2 cst vdb vvi dt j n1 pp-f pn31;
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yet I did it not then so directly, and professedly, as now I shall;
yet I did it not then so directly, and professedly, as now I shall;
av pns11 vdd pn31 xx av av av-j, cc av-vvn, c-acp av pns11 vmb;
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The Text (I have chosen) being a very fit foundation to build such a structure upon.
The Text (I have chosen) being a very fit Foundation to built such a structure upon.
dt n1 (pns11 vhb vvn) vbg dt av j n1 pc-acp vvi d dt n1 p-acp.
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I will therefore open the words and proceed as time shall suffer.
I will Therefore open the words and proceed as time shall suffer.
pns11 vmb av vvi dt n2 cc vvi p-acp n1 vmb vvi.
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The Apostle Paul, having laid down, in verses preceding, the nature of justification, so exactly, that we may finde all the causes, efficient, meritorious, formall, instrumentall and finall described;
The Apostle Paul, having laid down, in Verses preceding, the nature of justification, so exactly, that we may find all the Causes, efficient, meritorious, formal, instrumental and final described;
dt n1 np1, vhg vvn a-acp, p-acp n2 vvg, dt n1 pp-f n1, av av-j, cst pns12 vmb vvi d dt n2, j, j, j, j cc j vvn;
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as also the consequent of this truth, which is the excluding of all selfconfidence, and boasting in what we doe;
as also the consequent of this truth, which is the excluding of all selfconfidence, and boasting in what we do;
c-acp av dt j pp-f d n1, r-crq vbz dt vvg pp-f d n1, cc vvg p-acp r-crq pns12 vdb;
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he draweth a conclusion or inference, ver. 26. And this conclusion is laid down first affirmatively and positively, [ A man is justified by faith, ] the Phrases NONLATINALPHABET,
he draws a conclusion or Inference, ver. 26. And this conclusion is laid down First affirmatively and positively, [ A man is justified by faith, ] the Phrases,
pns31 vvz dt n1 cc n1, fw-la. crd cc d n1 vbz vvn a-acp ord av-j cc av-j, [ dt n1 vbz vvn p-acp n1, ] dt n2,
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and NONLATINALPHABET, and NONLATINALPHABET, are all equivalent with the Apostle:
and, and, Are all equivalent with the Apostle:
cc, cc, vbr d j p-acp dt n1:
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And then, to prevent all errours and cavils, he doth secondly lay it down exclusively without works. And this proposition he doth extend to the Jewes and Gentiles also from the unity or onenesse of God;
And then, to prevent all errors and cavils, he does secondly lay it down exclusively without works. And this proposition he does extend to the Jews and Gentiles also from the unity or oneness of God;
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which is not to be understood of the unity of his Essence, but Will and Promise.
which is not to be understood of the unity of his Essence, but Will and Promise.
r-crq vbz xx pc-acp vbi vvn pp-f dt n1 pp-f po31 n1, cc-acp vmb cc n1.
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Now when all this is asserted, he maketh an objection (which is usuall with him in this Epistle;) and he doth it for this end, to take away the calumny and reproach cast upon him by his adversaries,
Now when all this is asserted, he makes an objection (which is usual with him in this Epistle;) and he does it for this end, to take away the calumny and reproach cast upon him by his Adversaries,
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as one that would destroy the Law.
as one that would destroy the Law.
c-acp pi cst vmd vvi dt n1.
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The objection then is this, (propounded by way of interrogation, to affect the more,) Doe we make voide the Law? NONLATINALPHABET;
The objection then is this, (propounded by Way of interrogation, to affect the more,) Do we make void the Law?;
dt n1 av vbz d, (vvn p-acp n1 pp-f n1, pc-acp vvi dt av-dc,) vdb pns12 vvb j dt n1?;
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The Apostle used this word in this Chapter, ver. 3. and it signifieth to make empty and voide, so that, the Law shall be of no use, or operation.
The Apostle used this word in this Chapter, ver. 3. and it signifies to make empty and void, so that, the Law shall be of no use, or operation.
dt n1 vvd d n1 p-acp d n1, fw-la. crd cc pn31 vvz pc-acp vvi j cc j, av cst, dt n1 vmb vbi pp-f dx n1, cc n1.
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Now to this, the Apostle answereth negatively, by words of defiance and detestation, God forbid: So that by this expression you see how intolerable that doctrine ought to be unto the people of God, that would take away the Law.
Now to this, the Apostle Answers negatively, by words of defiance and detestation, God forbid: So that by this expression you see how intolerable that Doctrine ought to be unto the people of God, that would take away the Law.
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And the Apostle doth not only defie this objection, but addeth, we establish the Law, NONLATINALPHABET a Metaphor from those that doe corroborate and make firm a pillar,
And the Apostle does not only defy this objection, but adds, we establish the Law, a Metaphor from those that do corroborate and make firm a pillar,
cc dt n1 vdz xx av-j vvi d n1, cc-acp vvz, pns12 vvb dt n1, dt n1 p-acp d cst vdb vvi cc vvi j dt n1,
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or any such thing that was falling.
or any such thing that was falling.
cc d d n1 cst vbds vvg.
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It hath much troubled Interpreters, how Paul could say, he established the Law, especially considering those many places in his Epistles, which seeme to abrogate it.
It hath much troubled Interpreters, how Paul could say, he established the Law, especially considering those many places in his Epistles, which seem to abrogate it.
pn31 vhz av-d vvn n2, q-crq np1 vmd vvi, pns31 vvd dt n1, av-j vvg d d n2 p-acp po31 n2, r-crq vvb pc-acp vvi pn31.
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Some understand it thus, That the righteousnesse of faith, hath it's witnesse from the Law and Prophets,
some understand it thus, That the righteousness of faith, hath it's witness from the Law and prophets,
d vvb pn31 av, cst dt n1 pp-f n1, vhz pn31|vbz n1 p-acp dt n1 cc n2,
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as ver. 21. in this Chapter;
as for. 21. in this Chapter;
c-acp p-acp. crd p-acp d n1;
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so that in this sense they make the Law established, because that which was witnessed therein, doth now come to passe.
so that in this sense they make the Law established, Because that which was witnessed therein, does now come to pass.
av cst p-acp d n1 pns32 vvb dt n1 vvd, c-acp d r-crq vbds vvn av, vdz av vvi pc-acp vvi.
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Even as our Saviour said Moses did beare witnesse of him. But this interpretation doth not come up to the Apostles meaning.
Even as our Saviour said Moses did bear witness of him. But this Interpretation does not come up to the Apostles meaning.
j c-acp po12 n1 vvd np1 vdd vvi n1 pp-f pno31. p-acp d n1 vdz xx vvi a-acp p-acp dt n2 vvg.
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Those that limit this speech to the Ceremoniall Law, do easily interpret it thus: That the ceremonies and types were fulfilled in Christ;
Those that limit this speech to the Ceremonial Law, do Easily interpret it thus: That the ceremonies and types were fulfilled in christ;
d cst vvb d n1 p-acp dt j n1, vdb av-j vvi pn31 av: cst dt n2 cc n2 vbdr vvn p-acp np1;
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who, being the substance and body, they are all now fulfilled in him. But the Apostle comprehends the Morall Law under the word [ Law. ]
who, being the substance and body, they Are all now fulfilled in him. But the Apostle comprehends the Moral Law under the word [ Law. ]
r-crq, vbg dt n1 cc n1, pns32 vbr d av vvn p-acp pno31. p-acp dt n1 vvz dt j n1 p-acp dt n1 [ n1. ]
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The Papists they make the Gospel a new Law, and they compare it with the old Law having the Spirit,
The Papists they make the Gospel a new Law, and they compare it with the old Law having the Spirit,
dt njp2 pns32 vvb dt n1 dt j n1, cc pns32 vvb pn31 p-acp dt j n1 vhg dt n1,
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as two things differing only gradually;
as two things differing only gradually;
c-acp crd n2 vvg av-j av-jn;
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so that they say, the old Law is established by the new, as the childhood is established by elder age:
so that they say, the old Law is established by the new, as the childhood is established by elder age:
av cst pns32 vvb, dt j n1 vbz vvn p-acp dt j, c-acp dt n1 vbz vvn p-acp n-jn n1:
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which is not by abolition, but perfection.
which is not by abolition, but perfection.
r-crq vbz xx p-acp n1, cc-acp n1.
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That which I see the Orthodoxe pitch upon, is that the Law is established three wayes by the Gospel.
That which I see the Orthodox pitch upon, is that the Law is established three ways by the Gospel.
cst r-crq pns11 vvb dt n1 vvb p-acp, vbz d dt n1 vbz vvn crd n2 p-acp dt n1.
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First, whereas the Law did threaten death to every transgressor, this is established in Christ, who satisfied the justice of God.
First, whereas the Law did threaten death to every transgressor, this is established in christ, who satisfied the Justice of God.
ord, cs dt n1 vdd vvi n1 p-acp d n1, d vbz vvn p-acp np1, r-crq vvd dt n1 pp-f np1.
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Secondly, in that the Law requireth perfect obedience, this is also fulfilled in Christ.
Secondly, in that the Law requires perfect Obedience, this is also fulfilled in christ.
ord, p-acp d dt n1 vvz j n1, d vbz av vvn p-acp np1.
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Now this is a matter worth discussion, Whether the righteousnesse we are yet justified by, be the righteousnesse of the Law.
Now this is a matter worth discussion, Whither the righteousness we Are yet justified by, be the righteousness of the Law.
av d vbz dt n1 j n1, cs dt n1 pns12 vbr av vvn p-acp, vbb dt n1 pp-f dt n1.
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For those learned men, that are against the imputation of Christs active obedience, they urge this argument, which seemeth to carry much strength with it:
For those learned men, that Are against the imputation of Christ active Obedience, they urge this argument, which seems to carry much strength with it:
p-acp d j n2, cst vbr p-acp dt n1 pp-f npg1 j n1, pns32 vvb d n1, r-crq vvz pc-acp vvi d n1 p-acp pn31:
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That if Christs active obedience be made ours, and we justified by that, then are we still justified by the works of the Law,
That if Christ active Obedience be made ours, and we justified by that, then Are we still justified by the works of the Law,
cst cs npg1 j n1 vbi vvn png12, cc pns12 vvd p-acp d, av vbr pns12 av vvn p-acp dt n2 pp-f dt n1,
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and so the righteousnesse of faith and works is all one; faith in us, and works in Christ.
and so the righteousness of faith and works is all one; faith in us, and works in christ.
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If therefore active obedience be made ours, (as I conceive the truth to be in that doctrine) then we may easily see the Law is established.
If Therefore active Obedience be made ours, (as I conceive the truth to be in that Doctrine) then we may Easily see the Law is established.
cs av j n1 vbi vvn png12, (c-acp pns11 vvb dt n1 pc-acp vbi p-acp d n1) cs pns12 vmb av-j vvi dt n1 vbz vvn.
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Thirdly, but lastly, which I take to be the truth, and Austin heretofore interpreteth it so, the Law is established,
Thirdly, but lastly, which I take to be the truth, and Austin heretofore interpreteth it so, the Law is established,
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because by the Gospel we obtain grace in some measure, to fulfill the Law; so that we still keep the Law in the preceptive and informative part of it:
Because by the Gospel we obtain grace in Some measure, to fulfil the Law; so that we still keep the Law in the preceptive and informative part of it:
c-acp p-acp dt n1 pns12 vvb n1 p-acp d n1, pc-acp vvi dt n1; av cst pns12 av vvb dt n1 p-acp dt j cc j n1 pp-f pn31:
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and doe obtaine by faith in Christ, obedience in some degree to it;
and do obtain by faith in christ, Obedience in Some degree to it;
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which obedience also, though it be not the Covenant of grace, yet is the way to Salvation.
which Obedience also, though it be not the Covenant of grace, yet is the Way to Salvation.
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LECTURE XXII. ROM. 3. 31. Doe we then make voide the Law? THis Text is already explained;
LECTURE XXII. ROM. 3. 31. Do we then make void the Law? THis Text is already explained;
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and there are two Observations doe naturally arise from it, as first, That it is an hard thing so to set up Christ and grace,
and there Are two Observations do naturally arise from it, as First, That it is an hard thing so to Set up christ and grace,
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as not thereby be thought to destroy the Law. Thus was Paul misunderstood by some;as not thereby be Thought to destroy the Law. Thus was Paul misunderstood by Some;
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and so the Antinomians, not rightly understanding in what latitude the Orthodoxe in their disputations against Popery did oppose the Law to the Gospel, were thereby plunged into a dangerous errour.
and so the Antinomians, not rightly understanding in what latitude the Orthodox in their disputations against Popery did oppose the Law to the Gospel, were thereby plunged into a dangerous error.
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But on this point I will not insist.
But on this point I will not insist.
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The second doctrine is that which I intend, namely, That the doctrine of Christ and grace in the highest and fullest manner, doth not overthrow, but establish the Law.
The second Doctrine is that which I intend, namely, That the Doctrine of christ and grace in the highest and Fullest manner, does not overthrow, but establish the Law.
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And this doctrine will directly lead us to lay our hands on the chiefe pillars of that house, which the Antinomians have built.
And this Doctrine will directly led us to lay our hands on the chief pillars of that house, which the Antinomians have built.
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The Question then at this time to be discussed is, Whether the Law be abrogated or no by Christ, to the beleevers under the Gospel.
The Question then At this time to be discussed is, Whither the Law be abrogated or not by christ, to the believers under the Gospel.
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And this Question I will answer by severall propositions, that may conduce to the clearing of the truth:
And this Question I will answer by several propositions, that may conduce to the clearing of the truth:
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for it would seeme, as if the Scripture held out contradictions in this point.
for it would seem, as if the Scripture held out contradictions in this point.
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In my Text it's denyed, that the Apostles doe NONLATINALPHABET make void the Law; yet 2 Cor. 3. 11. The Apostle speaking of the Law hath this passage, [ If that which be done away, NONLATINALPHABET ] where the word is expresly used, that yet here is denyed:
In my Text it's denied, that the Apostles do make void the Law; yet 2 Cor. 3. 11. The Apostle speaking of the Law hath this passage, [ If that which be done away, ] where the word is expressly used, that yet Here is denied:
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so Ephes. 2. 14. Christ is described [ NONLATINALPHABET ] that maketh voide the hand-writing against us.
so Ephesians 2. 14. christ is described [ ] that makes void the handwriting against us.
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And in that place the Apostle useth the word NONLATINALPHABET, when yet Mat. 5. he denyed that he came NONLATINALPHABET, to dissolve the Law. Grave therefore and serious is, Ghimnitius his admonition, In all other things generall words beget confusion, and obscurity;
And in that place the Apostle uses the word, when yet Mathew 5. he denied that he Come, to dissolve the Law. Grave Therefore and serious is, Ghimnitius his admonition, In all other things general words beget confusion, and obscurity;
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but in the doctrine of the abrogation of the Law they are very dangerous, unlesse it be distinctly explained, how it is abrogated. but in the Doctrine of the abrogation of the Law they Are very dangerous, unless it be distinctly explained, how it is abrogated.
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In the first place therefore consider, That about a Law there are these affections (if I may call them so;) There is an Interpretation, a dispensation, or relaxation: and these differ from an abrogation; for the former doe suppose the Law still standing in force, though mitigated;
In the First place Therefore Consider, That about a Law there Are these affections (if I may call them so;) There is an Interpretation, a Dispensation, or relaxation: and these differ from an abrogation; for the former do suppose the Law still standing in force, though mitigated;
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but abrogation is then properly, when a Law is totally taken away.
but abrogation is then properly, when a Law is totally taken away.
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And this abrogation ariseth sometimes from the expresse constitution at first, which did limit and prescribe the time of the lawes continuance:
And this abrogation arises sometime from the express constitution At First, which did limit and prescribe the time of the laws Continuance:
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sometimes by an expresse revoking and repealing of it by that authority which made it: sometimes by adding to that repeale an expresse law commanding the contrary.
sometime by an express revoking and repealing of it by that Authority which made it: sometime by adding to that repeal an express law commanding the contrary.
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Now it may be easily proved, that the Ceremoniall, and Judiciall lawes they are abrogated by expresse repeale.
Now it may be Easily proved, that the Ceremonial, and Judicial laws they Are abrogated by express repeal.
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The Judiciall Law 1 Pet. 2. 13. where they are commanded to be subject to every ordination of man:
The Judicial Law 1 Pet. 2. 13. where they Are commanded to be Subject to every ordination of man:
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and this was long foretold Genes. 49. 10. The Law-giver shall be taken from Judah. The Ceremoniall Law that is also expresly repealed Act. 15. and in other places:
and this was long foretold Genesis. 49. 10. The Lawgiver shall be taken from Judah. The Ceremonial Law that is also expressly repealed Act. 15. and in other places:
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not that these were ill, or that they did come from an ill author;
not that these were ill, or that they did come from an ill author;
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but because the fulnesse and substance of them was now come, of whom the ceremonies were a shadow.
but Because the fullness and substance of them was now come, of whom the ceremonies were a shadow.
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Yet still you must remember, that while they were commanded of God, they were the exercises of faith and piety,
Yet still you must Remember, that while they were commanded of God, they were the exercises of faith and piety,
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and God did dispense grace in the use of them; only they were beggarly and empty to such who trusted in them and neglected Christ.
and God did dispense grace in the use of them; only they were beggarly and empty to such who trusted in them and neglected christ.
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Nor doth this assertion contradict that of the Apostle, Ephes. 2. 15. where he cals those ordinances, enmity, and decrees against us: for those ceremonies may be considered two wayes;
Nor does this assertion contradict that of the Apostle, Ephesians 2. 15. where he calls those ordinances, enmity, and decrees against us: for those ceremonies may be considered two ways;
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first, as they were signes of Gods grace and favour:
First, as they were Signs of God's grace and favour:
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and secondly, as they were demonstrative of a duty, which we were tyed unto, but could not performe,
and secondly, as they were demonstrative of a duty, which we were tied unto, but could not perform,
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and in this sense all those purifications and cleansings were against us. Thus we see these lawes in every consideration made voide;
and in this sense all those purifications and cleansings were against us. Thus we see these laws in every consideration made void;
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so that it is not now an indifferent thing to use them, though we would not put our trust in them, but sinfull.
so that it is not now an indifferent thing to use them, though we would not put our trust in them, but sinful.
av cst pn31 vbz xx av dt j n1 pc-acp vvi pno32, cs pns12 vmd xx vvi po12 n1 p-acp pno32, cc-acp j.
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Hence I cannot see how that of Luther is true upon Gal. 2. who saith, He beleeveth that, if the Jewes beleeving had observed the Law and Circumcision in that manner which the Apostles permitted them, that Judaisme had yet stood,
Hence I cannot see how that of Luther is true upon Gal. 2. who Says, He Believeth that, if the Jews believing had observed the Law and Circumcision in that manner which the Apostles permitted them, that Judaism had yet stood,
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and that all the world should have received the ceremonies of the Jewes. and that all the world should have received the ceremonies of the Jews.
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In the second place, if we would speake exactly and properly, We cannot say, in any good sense, that the Morall Law is abrogated at all.
In the second place, if we would speak exactly and properly, We cannot say, in any good sense, that the Moral Law is abrogated At all.
p-acp dt ord n1, cs pns12 vmd vvi av-j cc av-j, pns12 vmbx vvi, p-acp d j n1, cst dt j n1 vbz vvn p-acp d.
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It is true indeed, our learned Writers shew, that the Law is abrogated in respect of justification, condemnation, and rigour of obedience;
It is true indeed, our learned Writers show, that the Law is abrogated in respect of justification, condemnation, and rigour of Obedience;
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all which I shall instance in afterwards: but if a man would speake rigidly, he cannot say, it is abrogated.
all which I shall instance in afterwards: but if a man would speak rigidly, he cannot say, it is abrogated.
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Wee may say, it's mitigated, as to our persons, though Christ our surety did fully undergoe it:
we may say, it's mitigated, as to our Persons, though christ our surety did Fully undergo it:
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for if God had taken away the Law so, that man nor his surety had been under the curse of it,
for if God had taken away the Law so, that man nor his surety had been under the curse of it,
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or should have obeyed it, then had it been properly abrogated: whereas now, seeing our surety was bound to satisfie it, and perfectly to obey it,
or should have obeyed it, then had it been properly abrogated: whereas now, seeing our surety was bound to satisfy it, and perfectly to obey it,
cc vmd vhi vvn pn31, av vhd pn31 vbn av-j vvn: cs av, vvg po12 n1 vbds vvn pc-acp vvi pn31, cc av-j pc-acp vvi pn31,
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and we still obliged to conforme unto it, we cannot so properly in the generall say, it was abrogated.
and we still obliged to conform unto it, we cannot so properly in the general say, it was abrogated.
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Therefore we may more properly say, that there is a change and alteration in us towards the Law,
Therefore we may more properly say, that there is a change and alteration in us towards the Law,
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then that the Law is changed or abrogated.
then that the Law is changed or abrogated.
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Hence observe, though the Apostle denyeth that he doth NONLATINALPHABET make voide the Law, yet he useth this expression Rom. 7. 6. NONLATINALPHABET, we are freed or abrogated from the Law, rather then that is abrogated.
Hence observe, though the Apostle denyeth that he does make void the Law, yet he uses this expression Rom. 7. 6., we Are freed or abrogated from the Law, rather then that is abrogated.
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Thus it is, if we would speake properly:
Thus it is, if we would speak properly:
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yet, because the satisfaction and obedience is by Christ, and not by us, we may say, that it is abrogated to us,
yet, Because the satisfaction and Obedience is by christ, and not by us, we may say, that it is abrogated to us,
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so that we may not look for remission of sins, or justification by it.
so that we may not look for remission of Sins, or justification by it.
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But you must still distinguish, when we speake of the Law, some parts of it from the whole:
But you must still distinguish, when we speak of the Law, Some parts of it from the Whole:
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some parts of the Law may be abolished, and yet not the whole nature of it:
Some parts of the Law may be abolished, and yet not the Whole nature of it:
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for there is in the Law these parts; First, the Commands. Secondly, the Promises of life to him that doth them;
for there is in the Law these parts; First, the Commands. Secondly, the Promises of life to him that does them;
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and thirdly, the threatnings of eternall wrath to him that faileth in the least.
and Thirdly, the threatenings of Eternal wrath to him that Faileth in the least.
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Now the Morall Law, though it be abrogated in respect of the two later to a beleever,
Now the Moral Law, though it be abrogated in respect of the two later to a believer,
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yet in respect of the former it doth still abide; yea, and will continue in Heaven it self.
yet in respect of the former it does still abide; yea, and will continue in Heaven it self.
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And we have already proved against the Antinomians, that one part of the Law may abide, when the other doth not. The third proposition,
And we have already proved against the Antinomians, that one part of the Law may abide, when the other does not. The third proposition,
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Those that say the Law is abolished as it is foedus, but not as it is regula;Those that say the Law is abolished as it is Foedus, but not as it is regula;
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say true. The Law may be considered as it is a Covenant, or as it is an absolute Rule, requiring conformity unto it:say true. The Law may be considered as it is a Covenant, or as it is an absolute Rule, requiring conformity unto it:
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Now it may be truly granted, that the Law is abolished in the former notion, though not in the later;
Now it may be truly granted, that the Law is abolished in the former notion, though not in the later;
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only in expressing this Covenant there is difference among the Learned:
only in expressing this Covenant there is difference among the Learned:
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some make the Law a Covenant of works, and upon that ground that it is abrogated:
Some make the Law a Covenant of works, and upon that ground that it is abrogated:
d vvb dt n1 dt n1 pp-f n2, cc p-acp d n1 cst pn31 vbz vvn:
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others call it a subservient covenant to the covenant of grace, and make it only occasionally,
Others call it a subservient Covenant to the Covenant of grace, and make it only occasionally,
n2-jn vvb pn31 dt fw-fr n1 p-acp dt n1 pp-f n1, cc vvi pn31 av-j av-j,
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as it were, introduced, to put more luster and splendour upon grace: Others call it a mixt covenant of workes and grace;
as it were, introduced, to put more luster and splendour upon grace: Others call it a mixed Covenant of works and grace;
c-acp pn31 vbdr, vvd, pc-acp vvi dc n1 cc n1 p-acp n1: n2-jn vvb pn31 dt vvn n1 pp-f n2 cc n1;
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but that is hardly to be understood as possible, much lesse as true.
but that is hardly to be understood as possible, much less as true.
cc-acp d vbz av pc-acp vbi vvn p-acp j, av-d av-dc p-acp j.
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I therefore think that opinion true, as shall be hereafter shewed, that the Law given by Moses was a Covenant of grace;
I Therefore think that opinion true, as shall be hereafter showed, that the Law given by Moses was a Covenant of grace;
pns11 av vvb d n1 j, c-acp vmb vbi av vvn, cst dt n1 vvn p-acp np1 vbds dt n1 pp-f n1;
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and that God did not, since man fallen, ever transact with him in any other Covenant, but that of grace:
and that God did not, since man fallen, ever transact with him in any other Covenant, but that of grace:
cc cst np1 vdd xx, c-acp n1 vvn, av vvb p-acp pno31 p-acp d j-jn n1, cc-acp d pp-f n1:
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Though indeed this Covenant of grace did breake out more clearly, in succession of ages, according to the wise dispensation of Gods good pleasure.
Though indeed this Covenant of grace did break out more clearly, in succession of ages, according to the wise Dispensation of God's good pleasure.
cs av d n1 pp-f n1 vdd vvi av av-dc av-j, p-acp n1 pp-f n2, vvg p-acp dt j n1 pp-f npg1 j n1.
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So then, the Law, as a Covenant, though of grace, is abrogated, because though there be still the same essence of the former and later covenant,
So then, the Law, as a Covenant, though of grace, is abrogated, Because though there be still the same essence of the former and later Covenant,
av av, dt n1, c-acp dt n1, cs pp-f n1, vbz vvn, c-acp cs pc-acp vbi av dt d n1 pp-f dt j cc jc n1,
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yet the administration of the former is altogether antiquated.
yet the administration of the former is altogether antiquated.
av dt n1 pp-f dt j vbz av vvn.
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This fully appeareth in Heb. 7. 18, 19. and again, Heb. 8. 7, 8. whosoever therefore expects life and justification by the Law, he sets up the covenant of works again.
This Fully appears in Hebrew 7. 18, 19. and again, Hebrew 8. 7, 8. whosoever Therefore expects life and justification by the Law, he sets up the Covenant of works again.
np1 av-j vvz p-acp np1 crd crd, crd cc av, np1 crd crd, crd c-crq av vvz n1 cc n1 p-acp dt n1, pns31 vvz a-acp dt n1 pp-f n2 av.
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Nor is it any advantage to say, these workes are the workes of grace, and wrought by Christs Spirit;
Nor is it any advantage to say, these works Are the works of grace, and wrought by Christ Spirit;
ccx vbz pn31 d n1 pc-acp vvi, d n2 vbr dt n2 pp-f n1, cc vvn p-acp npg1 n1;
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for still if we were justified by doing whatsoever the works were, yet it would be in such a way as Adam was, though with some difference.
for still if we were justified by doing whatsoever the works were, yet it would be in such a Way as Adam was, though with Some difference.
c-acp av cs pns12 vbdr vvn p-acp vdg r-crq dt n2 vbdr, av pn31 vmd vbi p-acp d dt n1 c-acp np1 vbds, c-acp p-acp d n1.
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We therefore doe desire to lift up our voices, as vehemently as any Antinomian, against self-Justiciaries, against pharisaicall, popish, formal men, that say unto the good workes they doe, These are thy Christ, These are thy Jesus, oh my soul.
We Therefore do desire to lift up our voices, as vehemently as any Antinomian, against Self-justiciaries, against pharisaical, popish, formal men, that say unto the good works they do, These Are thy christ, These Are thy jesus, o my soul.
pns12 av vdb vvi pc-acp vvi a-acp po12 n2, c-acp av-j c-acp d jp, p-acp j, p-acp j, j, j n2, cst vvb p-acp dt j n2 pns32 vdb, d vbr po21 np1, d vbr po21 uh-np, uh po11 n1.
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In matter of Justification, we would have all of Pauls Spirit, to know nothing but Christ crucified, to account all things dung and drosse.
In matter of Justification, we would have all of Paul's Spirit, to know nothing but christ Crucified, to account all things dung and dross.
p-acp n1 pp-f n1, pns12 vmd vhi d pp-f npg1 n1, pc-acp vvi pix cc-acp np1 vvd, pc-acp vvi d n2 n1 cc n1.
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We desire to bewaile, and abundantly to bewaile the little need and want that people feel of Christ in all their duties.
We desire to bewail, and abundantly to bewail the little need and want that people feel of christ in all their duties.
pns12 vvb pc-acp vvi, cc av-j pc-acp vvi dt j n1 cc vvi d n1 vvi pp-f np1 p-acp d po32 n2.
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We are troubled, that any can be quiet in their duties, and performances; and doe not cry out, None but Christ, None but Christ.
We Are troubled, that any can be quiet in their duties, and performances; and do not cry out, None but christ, None but christ.
pns12 vbr vvn, cst d vmb vbi j-jn p-acp po32 n2, cc n2; cc vdb xx vvi av, pix cc-acp np1, pix cc-acp np1.
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All this we plead for, and preach;
All this we plead for, and preach;
av-d d pns12 vvb p-acp, cc vvi;
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only we hold the Law as a rule still to walk by, though not a Covenant of works to be justified by.
only we hold the Law as a Rule still to walk by, though not a Covenant of works to be justified by.
av-j pns12 vvb dt n1 p-acp dt n1 av pc-acp vvi p-acp, cs xx dt n1 pp-f n2 pc-acp vbi vvn p-acp.
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4. The Antinomian distinction of the Law abolished as a Law, but still abiding in respect of the matter of it, is a contradiction.
4. The Antinomian distinction of the Law abolished as a Law, but still abiding in respect of the matter of it, is a contradiction.
crd dt jp n1 pp-f dt n1 vvn p-acp dt n1, cc-acp av vvg p-acp n1 pp-f dt n1 pp-f pn31, vbz dt n1.
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This is a rock, that the adversary hath daily refuge unto.
This is a rock, that the adversary hath daily refuge unto.
d vbz dt n1, cst dt n1 vhz j n1 p-acp.
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The Law (saith the Antinomian) in the matter of it, so farre as I know, was never denyed to be the rule, according to which a beleever is to walk and live: The Law (Says the Antinomian) in the matter of it, so Far as I know, was never denied to be the Rule, according to which a believer is to walk and live:
dt n1 (vvz dt njp) p-acp dt n1 pp-f pn31, av av-j c-acp pns11 vvb, vbds av-x vvn pc-acp vbi dt n1, vvg p-acp r-crq dt n1 vbz pc-acp vvi cc vvi:
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Therefore I take the contrary imputation to be an impudent slander. Asser. of grace, pag. 170.Therefore I take the contrary imputation to be an impudent slander. Asher of grace, page. 170.
av pns11 vvb dt j-jn n1 pc-acp vbi dt j n1. np1 pp-f n1, n1. crd
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But to reply, if they hold the matter of the Law to be a rule, how can they shelter themselves from their own argument;
But to reply, if they hold the matter of the Law to be a Rule, how can they shelter themselves from their own argument;
p-acp pc-acp vvi, cs pns32 vvb dt n1 pp-f dt n1 pc-acp vbi dt n1, q-crq vmb pns32 vvi px32 p-acp po32 d n1;
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for, if the matter oblige, then, when a beleever walketh not according to his duty, he sinneth,
for, if the matter oblige, then, when a believer walks not according to his duty, he Sinneth,
p-acp, cs dt n1 vvi, av, c-crq dt n1 vvz xx vvg p-acp po31 n1, pns31 vvz,
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and, to sinne the curse is due: so that this evasion will no wayes help them;
and, to sin the curse is due: so that this evasion will no ways help them;
cc, p-acp n1 dt n1 vbz j-jn: av cst d n1 vmb dx n2 vvb pno32;
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for still an obligation or bond lyeth upon them, which, if broken, they are made obnoxious unto the Law of God.
for still an obligation or bound lies upon them, which, if broken, they Are made obnoxious unto the Law of God.
c-acp av dt n1 cc n1 vvz p-acp pno32, r-crq, cs vvn, pns32 vbr vvn j p-acp dt n1 pp-f np1.
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Again, to say the matter of the Law bindeth, but yet not as a Law, is a meer contradiction;
Again, to say the matter of the Law binds, but yet not as a Law, is a mere contradiction;
av, pc-acp vvi dt n1 pp-f dt n1 vvz, cc-acp av xx p-acp dt n1, vbz dt j n1;
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for, what is a Law, but such an object held forth by the command and will of a superiour? Then I demand,
for, what is a Law, but such an Object held forth by the command and will of a superior? Then I demand,
p-acp, r-crq vbz dt n1, cc-acp d dt n1 vvd av p-acp dt n1 cc n1 pp-f dt j-jn? cs pns11 vvb,
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whether [ love to God ] being the object, or matter held forth, have not also Gods will passing upon it that it should bind.
whither [ love to God ] being the Object, or matter held forth, have not also God's will passing upon it that it should bind.
cs [ vvb p-acp np1 ] vbg dt n1, cc n1 vvd av, vhb xx av n2 vmb vvg p-acp pn31 cst pn31 vmd vvi.
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According to the Antinomian asserttion, it should be true, that love to God should bind us,
According to the Antinomian asserttion, it should be true, that love to God should bind us,
vvg p-acp dt jp n1, pn31 vmd vbi j, cst vvb p-acp np1 vmd vvi pno12,
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because the matter it self is good; but not because God willeth us to love him:
Because the matter it self is good; but not Because God wills us to love him:
c-acp dt n1 pn31 n1 vbz j; cc-acp xx c-acp np1 vvz pno12 pc-acp vvi pno31:
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Nay, they must necessarily deny the will of God obliging us in the Law to love him;
Nay, they must necessarily deny the will of God obliging us in the Law to love him;
uh-x, pns32 vmb av-j vvi dt n1 pp-f np1 vvg pno12 p-acp dt n1 pc-acp vvi pno31;
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for a law is nothing but the will of the Law-giver, that such things should be obeyed, or avoided.
for a law is nothing but the will of the Lawgiver, that such things should be obeyed, or avoided.
p-acp dt n1 vbz pix p-acp dt n1 pp-f dt n1, cst d n2 vmd vbi vvn, cc vvn.
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And if there were any colour for that distinction between the matter of the Law binding,
And if there were any colour for that distinction between the matter of the Law binding,
cc cs pc-acp vbdr d n1 p-acp d n1 p-acp dt n1 pp-f dt n1 vvg,
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and not the Law, it would only hold in that matter which is perpetually and necessarily good;
and not the Law, it would only hold in that matter which is perpetually and necessarily good;
cc xx dt n1, pn31 vmd av-j vvi p-acp d n1 r-crq vbz av-j cc av-j j;
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as, To love God, To honour parents: but in that matter which is only good by some positive divine institution;
as, To love God, To honour Parents: but in that matter which is only good by Some positive divine Institution;
c-acp, pc-acp vvi np1, pc-acp vvi n2: cc-acp p-acp d n1 r-crq vbz av-j j p-acp d j j-jn n1;
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as, Keeping of the Lords Day, there we must say, that the Law binds vi, as a Law,
as, Keeping of the lords Day, there we must say, that the Law binds vi, as a Law,
c-acp, vvg pp-f dt n2 n1, a-acp pns12 vmb vvi, cst dt n1 vvz crd, p-acp dt n1,
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and not meerly from the matter of the Law.
and not merely from the matter of the Law.
cc xx av-j p-acp dt n1 pp-f dt n1.
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5. The Law is no more abrogated to a beleever under the Old Testament then to one under the New. This assertion will much discover the falsenesse of the adversaries opinion:
5. The Law is no more abrogated to a believer under the Old Testament then to one under the New. This assertion will much discover the falseness of the Adversaries opinion:
crd dt n1 vbz av-dx av-dc vvn p-acp dt n1 p-acp dt j n1 av p-acp crd p-acp dt np1 d n1 vmb av-d vvi dt n1 pp-f dt n2 n1:
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for they carry it, as if the Law were abrogated only to the beleevers under the Gospel.
for they carry it, as if the Law were abrogated only to the believers under the Gospel.
c-acp pns32 vvb pn31, c-acp cs dt n1 vbdr vvn av-j p-acp dt n2 p-acp dt n1.
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Now how can this ever be made good? for either they must deny that there were any beleevers under the Old Testament;
Now how can this ever be made good? for either they must deny that there were any believers under the Old Testament;
av q-crq vmb d av vbb vvn j? p-acp d pns32 vmb vvi cst pc-acp vbdr d n2 p-acp dt j n1;
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or, if they were, then they are freed from the Law as much as any now.
or, if they were, then they Are freed from the Law as much as any now.
cc, cs pns32 vbdr, cs pns32 vbr vvn p-acp dt n1 c-acp d c-acp d av.
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Indeed if you take the Law for the whole administration of the Covenant in the Old Testament, we grant that it was pedagoricall, and more servile;
Indeed if you take the Law for the Whole administration of the Covenant in the Old Testament, we grant that it was pedagoricall, and more servile;
np1 cs pn22 vvb dt n1 p-acp dt j-jn n1 pp-f dt n1 p-acp dt j n1, pns12 vvb cst pn31 vbds j, cc av-dc j;
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so that a beleever under the Old Testament, did not meet with such cleare and evident dispensations of love,
so that a believer under the Old Testament, did not meet with such clear and evident dispensations of love,
av cst dt n1 p-acp dt j n1, vdd xx vvi p-acp d j cc j n2 pp-f n1,
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as a beleever under the Gospel:
as a believer under the Gospel:
c-acp dt n1 p-acp dt n1:
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yet in respect of justification and salvation, the Law was the same to them as to us,
yet in respect of justification and salvation, the Law was the same to them as to us,
av p-acp n1 pp-f n1 cc n1, dt n1 vbds dt d p-acp pno32 c-acp p-acp pno12,
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and to us as to them.
and to us as to them.
cc p-acp pno12 p-acp p-acp pno32.
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We doe not deny, but that the administration of the later covenant is farre more glorious then that of the former,
We do not deny, but that the administration of the later Covenant is Far more glorious then that of the former,
pns12 vdb xx vvi, cc-acp cst dt n1 pp-f dt jc n1 vbz av-j av-dc j cs d pp-f dt j,
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and that we enjoy many priviledges which they did not then:
and that we enjoy many privileges which they did not then:
cc cst pns12 vvb d n2 r-crq pns32 vdd xx av:
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but whatsoever is necessary and essentiall to justification or salvation, they were made partakers of them, as well as we.
but whatsoever is necessary and essential to justification or salvation, they were made partakers of them, as well as we.
cc-acp r-crq vbz j cc j p-acp n1 cc n1, pns32 vbdr vvn n2 pp-f pno32, c-acp av c-acp pns12.
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The ordinary resemblance of theirs, and our happinesse, is by those two, spoken of Numb. 13. 23. that bare upon the staffe the cluster of grapes from the land of Canaan;
The ordinary resemblance of theirs, and our happiness, is by those two, spoken of Numb. 13. 23. that bore upon the staff the cluster of grapes from the land of Canaan;
dt j n1 pp-f png32, cc po12 n1, vbz p-acp d crd, vvn pp-f j. crd crd cst vvd p-acp dt n1 dt vvi pp-f n2 p-acp dt n1 pp-f np1;
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If then we speake of the Law in regard of the essentiall parts of it, which are directing, commanding, threatning, promising life upon perfect obedience:
If then we speak of the Law in regard of the essential parts of it, which Are directing, commanding, threatening, promising life upon perfect Obedience:
cs av pns12 vvb pp-f dt n1 p-acp n1 pp-f dt j n2 pp-f pn31, r-crq vbr vvg, vvg, j-vvg, j-vvg n1 p-acp j n1:
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These are either still equally in power, or else equally abrogated unto all beleevers, whether under the Old or New Testament.
These Are either still equally in power, or Else equally abrogated unto all believers, whither under the Old or New Testament.
d vbr av-d av av-jn p-acp n1, cc av av-jn vvn p-acp d n2, cs p-acp dt j cc j n1.
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Let them therefore consider whether the arguments against beleevers subjection under the New Testament, be not also equally as strong against those that are under the Old. Therefore it is wild Divinity of an Antinomian (in Chap. 6. of the Honey-combe of free justification:) who makes three different estates of the Church:
Let them Therefore Consider whither the Arguments against believers subjection under the New Testament, be not also equally as strong against those that Are under the Old. Therefore it is wild Divinity of an Antinomian (in Chap. 6. of the Honeycomb of free justification:) who makes three different estates of the Church:
vvb pno32 av vvi cs dt n2 p-acp n2 n1 p-acp dt j n1, vbb xx av av-jn c-acp j p-acp d cst vbr p-acp dt np1 av pn31 vbz j n1 pp-f dt njp (p-acp np1 crd pp-f dt n1 pp-f j n1:) r-crq vvz crd j n2 pp-f dt n1:
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one under the Law, and another under John Baptist. and a third under the Gospel.
one under the Law, and Another under John Baptist. and a third under the Gospel.
pi p-acp dt n1, cc j-jn p-acp np1 np1. cc dt ord p-acp dt n1.
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Now he compareth these together, and sheweth how we under the Gospel exceed those of the Law that were godly:
Now he compareth these together, and shows how we under the Gospel exceed those of the Law that were godly:
av pns31 vvz d av, cc vvz c-crq pns12 p-acp dt n1 vvb d pp-f dt n1 cst vbdr j:
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and, among other things, there are two notorious falshoods;
and, among other things, there Are two notorious falsehoods;
cc, p-acp j-jn n2, pc-acp vbr crd j n2;
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as first, That God indeed saw sinne in the beleevers of the Old Testament, but not in those of the New. But how absurd and contradictory to the Author himself is this assertion? For was not that place which they so much urge [ God seeth not iniquity in Jacob ] spoken of the Church in the Old Testament? And besides,
as First, That God indeed saw sin in the believers of the Old Testament, but not in those of the New. But how absurd and contradictory to the Author himself is this assertion? For was not that place which they so much urge [ God sees not iniquity in Jacob ] spoken of the Church in the Old Testament? And beside,
c-acp ord, cst np1 av vvd n1 p-acp dt n2 pp-f dt j n1, cc-acp xx p-acp d pp-f dt np1 cc-acp c-crq j cc n1 p-acp dt n1 px31 vbz d n1? p-acp vbds xx d n1 r-crq pns32 av av-d vvi [ np1 vvz xx n1 p-acp np1 ] vvn pp-f dt n1 p-acp dt j n1? cc a-acp,
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if the godly were then in Christ, doth it not necessarily follow by his principles, that God must see no sinne in them? This I bring, not as if there were any truth in that opinion of God his seeing no sinne in beleevers,
if the godly were then in christ, does it not necessarily follow by his principles, that God must see no sin in them? This I bring, not as if there were any truth in that opinion of God his seeing no sin in believers,
cs dt j vbdr av p-acp np1, vdz pn31 xx av-j vvi p-acp po31 n2, cst np1 vmb vvi dx n1 p-acp pno32? d pns11 vvb, xx c-acp cs pc-acp vbdr d n1 p-acp d n1 pp-f np1 po31 vvg dx n1 p-acp n2,
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whether of the Old, or New Testament; but only to manifest their absurd contradictions.
whither of the Old, or New Testament; but only to manifest their absurd contradictions.
cs pp-f dt j, cc j n1; cc-acp av-j pc-acp vvi po32 j n2.
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The second difference he makes is, That God seeing sinne in those of the Old Testament did therefore punish them and afflict them for sinne;
The second difference he makes is, That God seeing sin in those of the Old Testament did Therefore Punish them and afflict them for sin;
dt ord n1 pns31 vvz vbz, cst np1 vvg n1 p-acp d pp-f dt j n1 vdd av vvi pno32 cc vvi pno32 p-acp n1;
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but he doth not this under the Gospel. but he does not this under the Gospel.
cc-acp pns31 vdz xx d p-acp dt n1.
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Hereupon he sheweth, how Moses for a word was strucken with death, and so Jonah, Ʋzzah, Eli:
Hereupon he shows, how Moses for a word was strucken with death, and so Jonah, Ʋzzah, Eli:
av pns31 vvz, q-crq np1 p-acp dt n1 vbds vvn p-acp n1, cc av np1, np1, np1:
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these had sudden punishments upon them. Hence also (saith he) came there terrible famines upon them.
these had sudden punishments upon them. Hence also (Says he) Come there terrible famines upon them.
d vhd j n2 p-acp pno32. av av (vvz pns31) vvd a-acp j n2 p-acp pno32.
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Now who seeth not how weak and absurd these arguments are? For, doth not the Apostle 1 Cor. 11. speaking of those under the New Testament, that some were sick, and some did sleep, and that they were judged of the Lord? were not Ananias and Sapphira stricken dead immediately? Are there not famines, pestilence,
Now who sees not how weak and absurd these Arguments Are? For, does not the Apostle 1 Cor. 11. speaking of those under the New Testament, that Some were sick, and Some did sleep, and that they were judged of the Lord? were not Ananias and Sapphira stricken dead immediately? are there not famines, pestilence,
av r-crq vvz xx c-crq j cc j d n2 vbr? p-acp, vdz xx dt n1 crd np1 crd vvg pp-f d p-acp dt j n1, cst d vbdr j, cc d vdd vvi, cc cst pns32 vbdr vvn pp-f dt n1? vbdr xx np1 cc np1 vvn j av-j? vbr pc-acp xx n2, n1,
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and the bloudy warre upon men under the Gospel? Besides, these assertions are contradictions to themselves:
and the bloody war upon men under the Gospel? Beside, these assertions Are contradictions to themselves:
cc dt j n1 p-acp n2 p-acp dt n1? p-acp, d n2 vbr n2 p-acp px32:
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for if their arguments from Gods Law, and from Christ prove the quite taking away of sinne, and the punishments of it;
for if their Arguments from God's Law, and from christ prove the quite taking away of sin, and the punishments of it;
c-acp cs po32 n2 p-acp npg1 n1, cc p-acp np1 vvi dt av vvg av pp-f n1, cc dt n2 pp-f pn31;
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then it holdeth as firmly for all beleevers as for some.
then it holds as firmly for all believers as for Some.
cs pn31 vvz a-acp av-j c-acp d n2 c-acp p-acp d.
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6. The arguments of the Antinomian for the greater part, which they urge, doe not only overthrow the use of it to beleevers, but also unbeleevers.
6. The Arguments of the Antinomian for the greater part, which they urge, do not only overthrow the use of it to believers, but also unbelievers.
crd dt n2 pp-f dt njp p-acp dt jc n1, r-crq pns32 vvb, vdb xx av-j vvi dt n1 pp-f pn31 p-acp n2, cc-acp av n2.
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This also is good to be attended unto; for the Apostle in many places, where he speakes of the Law as a Schoolmaster,
This also is good to be attended unto; for the Apostle in many places, where he speaks of the Law as a Schoolmaster,
d av vbz j pc-acp vbi vvn p-acp; p-acp dt n1 p-acp d n2, c-crq pns31 vvz pp-f dt n1 p-acp dt n1,
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and the continuance of it for a time doth not speake comparatively of a beleever with an unbeleever,
and the Continuance of it for a time does not speak comparatively of a believer with an unbeliever,
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but of the state of the Gospel, and the state of the Old Testament:
but of the state of the Gospel, and the state of the Old Testament:
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so that, as a wicked man may not circumcise, or take up the sacrifices, so neither may he use the Morall Law,
so that, as a wicked man may not circumcise, or take up the Sacrifices, so neither may he use the Moral Law,
av cst, c-acp dt j n1 vmb xx vvi, cc vvb a-acp dt n2, av dx vmb pns31 vvi dt j n1,
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as commonly the Jewes did, which was as distinct from Christ, and as if that of it self were able alone to save.
as commonly the Jews did, which was as distinct from christ, and as if that of it self were able alone to save.
c-acp av-j dt np2 vdd, r-crq vbds a-acp j p-acp np1, cc c-acp cs d pp-f pn31 n1 vbdr j av-j pc-acp vvi.
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Therefore I wonder why the Antinomians bring many of their arguments to prove that a beleever is freed from the Law;
Therefore I wonder why the Antinomians bring many of their Arguments to prove that a believer is freed from the Law;
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for, certainly, most of those places will inferre, that unbeleevers also under the New Testament are;
for, Certainly, most of those places will infer, that unbelievers also under the New Testament Are;
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for, the Apostle for the most part doth argue against that state of the Church, and administrations that were used formerly;
for, the Apostle for the most part does argue against that state of the Church, and administrations that were used formerly;
c-acp, dt n1 p-acp dt av-ds n1 vdz vvi p-acp d n1 pp-f dt n1, cc n2 cst vbdr vvn av-j;
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as in the 1 Cor. 3. when the Apostle makes the administration of the Law to be death, and of the Gospel life.
as in the 1 Cor. 3. when the Apostle makes the administration of the Law to be death, and of the Gospel life.
c-acp p-acp dt crd np1 crd c-crq dt n1 vvz dt n1 pp-f dt n1 pc-acp vbi n1, cc pp-f dt n1 n1.
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Here he speaketh not of particular persons, but of the generall state under the Gospel:
Here he speaks not of particular Persons, but of the general state under the Gospel:
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So in Gal. 2. and 3. Chapters, he argueth against the whole dispensation of the Law,
So in Gal. 2. and 3. Chapters, he argue against the Whole Dispensation of the Law,
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and makes it equally abrogated unto all.
and makes it equally abrogated unto all.
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And it may probably be thought, that that famous expression of the Apostle [ ye are not under the Law but under grace ] is not only to be understood of every particular beleever;
And it may probably be Thought, that that famous expression of the Apostle [ you Are not under the Law but under grace ] is not only to be understood of every particular believer;
cc pn31 vmb av-j vbi vvn, cst d j n1 pp-f dt n1 [ pn22 vbr xx p-acp dt n1 cc-acp p-acp n1 ] vbz xx av-j pc-acp vbi vvn pp-f d j n1;
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but generally of the whole dispensation of the Gospel under the New Testament.
but generally of the Whole Dispensation of the Gospel under the New Testament.
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7. We will grant, that to a beleever the Law is as it were abrogated, in these particulars:
7. We will grant, that to a believer the Law is as it were abrogated, in these particulars:
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1. In respect of Justification. Though, I say, mitigation might be properly here used, yet we will call it abrogation (with the Orthodox) because to the godly it is in some sense so.
1. In respect of Justification. Though, I say, mitigation might be properly Here used, yet we will call it abrogation (with the Orthodox) Because to the godly it is in Some sense so.
crd p-acp n1 pp-f n1. a-acp, pns11 vvb, n1 vmd vbb av-j av vvn, av pns12 vmb vvi pn31 n1 (p-acp dt n1) c-acp p-acp dt j pn31 vbz p-acp d n1 av.
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And that which is most remarkable, and most comfortable, is, in respect of justification;
And that which is most remarkable, and most comfortable, is, in respect of justification;
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for now a beleever is not to expect acceptation at the throne of grace in himself,
for now a believer is not to expect acceptation At the throne of grace in himself,
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or any thing that he doth, but by relying on Christ. The Papists they say, this is the way to make men idle and lazy;
or any thing that he does, but by relying on christ. The Papists they say, this is the Way to make men idle and lazy;
cc d n1 cst pns31 vdz, cc-acp p-acp vvg p-acp np1. dt njp2 pns32 vvb, d vbz dt n1 pc-acp vvi n2 j cc j;
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doing in this matter, as Saul did, who made a Law that none should eate of any thing,
doing in this matter, as Saul did, who made a Law that none should eat of any thing,
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and so Jonathan must not taste of the honey. Saul indeed thought hereby to have the more enemies killed;
and so Johnathan must not taste of the honey. Saul indeed Thought hereby to have the more enemies killed;
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but Jonathan told him, that if they had been suffered to eate more honey, they should have been more revived and inabled to destroy their adversaries.
but Johnathan told him, that if they had been suffered to eat more honey, they should have been more revived and enabled to destroy their Adversaries.
cc-acp np1 vvd pno31, cst cs pns32 vhd vbn vvn pc-acp vvi dc n1, pns32 vmd vhi vbn av-dc vvn cc vvn pc-acp vvi po32 n2.
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Thus the Papists, they forbid us to eat of this honey, this precious comfort in Christ,
Thus the Papists, they forbid us to eat of this honey, this precious Comfort in christ,
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as if thereby we should be hindered in our pursute against sinne, whereas indeed it is the only strength and power against them.
as if thereby we should be hindered in our pursuit against sin, whereas indeed it is the only strength and power against them.
c-acp cs av pns12 vmd vbi vvn p-acp po12 n1 p-acp n1, cs av pn31 vbz dt j n1 cc n1 p-acp pno32.
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2. Condemnation and a curse. Thus still the condition of a beleever is made unspeakably happy, Rom. 1. There is no condemnation: And, Christ became a curse for us:
2. Condemnation and a curse. Thus still the condition of a believer is made unspeakably happy, Rom. 1. There is no condemnation: And, christ became a curse for us:
crd n1 cc dt n1. av av dt n1 pp-f dt n1 vbz vvn av-j j, np1 crd pc-acp vbz dx n1: cc, np1 vvd dt n1 p-acp pno12:
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so that by this meanes the gracious soule hath daily matter of incouragement, arguing in prayer thus:
so that by this means the gracious soul hath daily matter of encouragement, arguing in prayer thus:
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O Lord, though my sinnes deserve a curse, yet Christ his obedience doth not: Though I might be better, yet Christ needeth not to be better:
Oh Lord, though my Sins deserve a curse, yet christ his Obedience does not: Though I might be better, yet christ needs not to be better:
uh n1, cs po11 n2 vvb dt n1, av np1 po31 n1 vdz xx: cs pns11 vmd vbi jc, av np1 vvz xx pc-acp vbi jc:
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O Lord, though I have sinned away my own power to doe good, yet not Christs power to save.
Oh Lord, though I have sinned away my own power to do good, yet not Christ power to save.
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Heb. 6. 18. you have a phrase there [ flying for a refuge ] doth excellently shew forth the nature of a godly man, who is pursued by sinne as a malefactor was for his murder,Hebrew 6. 18. you have a phrase there [ flying for a refuge ] does excellently show forth the nature of a godly man, who is pursued by sin as a Malefactor was for his murder,
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and he runneth to Christ for refuge:
and he Runneth to christ for refuge:
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and so Beza understands that expression of the Apostle, Phil. 3. 9. [ And be found in him, ] which implyeth the justice of God searching out for him, but he is in Christ.
and so Beza understands that expression of the Apostle, Philip 3. 9. [ And be found in him, ] which Implies the Justice of God searching out for him, but he is in christ.
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Now when we say, he is freed from condemnation, that is to be understood actually, not potentially:
Now when we say, he is freed from condemnation, that is to be understood actually, not potentially:
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There is matter of condemnation, though not condemnation it selfe.
There is matter of condemnation, though not condemnation it self.
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3. Rigid obedience. This is another particular, wherein the Orthodoxe declare the abrogation of the Law:
3. Rigid Obedience. This is Another particular, wherein the Orthodox declare the abrogation of the Law:
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but this must warily be understood;
but this must warily be understood;
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for Christ hath not obtained at Gods hands by his death, that the Law should not oblige and tye us unto a perfect obedience:
for christ hath not obtained At God's hands by his death, that the Law should not oblige and tie us unto a perfect Obedience:
p-acp np1 vhz xx vvn p-acp npg1 n2 p-acp po31 n1, cst dt n1 vmd xx vvi cc vvi pno12 p-acp dt j n1:
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for this we maintain against Papists, that it's a sinne in beleevers, they doe not obey the Law of God to the utmost perfection of it:
for this we maintain against Papists, that it's a sin in believers, they do not obey the Law of God to the utmost perfection of it:
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And therefore hold it impossible for a beleever to fulfill the Law:
And Therefore hold it impossible for a believer to fulfil the Law:
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But yet we say, this mercy is obtained by Christ, that our obedience unto the Law, which is but inchoate and imperfect, is yet accepted of, in, and through Christ:
But yet we say, this mercy is obtained by christ, that our Obedience unto the Law, which is but inchoate and imperfect, is yet accepted of, in, and through christ:
cc-acp av pns12 vvb, d n1 vbz vvn p-acp np1, cst po12 n1 p-acp dt n1, r-crq vbz p-acp n1 cc j, vbz av vvn pp-f, p-acp, cc p-acp np1:
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for, if there were only the Law, and no Christ, or grace: It is not any obedience, though sincere, unlesse perfect, would be entertained by God:
for, if there were only the Law, and no christ, or grace: It is not any Obedience, though sincere, unless perfect, would be entertained by God:
c-acp, cs pc-acp vbdr av-j dt n1, cc dx np1, cc n1: pn31 vbz xx d n1, cs j, cs j, vmd vbi vvn p-acp np1:
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Neither would any repentance or sorrow be accepted of, but the Law strictly so taken, would deale as the Judge to the malefactor, who being condemned by the Law,
Neither would any Repentance or sorrow be accepted of, but the Law strictly so taken, would deal as the Judge to the Malefactor, who being condemned by the Law,
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though he cry out in the anguish of his spirit, that he is grieved for what he hath done,
though he cry out in the anguish of his Spirit, that he is grieved for what he hath done,
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yet the Law doth not pardon him. 4. It is not a terrour to the godly;
yet the Law does not pardon him. 4. It is not a terror to the godly;
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nor are they slavishly compelled to the obedience of it. And in this sense they are denyed to be under the Law: nor Are they slavishly compelled to the Obedience of it. And in this sense they Are denied to be under the Law:
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But this also must be rightly understood;
But this also must be rightly understood;
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for there is in the godly an unregenerate or carnall part, as well as a regenerate and spirituall;
for there is in the godly an unregenerate or carnal part, as well as a regenerate and spiritual;
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See Rom. 7. 22, 25. with my minds I serve the Law of God, but with my flesh the Law of sinne.
See Rom. 7. 22, 25. with my minds I serve the Law of God, but with my Flesh the Law of sin.
vvb np1 crd crd, crd p-acp po11 n2 pns11 vvb dt n1 pp-f np1, cc-acp p-acp po11 n1 dt n1 pp-f n1.
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Now although it be true, that the Law, in the terrible compelling part of it, be not necessary to him so farre as he is regenerate;
Now although it be true, that the Law, in the terrible compelling part of it, be not necessary to him so Far as he is regenerate;
av cs pn31 vbb j, cst dt n1, p-acp dt j j-vvg n1 pp-f pn31, vbb xx j p-acp pno31 av av-j c-acp pns31 vbz vvn;
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yet, in regard that he hath much flesh and corruption in him, therefore it is that the Scripture doth use threatnings as so many sharpe goads to provoke them in the waies of piety.
yet, in regard that he hath much Flesh and corruption in him, Therefore it is that the Scripture does use threatenings as so many sharp goads to provoke them in the ways of piety.
av, p-acp n1 cst pns31 vhz d n1 cc n1 p-acp pno31, av pn31 vbz d dt n1 vdz vvi n2-vvg a-acp av d j n2 pc-acp vvi pno32 p-acp dt n2 pp-f n1.
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But what godly man is there, whose spirit is so willing alwayes, that he doth not finde his flesh untoward and backward unto any holy duty? How many times doe they need that Christ should draw them, and also that the Law should draw them? So that there is great use of preaching the Law even to beleevers still,
But what godly man is there, whose Spirit is so willing always, that he does not find his Flesh untoward and backward unto any holy duty? How many times do they need that christ should draw them, and also that the Law should draw them? So that there is great use of preaching the Law even to believers still,
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as that which may instrumentally quicken and excite them to their duty. Qui dicit se amare legem, mentitur; & nescit quid dicat:
as that which may instrumentally quicken and excite them to their duty. Qui dicit se amare legem, mentitur; & nescit quid dicat:
c-acp d r-crq vmb av-j vvi cc vvi pno32 p-acp po32 n1. fw-la fw-la fw-la fw-la fw-la, fw-la; cc fw-la fw-la fw-la:
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Tam enim amamus legem, quam homicida carcerem, said Luther: and this is true of us, so farre as we are corrupt.Tam enim amamus legem, quam Homicide carcerem, said Luther: and this is true of us, so Far as we Are corrupt.
fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, vvd np1: cc d vbz j pp-f pno12, av av-j c-acp pns12 vbr j.
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5. It doth not work, or increase sinne in them as in the wicked.
5. It does not work, or increase sin in them as in the wicked.
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The Apostle, Rom. 7. 8. complaineth of this bitter effect of the Law of God, that it made him the worse.
The Apostle, Rom. 7. 8. Complaineth of this bitter Effect of the Law of God, that it made him the Worse.
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The more spirituall and supernaturall that was, the more did his carnall and corrupt heart rage against it:
The more spiritual and supernatural that was, the more did his carnal and corrupt heart rage against it:
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so that the more the Law would damme up the torrent of sinfull lusts, the higher did they swell.
so that the more the Law would dam up the torrent of sinful Lustiest, the higher did they swell.
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Now, this sad issue was not to be ascribed to the Law, but to Paul's corruption:
Now, this sad issue was not to be ascribed to the Law, but to Paul's corruption:
av, d j n1 vbds xx pc-acp vbi vvn p-acp dt n1, cc-acp pc-acp npg1 n1:
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As in the Dropsie, it is not the water or beere, if frequently drunk, that is to be blamed for the increase of the disease;
As in the Dropsy, it is not the water or beer, if frequently drunk, that is to be blamed for the increase of the disease;
c-acp p-acp dt n1, pn31 vbz xx dt n1 cc n1, cs av-j vvn, cst vbz pc-acp vbi vvn p-acp dt n1 pp-f dt n1;
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but the ill distemper in the body.
but the ill distemper in the body.
cc-acp dt j-jn n1 p-acp dt n1.
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Now in the godly, because there is a new nature, and a principle of love and delight in the Law of God wrought in him, his corruption doth not increase and biggen by the Law,
Now in the godly, Because there is a new nature, and a principle of love and delight in the Law of God wrought in him, his corruption does not increase and biggen by the Law,
av p-acp dt j, c-acp pc-acp vbz dt j n1, cc dt n1 pp-f n1 cc vvi p-acp dt n1 pp-f np1 vvd p-acp pno31, po31 n1 vdz xx vvi cc n1 p-acp dt n1,
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but is rather subdued and quelled: although sometimes, even in the godly, it may work such wofull effects:
but is rather subdued and quelled: although sometime, even in the godly, it may work such woeful effects:
cc-acp vbz av-c vvn cc vvn: cs av, av p-acp dt j, pn31 vmb vvi d j n2:
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And this also take notice of, that as the commandement of the Law, so also the Promises of the Gospel, doe only stirre up evil in the heart totally unsanctified.
And this also take notice of, that as the Commandment of the Law, so also the Promises of the Gospel, do only stir up evil in the heart totally unsanctified.
cc d av vvb n1 pp-f, cst p-acp dt n1 pp-f dt n1, av av dt vvz pp-f dt n1, vdb av-j vvi a-acp j-jn p-acp dt n1 av-j j.
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6. It is abrogated in many accessaries, and circumstantials. Even the Morall Law, considered in some particulars, is abrogated totally:
6. It is abrogated in many accessaries, and circumstantials. Even the Moral Law, considered in Some particulars, is abrogated totally:
crd pn31 vbz vvn p-acp d n2-jn, cc n2-jn. av dt j n1, vvn p-acp d n2-j, vbz vvn av-j:
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as in the manner of writing, which was in tables of stone. We know the first tables were broken;
as in the manner of writing, which was in tables of stone. We know the First tables were broken;
c-acp p-acp dt n1 pp-f n1, r-crq vbds p-acp n2 pp-f n1. pns12 vvb dt ord n2 vbdr vvn;
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and what became of the last, or how long they continued, none can tell:
and what became of the last, or how long they continued, none can tell:
cc q-crq vvd pp-f dt ord, cc c-crq av-j pns32 vvd, pix vmb vvi:
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and this makes Paul use that opposition, 2 Cor. 3. 3. Not in tables of stone,
and this makes Paul use that opposition, 2 Cor. 3. 3. Not in tables of stone,
cc d vvz np1 vvb d n1, crd np1 crd crd xx p-acp n2 pp-f n1,
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but in the fleshly tables of the heart: but in the fleshly tables of the heart:
cc-acp p-acp dt j n2 pp-f dt n1:
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Although this you must know, that the doctrine of the Gospel, as written with inke and paper, doth no more availe for any spirituall working,
Although this you must know, that the Doctrine of the Gospel, as written with ink and paper, does no more avail for any spiritual working,
cs d pn22 vmb vvi, cst dt n1 pp-f dt n1, c-acp vvn p-acp n1 cc n1, vdz av-dx av-dc vvi p-acp d j n-vvg,
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then the Law written in tables.
then the Law written in tables.
cs dt n1 vvn p-acp n2.
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Therefore the Apostle useth in that verse this phrase, [ Not written with inke ] as well as [ Not in tables of stone.
Therefore the Apostle uses in that verse this phrase, [ Not written with ink ] as well as [ Not in tables of stone.
av dt n1 vvz p-acp d n1 d n1, [ xx vvn p-acp n1 ] c-acp av c-acp [ xx p-acp n2 pp-f n1.
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] And this is to be observed against the Antinomians, who, to disparage the Law, may say, that was written in stones, what good can that doe? May we not also say, The doctrine of the Gospel that is written in paper,] And this is to be observed against the Antinomians, who, to disparage the Law, may say, that was written in stones, what good can that do? May we not also say, The Doctrine of the Gospel that is written in paper,
] cc d vbz pc-acp vbi vvn p-acp dt njp2, r-crq, pc-acp vvi dt n1, vmb vvi, cst vbds vvn p-acp n2, r-crq j vmb d vdi? vmb pns12 xx av vvi, dt n1 pp-f dt n1 cst vbz vvn p-acp n1,
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and what can that doe? 7. But Christ doth perpetually continue as a rule and law to them. Which may thus appeare:
and what can that do? 7. But christ does perpetually continue as a Rule and law to them. Which may thus appear:
cc q-crq vmb d vdi? crd p-acp np1 vdz av-j vvi p-acp dt n1 cc n1 p-acp pno32. r-crq vmb av vvi:
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1. From the different phrases that the Apostle useth concerning the Ceremoniall Law, which are no where applyed to the Morall Law.
1. From the different phrases that the Apostle uses Concerning the Ceremonial Law, which Are no where applied to the Moral Law.
crd p-acp dt j n2 cst dt n1 vvz vvg dt j n1, r-crq vbr dx n1 vvd p-acp dt j n1.
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And these Chemnitius doth diligently reckon up, NONLATINALPHABET, Ephes. 2. 14. So again, NONLATINALPHABET, Heb. 7. 12. NONLATINALPHABET, antiquare, NONLATINALPHABET, senescere, NONLATINALPHABET, evanescere. Heb. 8. ult. NONLATINALPHABET, abrogatio. Heb. 7. 18. Now, saith he, these words are not used of the Morall Law, that it is changed, or, waxeth old, or, is abrogated; which doe denote a mutation in the Law; And these Chemnitz does diligently reckon up,, Ephesians 2. 14. So again,, Hebrew 7. 12., antiquare,, senescere,, evanescere. Hebrew 8. ult., abrogatio. Hebrew 7. 18. Now, Says he, these words Are not used of the Moral Law, that it is changed, or, Waxes old, or, is abrogated; which do denote a mutation in the Law;
cc d np1 vdz av-j vvi a-acp,, np1 crd crd av av,, np1 crd crd, j-jn,, fw-la,, fw-la. np1 crd n1., fw-la. np1 crd crd av, vvz pns31, d n2 vbr xx vvn pp-f dt j n1, cst pn31 vbz vvn, cc, vvz j, cc, vbz vvn; r-crq vdb vvi dt n1 p-acp dt n1;
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but when it speakes of the Morall Law, it saith, We are dead to it, We are redeemed from the curse of it:
but when it speaks of the Moral Law, it Says, We Are dead to it, We Are redeemed from the curse of it:
cc-acp c-crq pn31 vvz pp-f dt j n1, pn31 vvz, pns12 vbr j p-acp pn31, pns12 vbr vvn p-acp dt n1 pp-f pn31:
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Which phrases doe imply the change to be made in us, and not in the Law.
Which phrases do imply the change to be made in us, and not in the Law.
r-crq n2 vdb vvi dt n1 pc-acp vbi vvn p-acp pno12, cc xx p-acp dt n1.
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If therefore the Antinomians could bring such places that would prove it were as unlawfull for us to love the Lord,
If Therefore the Antinomians could bring such places that would prove it were as unlawful for us to love the Lord,
cs av dt njp2 vmd vvi d n2 cst vmd vvi pn31 vbdr p-acp j p-acp pno12 pc-acp vvi dt n1,
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because the Morall Law commands it, as we can prove it unlawfull to circumcise, or to offer sacrifices;
Because the Moral Law commands it, as we can prove it unlawful to circumcise, or to offer Sacrifices;
c-acp dt j n1 vvz pn31, c-acp pns12 vmb vvi pn31 j pc-acp vvi, cc pc-acp vvi n2;
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then they would doe something for their purpose.
then they would do something for their purpose.
av pns32 vmd vdi pi p-acp po32 n1.
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2. From the sanctification and holinesse that is required of the beleever, which is nothing but conformity to the Law:
2. From the sanctification and holiness that is required of the believer, which is nothing but conformity to the Law:
crd p-acp dt n1 cc n1 cst vbz vvn pp-f dt n1, r-crq vbz pix p-acp n1 p-acp dt n1:
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so that, when we reade the Apostle speaking against the Law, yet that he did not meane this of the Law as a rule,
so that, when we read the Apostle speaking against the Law, yet that he did not mean this of the Law as a Rule,
av cst, c-crq pns12 vvb dt n1 vvg p-acp dt n1, av cst pns31 vdd xx vvi d pp-f dt n1 p-acp dt n1,
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and as obliging us to the obedience thereof, will easily appeare:
and as obliging us to the Obedience thereof, will Easily appear:
cc c-acp vvg pno12 p-acp dt n1 av, vmb av-j vvi:
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For when the Apostle, Gal. 5. 4. had vehemently informed them of their wofull condition who would be justified by the Law,
For when the Apostle, Gal. 5. 4. had vehemently informed them of their woeful condition who would be justified by the Law,
c-acp c-crq dt n1, np1 crd crd vhd av-j vvn pno32 pp-f po32 j n1 r-crq vmd vbi vvn p-acp dt n1,
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yet ver. 13. and 14. pressing them not to use their liberty as an occasion to the flesh, he giveth this reason, For all the Law is fulfilled in one word, even in this:
yet for. 13. and 14. pressing them not to use their liberty as an occasion to the Flesh, he gives this reason, For all the Law is fulfilled in one word, even in this:
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Thou shalt love thy neighbour as thy selfe. Thou shalt love thy neighbour as thy self.
pns21 vm2 vvi po21 n1 p-acp po21 n1.
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What doth the Apostle use contradictions in the same Chapter? Presse them to obey the Law,
What does the Apostle use contradictions in the same Chapter? Press them to obey the Law,
q-crq vdz dt n1 vvb n2 p-acp dt d n1? vvb pno32 pc-acp vvi dt n1,
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and yet reprove them for desiring to be under it? No, certainly, but when they would seek justification by the Law, then he reproveth them:
and yet reprove them for desiring to be under it? No, Certainly, but when they would seek justification by the Law, then he Reproveth them:
cc av vvi pno32 p-acp vvg pc-acp vbi p-acp pn31? uh-dx, av-j, cc-acp c-crq pns32 vmd vvi n1 p-acp dt n1, cs pns31 vvz pno32:
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and when, on the other side, they would refuse obedience to the Law, then he admonisheth them to the contrary.
and when, on the other side, they would refuse Obedience to the Law, then he Admonisheth them to the contrary.
cc c-crq, p-acp dt j-jn n1, pns32 vmd vvi n1 p-acp dt n1, cs pns31 vvz pno32 p-acp dt n-jn.
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As for their distinguishing between the matter of the Law, and the Law, we have already proved it to be a contradiction.
As for their distinguishing between the matter of the Law, and the Law, we have already proved it to be a contradiction.
p-acp p-acp po32 vvg p-acp dt n1 pp-f dt n1, cc dt n1, pns12 vhb av vvn pn31 pc-acp vbi dt n1.
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3. In that disobedience to it is still a sinne in the beleever:
3. In that disobedience to it is still a sin in the believer:
crd p-acp d n1 p-acp pn31 vbz av dt n1 p-acp dt n1:
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For there can be no sinne, unlesse it be a transgression of a Law, as the Apostle John defineth sinne.
For there can be no sin, unless it be a Transgression of a Law, as the Apostle John defineth sin.
p-acp a-acp vmb vbi dx n1, cs pn31 vbb dt n1 pp-f dt n1, c-acp dt n1 np1 vvz n1.
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Now then, when David commits adultery, when Peter denyeth Christ, are not these sinnes in them? If so, is not Davids sinne a sinne,
Now then, when David commits adultery, when Peter denyeth christ, Are not these Sins in them? If so, is not Davids sin a sin,
av av, c-crq np1 vvz n1, c-crq np1 vvz np1, vbr xx d n2 p-acp pno32? cs av, vbz xx npg1 vvb dt n1,
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because it is against such and such a Commandement? As for their evasion, it is a sinne against the Law as in the hand of Christ,
Because it is against such and such a Commandment? As for their evasion, it is a sin against the Law as in the hand of christ,
c-acp pn31 vbz p-acp d cc d dt n1? p-acp p-acp po32 n1, pn31 vbz dt n1 p-acp dt n1 c-acp p-acp dt n1 pp-f np1,
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and so against the love of Christ, and no otherwayes, this cannot hold; for then there should be no sinnes, but sinnes of unkindnesse, or unthankfulnesse.
and so against the love of christ, and no otherways, this cannot hold; for then there should be no Sins, but Sins of unkindness, or unthankfulness.
cc av p-acp dt n1 pp-f np1, cc dx av, d vmbx vvi; c-acp cs pc-acp vmd vbi dx n2, cc-acp n2 pp-f n1, cc n1.
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As this Law is in the hand of Christ; so murder is a sin of unkindnesse:
As this Law is in the hand of christ; so murder is a since of unkindness:
p-acp d n1 vbz p-acp dt n1 pp-f np1; av n1 vbz dt n1 pp-f n1:
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but as it is against the Law simply in it self, so it is a sinne of such kinde as murder, and not of another kinde;
but as it is against the Law simply in it self, so it is a sin of such kind as murder, and not of Another kind;
cc-acp c-acp pn31 vbz p-acp dt n1 av-j p-acp pn31 n1, av pn31 vbz dt n1 pp-f d j c-acp n1, cc xx pp-f j-jn n1;
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so that the consideration of Christs love may indeed be a great motive to obey the commands of God,
so that the consideration of Christ love may indeed be a great motive to obey the commands of God,
av cst dt n1 pp-f npg1 n1 vmb av vbi dt j n1 pc-acp vvi dt n2 pp-f np1,
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yet that doth not hinder the command it selfe from obliging and binding of us, as it is the will of the Law-giver.
yet that does not hinder the command it self from obliging and binding of us, as it is the will of the Lawgiver.
av cst vdz xx vvi dt n1 pn31 n1 p-acp vvg cc vvg pp-f pno12, c-acp pn31 vbz dt n1 pp-f dt n1.
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But of this distinction more in its place.
But of this distinction more in its place.
p-acp pp-f d n1 av-dc p-acp po31 n1.
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4. From the difference of the Morall Law, and the other lawes, in respect of the causes of abrogation.
4. From the difference of the Moral Law, and the other laws, in respect of the Causes of abrogation.
crd p-acp dt n1 pp-f dt j n1, cc dt j-jn n2, p-acp n1 pp-f dt n2 pp-f n1.
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There can be very good reasons given, why the Ceremoniall Law should be abrogated, which can no wayes agree to the Morall: as,
There can be very good Reasons given, why the Ceremonial Law should be abrogated, which can no ways agree to the Moral: as,
a-acp vmb vbi av j n2 vvn, c-crq dt j n1 vmd vbi vvn, r-crq vmb dx n2 vvi p-acp dt j: c-acp,
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First, The Ceremoniall Law had not for its object that which is perpetuall, and in it self holinesse:
First, The Ceremonial Law had not for its Object that which is perpetual, and in it self holiness:
ord, dt j n1 vhd xx p-acp po31 n1 cst r-crq vbz j, cc p-acp pn31 n1 n1:
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To circumcise, and to offer sacrifice, these things were not in themselves holy and good, nor is the leaving of them a sinne;
To circumcise, and to offer sacrifice, these things were not in themselves holy and good, nor is the leaving of them a sin;
pc-acp vvi, cc pc-acp vvi n1, d n2 vbdr xx p-acp px32 j cc j, ccx vbz dt vvg pp-f pno32 dt n1;
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whereas the matter of the Morall Law is perpetually good, and the not doing of it, is necessarily a sinne.
whereas the matter of the Moral Law is perpetually good, and the not doing of it, is necessarily a sin.
cs dt n1 pp-f dt j n1 vbz av-j j, cc av xx vdg pp-f pn31, vbz av-j dt n1.
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I speake of that matter, which Divines call morall naturall. Again, The Ceremoniall Law was typicall, and did shadow forth Christ to come.
I speak of that matter, which Divines call moral natural. Again, The Ceremonial Law was typical, and did shadow forth christ to come.
pns11 vvb pp-f d n1, r-crq n2-jn vvb j j. av, dt j n1 vbds j, cc vdd vvi av np1 pc-acp vvi.
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Now when he was come, there was no use of these ceremonies.
Now when he was come, there was no use of these ceremonies.
av c-crq pns31 vbds vvn, pc-acp vbds dx n1 pp-f d n2.
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And, lastly, The Jewes and the Gentiles were to consociate into one body, and no difference be made between them.
And, lastly, The Jews and the Gentiles were to consociate into one body, and no difference be made between them.
cc, ord, dt np2 cc dt n2-j vbdr pc-acp vvi p-acp crd n1, cc dx n1 vbi vvn p-acp pno32.
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Now to effect this, it was necessary that partition-wall should be pulled down, for as long as that stood, they could not joyn in one.
Now to Effect this, it was necessary that partition-wall should be pulled down, for as long as that stood, they could not join in one.
av pc-acp vvi d, pn31 vbds j cst n1 vmd vbi vvn a-acp, c-acp c-acp av-j c-acp d vvd, pns32 vmd xx vvi p-acp pi.
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LECTURE XXIII. ROM. 3. 31. Do we then make void the Law? yea, we establish it.
LECTURE XXIII. ROM. 3. 31. Do we then make void the Law? yea, we establish it.
n1 np1. np1. crd crd vdb pns12 av vvb j dt n1? uh, pns12 vvb pn31.
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I Shall not stand upon any more arguments to prove the perpetuall obligation of the Morall Law,
I Shall not stand upon any more Arguments to prove the perpetual obligation of the Moral Law,
pns11 vmb xx vvi p-acp d dc n2 pc-acp vvi dt j n1 pp-f dt j n1,
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because this is abundantly maintained in that assertion already proved, that the Morall Law, as given by Moses, doth still oblige us.
Because this is abundantly maintained in that assertion already proved, that the Moral Law, as given by Moses, does still oblige us.
c-acp d vbz av-j vvn p-acp d n1 av vvn, cst dt j n1, c-acp vvn p-acp np1, vdz av vvi pno12.
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I come therefore to those places of Scripture which seeme to hold forth the duration of the Morall Law for a prefixed time only;
I come Therefore to those places of Scripture which seem to hold forth the duration of the Moral Law for a prefixed time only;
pns11 vvb av p-acp d n2 pp-f n1 r-crq vvb p-acp vvb av dt n1 pp-f dt j n1 p-acp dt j-vvn n1 av-j;
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even as the ceremoniall Law doth.
even as the ceremonial Law does.
av c-acp dt j n1 vdz.
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I shall select the most remarkable places, and, in answering of them, we shall see the other fully cleared.
I shall select the most remarkable places, and, in answering of them, we shall see the other Fully cleared.
pns11 vmb vvi dt av-ds j n2, cc, p-acp vvg pp-f pno32, pns12 vmb vvi dt n-jn av-j vvn.
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And I will begin with that, Luke 16. 16. The Law and the Prophets were untill John. It should therefore seeme, that the Law was to continue but untill Johns time.
And I will begin with that, Lycia 16. 16. The Law and the prophets were until John. It should Therefore seem, that the Law was to continue but until Johns time.
cc pns11 vmb vvi p-acp d, av crd crd dt n1 cc dt n2 vbdr p-acp np1 pn31 vmd av vvi, cst dt n1 vbds pc-acp vvi cc-acp c-acp np1 n1.
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I will not here stand to dispute whether John Baptist was to be reckoned under the Old Testament, or the New;
I will not Here stand to dispute whither John Baptist was to be reckoned under the Old Testament, or the New;
pns11 vmb xx av vvi pc-acp vvi cs np1 np1 vbds pc-acp vbi vvn p-acp dt j n1, cc dt j;
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only take notice, that we cannot make a third different estate, wherein the Covenant of grace should be dispensed, as an Antinomian author doth:
only take notice, that we cannot make a third different estate, wherein the Covenant of grace should be dispensed, as an Antinomian author does:
av-j vvb n1, cst pns12 vmbx vvi dt ord j n1, c-crq dt n1 pp-f n1 vmd vbi vvn, c-acp dt jp n1 vdz:
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for our Saviour seemeth fully to conclude, that he did belong to the Old Testament;
for our Saviour seems Fully to conclude, that he did belong to the Old Testament;
c-acp po12 n1 vvz av-j pc-acp vvi, cst pns31 vdd vvi p-acp dt j n1;
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therefore he saith, The least in the kingdome of heaven is greater then he Although in this respect he was greater then any of the Prophets that went before him, that he did not prophesie of a Messias to come,
Therefore he Says, The least in the Kingdom of heaven is greater then he Although in this respect he was greater then any of the prophets that went before him, that he did not prophesy of a Messias to come,
av pns31 vvz, dt ds p-acp dt n1 pp-f n1 vbz jc cs pns31 cs p-acp d n1 pns31 vbds jc cs d pp-f dt n2 cst vvd p-acp pno31, cst pns31 vdd xx vvi pp-f dt np1 pc-acp vvi,
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but pointed with his hand to him who was already come.
but pointed with his hand to him who was already come.
cc-acp vvd p-acp po31 n1 p-acp pno31 r-crq vbds av vvn.
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And, as for the text it self, none can prove that the Law was to be abrogated when John Baptist came;
And, as for the text it self, none can prove that the Law was to be abrogated when John Baptist Come;
np1, c-acp p-acp dt n1 pn31 n1, pix vmb vvi d dt n1 vbds pc-acp vbi vvn c-crq np1 np1 vvd;
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for, lest any should by that expression think so, our Saviour addeth, Heaven and earth shall sooner passe away,
for, lest any should by that expression think so, our Saviour adds, Heaven and earth shall sooner pass away,
p-acp, cs d vmd p-acp d n1 vvb av, po12 n1 vvz, n1 cc n1 vmb av-c vvi av,
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then that one title should fall to the ground. Therefore the meaning is, that the Law, in respect of the typicall part of it,then that one title should fallen to the ground. Therefore the meaning is, that the Law, in respect of the typical part of it,
cs d crd n1 vmd vvi p-acp dt n1. av dt n1 vbz, cst dt n1, p-acp n1 pp-f dt j n1 pp-f pn31,
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as it did shadow forth, and prefigure a Christ, so it was to cease.
as it did shadow forth, and prefigure a christ, so it was to cease.
c-acp pn31 vdd vvi av, cc vvi dt np1, av pn31 vbds pc-acp vvi.
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Therefore the Law and the Prophets are put together, as agreeing in one generall thing, which is, to foretell of Christ, and to typifie him:
Therefore the Law and the prophets Are put together, as agreeing in one general thing, which is, to foretell of christ, and to typify him:
av dt n1 cc dt n2 vbr vvn av, c-acp vvg p-acp crd j n1, r-crq vbz, pc-acp vvi pp-f np1, cc pc-acp vvi pno31:
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And this will be clearer, if you compare Matth. 11. 13. with this of Luke, where it is thus set down, All the prophets and the Law prophesied unto John:
And this will be clearer, if you compare Matthew 11. 13. with this of Lycia, where it is thus Set down, All the Prophets and the Law prophesied unto John:
cc d vmb vbi jc, cs pn22 vvb np1 crd crd p-acp d pp-f av, c-crq pn31 vbz av vvn a-acp, d dt n2 cc dt n1 vvd p-acp np1:
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whereby it is cleare, that he speakes of the typicall part of the Law;
whereby it is clear, that he speaks of the typical part of the Law;
c-crq pn31 vbz j, cst pns31 vvz pp-f dt j n1 pp-f dt n1;
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yet not so, as if the Ceremonies were then immediately to cease, only from that time they began to vanish.
yet not so, as if the Ceremonies were then immediately to cease, only from that time they began to vanish.
av xx av, c-acp cs dt n2 vbdr av av-j pc-acp vvi, av-j p-acp d n1 pns32 vvd pc-acp vvi.
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The next place of Scripture, is that famous instance, so much vexed in this controversie Rom. 6. 15. [ For you are not under the Law,
The next place of Scripture, is that famous instance, so much vexed in this controversy Rom. 6. 15. [ For you Are not under the Law,
dt ord n1 pp-f n1, vbz d j n1, av av-d vvn p-acp d n1 np1 crd crd [ c-acp pn22 vbr xx p-acp dt n1,
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but under grace ] Now to open this, consider these things: 1. In what sense the Apostle argueth against the Law;
but under grace ] Now to open this, Consider these things: 1. In what sense the Apostle argue against the Law;
cc-acp p-acp n1 ] av pc-acp vvi d, vvb d n2: crd p-acp r-crq n1 dt n1 vvz p-acp dt n1;
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and what was the proper state of the Question in those dayes. and what was the proper state of the Question in those days.
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And that appeareth Act. 15. where you have a relation made of some beleeving Jewes, that were of the sect of the Pharisees, who pressed the necessity of Circumcision:
And that appears Act. 15. where you have a Relation made of Some believing Jews, that were of the sect of the Pharisees, who pressed the necessity of Circumcision:
cc cst vvz n1 crd c-crq pn22 vhb dt n1 vvd pp-f d j-vvg np2, cst vbdr pp-f dt n1 pp-f dt np2, r-crq vvd dt n1 pp-f n1:
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and so would joyn the ministery of Moses and Christ together.
and so would join the Ministry of Moses and christ together.
cc av vmd vvi dt n1 pp-f np1 cc np1 av.
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Now it seemeth, though the Apostles in this Councell had condemned that opinion, yet there were many that would still revive this errour;
Now it seems, though the Apostles in this Council had condemned that opinion, yet there were many that would still revive this error;
av pn31 vvz, cs dt n2 p-acp d n1 vhd vvn d n1, av a-acp vbdr d cst vmd av vvi d n1;
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and therefore the Apostle in this Epistle to the Romans, and in that to the Galathians doth reprove this false doctrine, and labour much against it.
and Therefore the Apostle in this Epistle to the Roman, and in that to the Galatians does reprove this false Doctrine, and labour much against it.
cc av dt n1 p-acp d n1 p-acp dt njp2, cc p-acp d p-acp dt np2 vdz vvi d j n1, cc n1 av-d p-acp pn31.
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Stapleton, and other papists, they think that the controversie was only about the Ceremoniall Law; and this they doe, to maintain their justification by the works of the Law; when wrought by grace.Stapleton, and other Papists, they think that the controversy was only about the Ceremonial Law; and this they do, to maintain their justification by the works of the Law; when wrought by grace.
np1, cc j-jn n2, pns32 vvb cst dt n1 vbds av-j p-acp dt j n1; cc d pns32 vdb, pc-acp vvi po32 n1 p-acp dt n2 pp-f dt n1; c-crq vvn p-acp n1.
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But, though it must be granted, that the doubts about keeping the Ceremoniall Law were the occasion of that great difference,
But, though it must be granted, that the doubts about keeping the Ceremonial Law were the occasion of that great difference,
p-acp, cs pn31 vmb vbi vvn, cst dt n2 p-acp vvg dt j n1 vbdr dt n1 pp-f cst j n1,
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and the most principall thing in question;
and the most principal thing in question;
cc dt av-ds j-jn n1 p-acp n1;
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yet the Apostle, to set forth the fulnesse of grace and Christ, doth extend his arguments and instances even to the Morall Law:
yet the Apostle, to Set forth the fullness of grace and christ, does extend his Arguments and instances even to the Moral Law:
av dt n1, pc-acp vvi av dt n1 pp-f n1 cc np1, vdz vvi po31 n2 cc n2 av p-acp dt j n1:
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for, the Jewes did generally think, that the knowledge and observation of the Morall Law without Christ, was enough for their peace and comfort.
for, the Jews did generally think, that the knowledge and observation of the Moral Law without christ, was enough for their peace and Comfort.
c-acp, dt np2 vdd av-j vvi, cst dt n1 cc n1 pp-f dt j n1 p-acp np1, vbds av-d p-acp po32 n1 cc n1.
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And if they could perswade themselves, that the externall performing of the Ceremoniall Law was enough to make them acceptable with God,
And if they could persuade themselves, that the external performing of the Ceremonial Law was enough to make them acceptable with God,
cc cs pns32 vmd vvi px32, cst dt j n-vvg pp-f dt j n1 vbds av-d pc-acp vvi pno32 j p-acp np1,
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though they lived in grosse disobedience to the Morall Law, (as Isai. 1. & alibi, it many times appeareth they did) how much more,
though they lived in gross disobedience to the Moral Law, (as Isaiah 1. & alibi, it many times appears they did) how much more,
cs pns32 vvd p-acp j n1 p-acp dt j n1, (c-acp np1 crd cc fw-la, pn31 d n2 vvz pns32 vdd) c-crq d dc,
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when they lived a life externally conformable to the Morall Law;
when they lived a life externally conformable to the Moral Law;
c-crq pns32 vvd dt n1 av-j j p-acp dt j n1;
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must they needs be secure of their favour with God? And in this sense it is that the Apostle speakes seemingly derogatory to the Law,
must they needs be secure of their favour with God? And in this sense it is that the Apostle speaks seemingly derogatory to the Law,
vmb pns32 av vbi j pp-f po32 n1 p-acp np1? cc p-acp d n1 pn31 vbz d dt n1 vvz av-vvg n-jn p-acp dt n1,
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because they took it without Christ.
Because they took it without christ.
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Even as he calleth the ceremonies beggerly elements, when yet we know, they were signes of an Evangelicall grace.
Even as he calls the ceremonies beggarly elements, when yet we know, they were Signs of an Evangelical grace.
j c-acp pns31 vvz dt n2 j n2, c-crq av pns12 vvb, pns32 vbdr n2 pp-f dt np1 n1.
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2. That the Apostle useth the word [ Law ] in divers senses, which hath been the occasion of so much difficulty in this point.
2. That the Apostle uses the word [ Law ] in diverse Senses, which hath been the occasion of so much difficulty in this point.
crd cst dt n1 vvz dt n1 [ n1 ] p-acp j n2, r-crq vhz vbn dt n1 pp-f av d n1 p-acp d n1.
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Now in most of those places, where the Law seemeth to be abolished, it is taken in one of these two senses:
Now in most of those places, where the Law seems to be abolished, it is taken in one of these two Senses:
av p-acp ds pp-f d n2, c-crq dt n1 vvz pc-acp vbi vvn, pn31 vbz vvn p-acp crd pp-f d crd n2:
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Either, first, synecdochically, the Law put for part of the Law, to wit, for that part which actually condemneth, and accuseth;
Either, First, synecdochically, the Law put for part of the Law, to wit, for that part which actually Condemneth, and Accuseth;
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as when the Apostle saith, [ Against such there is no Law: ] here he speaketh as if there were nothing in a Law but condemnation;
as when the Apostle Says, [ Against such there is no Law: ] Here he speaks as if there were nothing in a Law but condemnation;
c-acp c-crq dt n1 vvz, [ p-acp d a-acp vbz dx n1: ] av pns31 vvz c-acp cs pc-acp vbdr pix p-acp dt n1 p-acp n1;
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whereas we may say, A Law is for a thing by way of direction and prescription,
whereas we may say, A Law is for a thing by Way of direction and prescription,
cs pns12 vmb vvi, dt n1 vbz p-acp dt n1 p-acp n1 pp-f n1 cc n1,
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as well as against a thing by accusation.
as well as against a thing by accusation.
c-acp av c-acp p-acp dt n1 p-acp n1.
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Or, secondly, the word [ Law ] is put for the ministery of Moses, which dispensation was farre inferiour unto the ministery of the Gospel:
Or, secondly, the word [ Law ] is put for the Ministry of Moses, which Dispensation was Far inferior unto the Ministry of the Gospel:
cc, ord, dt n1 [ n1 ] vbz vvn p-acp dt n1 pp-f np1, r-crq n1 vbds av-j j-jn p-acp dt n1 pp-f dt n1:
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And in this sense, the Apostle doth much use it in the Epistle to the Galathians, and in the Epistle to the Hebrewes. So that here is a continuall mistake,
And in this sense, the Apostle does much use it in the Epistle to the Galatians, and in the Epistle to the Hebrews. So that Here is a continual mistake,
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when the Antinomians heap place upon place, which seeme to abolish the Law, and doe not first declare what Law,
when the Antinomians heap place upon place, which seem to Abolah the Law, and do not First declare what Law,
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and in what sense those places are to be expounded.
and in what sense those places Are to be expounded.
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3. Consider these Phrases, Of the Law, Without the Law, Ʋnder the Law, and, In the Law. Without the Law is two wayes:
3. Consider these Phrases, Of the Law, Without the Law, Ʋnder the Law, and, In the Law. Without the Law is two ways:
crd np1 d n2, pp-f dt n1, p-acp dt n1, np1 dt n1, cc, p-acp dt n1. p-acp dt n1 vbz crd n2:
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First, he is without the Law, that is, without the knowledge and understanding of it. Thus the Gentiles are without the Law:
First, he is without the Law, that is, without the knowledge and understanding of it. Thus the Gentiles Are without the Law:
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And secondly, Without the Law, that is, without the sense and experience of the accusing and terrifying power of the Law;
And secondly, Without the Law, that is, without the sense and experience of the accusing and terrifying power of the Law;
cc ord, p-acp dt n1, cst vbz, p-acp dt n1 cc n1 pp-f dt n-vvg cc vvg n1 pp-f dt n1;
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and thus Paul, Rom. 7. said, when the Law came, he died.
and thus Paul, Rom. 7. said, when the Law Come, he died.
cc av np1, np1 crd j-vvn, c-crq dt n1 vvd, pns31 vvd.
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Now the godly, though they are denied to be under the Law, yet they are not said to be without the Law;
Now the godly, though they Are denied to be under the Law, yet they Are not said to be without the Law;
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for if the Morall Law were no more obliging beleevers now, then it was Heathens or Gentiles before they ever heard of it, both in respect of knowledge and observation of it,
for if the Moral Law were no more obliging believers now, then it was heathens or Gentiles before they ever herd of it, both in respect of knowledge and observation of it,
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then might beleevers be said to be without the Law: And to this Without the Law, is opposed In the Law, Rom. 2. 12. NONLATINALPHABET, the vulgar In legem: Beza, Cum lege; It signifieth those that doe injoy the Law, and yet sinne against it.
then might believers be said to be without the Law: And to this Without the Law, is opposed In the Law, Rom. 2. 12., the Vulgar In legem: Beza, Cum lege; It signifies those that do enjoy the Law, and yet sin against it.
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And much to this purpose is that Phrase Of the Law, Rom. 4. 14. which sometimes is as much as, Of the Circumcision, to wit, those that are initiated into the Ministery of Moses: but in other places it signifieth as much as NONLATINALPHABET and the opposite to it is, NONLATINALPHABET,
And much to this purpose is that Phrase Of the Law, Rom. 4. 14. which sometime is as much as, Of the Circumcision, to wit, those that Are initiated into the Ministry of Moses: but in other places it signifies as much as and the opposite to it is,,
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as in this 4. of the Rom. and ver. 14. where the Apostle declaring that the promise made to Abraham was not of the Law, he cannot meane the Law of Moses, for all know, that was long after;
as in this 4. of the Rom. and for. 14. where the Apostle declaring that the promise made to Abraham was not of the Law, he cannot mean the Law of Moses, for all know, that was long After;
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but he meanes whats done in obedience to the Morall Law so farre as it was then revealed.
but he means whats done in Obedience to the Moral Law so Far as it was then revealed.
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The Apostle useth also another phrase, NONLATINALPHABET, By the Law; which is to be understood in this sense, by works done in conformity to the Law:
The Apostle uses also Another phrase,, By the Law; which is to be understood in this sense, by works done in conformity to the Law:
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and in this sense the Apostle urgeth, that righteousnesse, or the promise, are not by the Law:
and in this sense the Apostle urges, that righteousness, or the promise, Are not by the Law:
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But all the difficulty in this controversie is about the phrase, Ʋnder the Law: Therefore take notice,
But all the difficulty in this controversy is about the phrase, Ʋnder the Law: Therefore take notice,
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4. There is a voluntary being under the Law, as Christs was; and there is to be under it in an ill sense.
4. There is a voluntary being under the Law, as Christ was; and there is to be under it in an ill sense.
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A voluntary and willing obedience unto the Law, is acceptable:
A voluntary and willing Obedience unto the Law, is acceptable:
dt j-jn cc j n1 p-acp dt n1, vbz j:
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And thus the Apostle 1 Cor. 9. 20. The Apostle saith, he was made to some as under the Law, though there indeed he saith NONLATINALPHABET but that is added because of the ceremoniall part of the Law.
And thus the Apostle 1 Cor. 9. 20. The Apostle Says, he was made to Some as under the Law, though there indeed he Says but that is added Because of the ceremonial part of the Law.
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Therefore he calleth himselfe excellently, NONLATINALPHABET, though a godly man be not properly NONLATINALPHABET, yet he is NONLATINALPHABET.
Therefore he calls himself excellently,, though a godly man be not properly, yet he is.
av pns31 vvz px31 av-j,, cs dt j n1 vbb xx av-j, av pns31 vbz.
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And he addeth to Christ, lest they should think that he spoke of the whole Law, the ceremoniall part of it which was abolished by Christ;
And he adds to christ, lest they should think that he spoke of the Whole Law, the ceremonial part of it which was abolished by christ;
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so that a godly man, in a well explained sense, may be said to be under the Law: but yet,
so that a godly man, in a well explained sense, may be said to be under the Law: but yet,
av cst dt j n1, p-acp dt av vvd n1, vmb vbi vvn pc-acp vbi p-acp dt n1: p-acp av,
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because the Apostle useth it for the most part in an ill sense, as here in the text,
Because the Apostle uses it for the most part in an ill sense, as Here in the text,
c-acp dt n1 vvz pn31 p-acp dt av-ds n1 p-acp dt j-jn n1, c-acp av p-acp dt n1,
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and in that place, tell me, ye that desire to be under the Law, (though Law there be used for the whole Ministery of Moses, and not of the Morall Law) let us consider in what sense this is denyed to the godly.
and in that place, tell me, you that desire to be under the Law, (though Law there be used for the Whole Ministry of Moses, and not of the Moral Law) let us Consider in what sense this is denied to the godly.
cc p-acp d n1, vvb pno11, pn22 cst vvb pc-acp vbi p-acp dt n1, (cs n1 pc-acp vbi vvn p-acp dt j-jn n1 pp-f np1, cc xx pp-f dt j n1) vvb pno12 vvi p-acp r-crq n1 d vbz vvn p-acp dt j.
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5. That interpretation of some, though of solid judgement, who make the phrase [ Not to be under the Law ] to be as much as Not under the curse of the Law;
5. That Interpretation of Some, though of solid judgement, who make the phrase [ Not to be under the Law ] to be as much as Not under the curse of the Law;
crd cst n1 pp-f d, c-acp pp-f j n1, r-crq vvb dt n1 [ xx pc-acp vbi p-acp dt n1 ] pc-acp vbi c-acp av-d c-acp xx p-acp dt n1 pp-f dt n1;
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or, Not obnoxious to the guilt by it, seemeth not to agree with the context. I know this is generally received as the sense of the place;
or, Not obnoxious to the guilt by it, seems not to agree with the context. I know this is generally received as the sense of the place;
cc, xx j p-acp dt n1 p-acp pn31, vvz xx pc-acp vvi p-acp dt n1. pns11 vvb d vbz av-j vvn p-acp dt n1 pp-f dt n1;
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and there is this argument urged for it, because the Apostle maketh an objection from hence;
and there is this argument urged for it, Because the Apostle makes an objection from hence;
cc pc-acp vbz d n1 vvn p-acp pn31, c-acp dt n1 vvz dt n1 p-acp av;
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Shall we sinne because we are not under the Law, but under grace? Therefore it should seeme that the Law is taken for the condemning power of it,Shall we sin Because we Are not under the Law, but under grace? Therefore it should seem that the Law is taken for the condemning power of it,
vmb pns12 n1 c-acp pns12 vbr xx p-acp dt n1, cc-acp p-acp n1? av pn31 vmd vvi d dt n1 vbz vvn p-acp dt vvg n1 pp-f pn31,
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and grace for pardoning and free justification:
and grace for pardoning and free justification:
cc n1 p-acp vvg cc j n1:
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but because the Apostle is here speaking of sanctification, both in this Chapter and the Chapter following, I preferre Beza's interpretation, which makes the being under the Law, to be the same in sense with under sinne; for the Apostle, speaking of himselfe as carnall, Chap. 7. saith, that the Law wrought in him all manner of evil:
but Because the Apostle is Here speaking of sanctification, both in this Chapter and the Chapter following, I prefer Beza's Interpretation, which makes the being under the Law, to be the same in sense with under sin; for the Apostle, speaking of himself as carnal, Chap. 7. Says, that the Law wrought in him all manner of evil:
cc-acp c-acp dt n1 vbz av vvg pp-f n1, av-d p-acp d n1 cc dt n1 vvg, pns11 vvb npg1 n1, r-crq vvz dt vbg p-acp dt n1, pc-acp vbi dt d p-acp n1 p-acp p-acp n1; p-acp dt n1, vvg pp-f px31 p-acp j, np1 crd vvz, cst dt n1 vvn p-acp pno31 d n1 pp-f n-jn:
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and this indeed is the work of the Law in every unregenerate man;
and this indeed is the work of the Law in every unregenerate man;
cc d av vbz dt n1 pp-f dt n1 p-acp d j n1;
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so that the more the Law is applyed to him, the more doth his corruption break forth.
so that the more the Law is applied to him, the more does his corruption break forth.
av cst dt av-dc dt n1 vbz vvd p-acp pno31, dt av-dc vdz po31 n1 vvi av.
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Now then this is the Apostles argument, Let not sinne reigne in you, for now you are not under the Law stirring up sinne,
Now then this is the Apostles argument, Let not sin Reign in you, for now you Are not under the Law stirring up sin,
av cs d vbz dt np1 n1, vvb xx n1 vvi p-acp pn22, c-acp av pn22 vbr xx p-acp dt n1 vvg a-acp n1,
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and provoking it in you, but under grace; not justifying or pardoning, as properly and immediately meant here (though they were under that also) but sanctifying and healing.
and provoking it in you, but under grace; not justifying or pardoning, as properly and immediately meant Here (though they were under that also) but sanctifying and healing.
cc vvg pn31 p-acp pn22, p-acp p-acp n1; xx vvg cc vvg, c-acp av-j cc av-j vvd av (cs pns32 vbdr p-acp cst av) p-acp vvg cc vvg.
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And the Apostle maketh the objection following [ What then, shall we sinne, because we are not under the Law? ] because the phrase was ambiguous,
And the Apostle makes the objection following [ What then, shall we sin, Because we Are not under the Law? ] Because the phrase was ambiguous,
cc dt n1 vvz dt n1 vvg [ q-crq av, vmb pns12 n1, c-acp pns12 vbr xx p-acp dt n1? ] p-acp dt n1 vbds j,
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and might be thought to have such a sense, as the Libertines make it to have, to wit, to doe every thing as we please without any controule by any Law:
and might be Thought to have such a sense, as the Libertines make it to have, to wit, to do every thing as we please without any control by any Law:
cc vmd vbi vvn pc-acp vhi d dt n1, c-acp dt n2 vvb pn31 pc-acp vhi, p-acp n1, pc-acp vdi d n1 c-acp pns12 vvb p-acp d n1 p-acp d n1:
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and in this explication, we shall see a sweet harmony in the context. The third instance is Rom. 7. especially in the beginning of the Chapter:
and in this explication, we shall see a sweet harmony in the context. The third instance is Rom. 7. especially in the beginning of the Chapter:
cc p-acp d n1, pns12 vmb vvi dt j n1 p-acp dt n1. dt ord n1 vbz np1 crd av-j p-acp dt n-vvg pp-f dt n1:
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but the answer to the former Objection, will also cleare this, because the Apostle continueth in the same matter, explaining what it is to be under the Law, by a similitude from a wife married to an husband, who is bound to him so long as he liveth;
but the answer to the former Objection, will also clear this, Because the Apostle Continueth in the same matter, explaining what it is to be under the Law, by a similitude from a wife married to an husband, who is bound to him so long as he lives;
cc-acp dt n1 p-acp dt j n1, vmb av vvi d, c-acp dt n1 vvz p-acp dt d n1, vvg r-crq pn31 vbz pc-acp vbi p-acp dt n1, p-acp dt n1 p-acp dt n1 vvn p-acp dt n1, r-crq vbz vvn p-acp pno31 av av-j c-acp pns31 vvz;
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but when he dyeth, she is free. Now in the reddition of the similitude, there is some difference among Commentators:
but when he Dies, she is free. Now in the reddition of the similitude, there is Some difference among Commentators:
cc-acp c-crq pns31 vvz, pns31 vbz j. av p-acp dt n1 pp-f dt n1, pc-acp vbz d n1 p-acp n2:
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but I take it thus, Sinne, which by the Law doth irritate and provoke our corruptions, that is the former husband the soule had,
but I take it thus, Sin, which by the Law does irritate and provoke our corruptions, that is the former husband the soul had,
cc-acp pns11 vvb pn31 av, n1, r-crq p-acp dt n1 vdz fw-la cc vvi po12 n2, cst vbz dt j n1 dt n1 vhd,
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and lusts they are the children hereof; but when we are regenerated, then Christ becomes the husband of the godly soule:
and Lustiest they Are the children hereof; but when we Are regenerated, then christ becomes the husband of the godly soul:
cc n2 pns32 vbr dt n2 av; cc-acp c-crq pns12 vbr vvn, cs np1 vvz dt n1 pp-f dt j n1:
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so that they are deceived who make the Morall Law the husband, but sinne is properly the husband:
so that they Are deceived who make the Moral Law the husband, but sin is properly the husband:
av cst pns32 vbr vvn r-crq vvb dt j n1 dt n1, cc-acp n1 vbz av-j dt n1:
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And if you will say, the Morall Law, you must understand it in this sense only,
And if you will say, the Moral Law, you must understand it in this sense only,
cc cs pn22 vmb vvi, dt j n1, pn22 vmb vvi pn31 p-acp d n1 av-j,
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as it doth inflame the heart to all evil;
as it does inflame the heart to all evil;
c-acp pn31 vdz vvi dt n1 p-acp d n-jn;
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therefore the Apostle (as is well observed by the Learned) doth not say, the Law is dead,
Therefore the Apostle (as is well observed by the Learned) does not say, the Law is dead,
av dt n1 (c-acp vbz av vvn p-acp dt j) vdz xx vvi, dt n1 vbz j,
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but, we are dead; for indeed the Law is never so much alive as in the godly, who doe constantly obey it, and live accordingly to it.
but, we Are dead; for indeed the Law is never so much alive as in the godly, who do constantly obey it, and live accordingly to it.
cc-acp, pns12 vbr j; p-acp av dt n1 vbz av-x av av-d j c-acp p-acp dt j, q-crq vdb av-j vvi pn31, cc vvb av-vvg pc-acp pn31.
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This will also serve for that place, Gal. 5. 18. If ye be led by the spirit, ye are not under the Law;
This will also serve for that place, Gal. 5. 18. If you be led by the Spirit, you Are not under the Law;
d vmb av vvi p-acp d n1, np1 crd crd cs pn22 vbb vvn p-acp dt n1, pn22 vbr xx p-acp dt n1;
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That is, under the Law forcibly compelling. Austin distinguisheth of foure states of men; those who are Ante legens, and these commit sinne without knowledge of it:
That is, under the Law forcibly compelling. Austin Distinguisheth of foure states of men; those who Are Ante legens, and these commit sin without knowledge of it:
cst vbz, p-acp dt n1 av-j vvg. np1 vvz pp-f crd n2 pp-f n2; d r-crq vbr n1 fw-la, cc d vvb n1 p-acp n1 pp-f pn31:
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Sub lege, and these commit it with some fighting, but are overcome: Sub gratia, and these doe fight, and shall overcome:Sub lege, and these commit it with Some fighting, but Are overcome: Sub Gratia, and these do fight, and shall overcome:
fw-la fw-la, cc d vvb pn31 p-acp d vvg, cc-acp vbr vvn: fw-la fw-la, cc d vdb vvi, cc vmb vvi:
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and Sub pace, these we may make to be those in heaven.
and Sub pace, these we may make to be those in heaven.
cc fw-la fw-la, d pns12 vmb vvi pc-acp vbi d p-acp n1.
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LECTURE XXIIII.
LECTURE XXIIII.
n1 crd.
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DEUT. 4. 13. And he declared unto you his Covenant, which he commanded you to performe, even ten Commandements, &c. I Have already handled the Law as it is a Rule, and now come to consider of it as a Covenant, that so the whole Law may be fully understood.
DEUTERONOMY. 4. 13. And he declared unto you his Covenant, which he commanded you to perform, even ten commandments, etc. I Have already handled the Law as it is a Rule, and now come to Consider of it as a Covenant, that so the Whole Law may be Fully understood.
np1. crd crd cc pns31 vvd p-acp pn22 po31 n1, r-crq pns31 vvd pn22 pc-acp vvi, av crd n2, av pns11 vhb av vvn dt n1 c-acp pn31 vbz dt n1, cc av vvb pc-acp vvi pp-f pn31 p-acp dt n1, cst av dt j-jn n1 vmb vbi av-j vvn.
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I shall not be long upon this, though the matter be large and difficult, though the subject be like the Land of Canaan,
I shall not be long upon this, though the matter be large and difficult, though the Subject be like the Land of Canaan,
pns11 vmb xx vbi j p-acp d, cs dt n1 vbb j cc j, cs dt n-jn vbb j dt n1 pp-f np1,
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yet there are many Gyants, and great Objections in the way. I will rather handle it positively, then controversally;
yet there Are many Giants, and great Objections in the Way. I will rather handle it positively, then controversally;
av a-acp vbr d n2, cc j n2 p-acp dt n1. pns11 vmb av-c vvi pn31 av-j, av av-j;
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for I doe not finde in any point of Divinity, learned men so confused and perplexed (being like Abrahams Ram, hung in a bush of briars and brambles by the head) as here.
for I do not find in any point of Divinity, learned men so confused and perplexed (being like Abrahams Ram, hung in a bush of briers and brambles by the head) as Here.
c-acp pns11 vdb xx vvi p-acp d n1 pp-f n1, j n2 av vvn cc j-vvn (vbg av-j npg1 vvb, vvn p-acp dt n1 pp-f n2 cc n2 p-acp dt n1) c-acp av.
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That I may methodically proceed, observe the context of this verse, and the scope, Moses being to perswade the people of Israel to obedience of the Law, useth severall forcible arguments:
That I may methodically proceed, observe the context of this verse, and the scope, Moses being to persuade the people of Israel to Obedience of the Law, uses several forcible Arguments:
cst pns11 vmb av-j vvi, vvb dt n1 pp-f d n1, cc dt n1, np1 vbg pc-acp vvi dt n1 pp-f np1 p-acp n1 pp-f dt n1, vvz j j n2:
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As, ver. 1. The good and profitable issue thereof, which is to live and possesse the land, not as if this mercy were only temporall,
As, ver. 1. The good and profitable issue thereof, which is to live and possess the land, not as if this mercy were only temporal,
a-acp, fw-la. crd dt j cc j n1 av, r-crq vbz pc-acp vvi cc vvi dt n1, xx c-acp cs d n1 vbdr av-j j,
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but by this was represented eternall life in heaven.
but by this was represented Eternal life in heaven.
cc-acp p-acp d vbds vvn j n1 p-acp n1.
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A second argument is from the perfection of it, that nothing may be added to it, or detracted from it.
A second argument is from the perfection of it, that nothing may be added to it, or detracted from it.
dt ord n1 vbz p-acp dt n1 pp-f pn31, cst pix vmb vbi vvn p-acp pn31, cc vvn p-acp pn31.
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The third argument is from the great wisdome and understanding they shall hold forth hereby to all other Nations, there being no people under the sunne, that had such holy and perfect lawes as they had,
The third argument is from the great Wisdom and understanding they shall hold forth hereby to all other nations, there being no people under the sun, that had such holy and perfect laws as they had,
dt ord n1 vbz p-acp dt j n1 cc n1 pns32 vmb vvi av av p-acp d j-jn n2, a-acp vbg dx n1 p-acp dt n1, cst vhd d j cc j n2 c-acp pns32 vhd,
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and if that be true of Bernard, Sapiens est cui res sapiunt prout sunt, hee is a wise man to whom things doe tast and relish as they are divine and holy things;
and if that be true of Bernard, Sapiens est cui Rest sapiunt prout sunt, he is a wise man to whom things do taste and relish as they Are divine and holy things;
cc cs d vbb j pp-f np1, fw-la fw-la fw-la fw-la fw-la n1 fw-la, pns31 vbz dt j n1 p-acp r-crq n2 vdb vvi cc vvi c-acp pns32 vbr j-jn cc j n2;
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as holy, earthy things, as earthly and fading; then certainly, by this Law of God, there was true wisedome prescribed.
as holy, earthy things, as earthly and fading; then Certainly, by this Law of God, there was true Wisdom prescribed.
c-acp j, j n2, c-acp j cc j-vvg; av av-j, p-acp d n1 pp-f np1, pc-acp vbds j n1 vvn.
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Other arguments Moses doth bring, as, The great authority God put upon the Law, The great mercy in giving it to them rather then another Nation.
Other Arguments Moses does bring, as, The great Authority God put upon the Law, The great mercy in giving it to them rather then Another nation.
av-jn n2 np1 vdz vvi, c-acp, dt j n1 np1 vvd p-acp dt n1, dt j n1 p-acp vvg pn31 p-acp pno32 av-c av j-jn n1.
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And the verse I have read belongs to that argument which proveth the dignity, and glorious authority of the Law, from the manner of delivering it:
And the verse I have read belongs to that argument which Proves the dignity, and glorious Authority of the Law, from the manner of delivering it:
cc dt n1 pns11 vhb vvn vvz p-acp d n1 r-crq vvz dt n1, cc j n1 pp-f dt n1, p-acp dt n1 pp-f vvg pn31:
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Which Law hee declareth to us by the name and title of a Covenant.
Which Law he Declareth to us by the name and title of a Covenant.
r-crq n1 pns31 vvz p-acp pno12 p-acp dt n1 cc n1 pp-f dt n1.
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Now this take notice of, that the word Covenant (to omit other significations) is taken sometimes synecdochically,
Now this take notice of, that the word Covenant (to omit other significations) is taken sometime synecdochically,
av d vvb n1 pp-f, cst dt n1 n1 (pc-acp vvi j-jn n2) vbz vvn av av-j,
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for part of the Covenant, as it is here in these words.
for part of the Covenant, as it is Here in these words.
p-acp n1 pp-f dt n1, c-acp pn31 vbz av p-acp d n2.
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The Doctrine I will insist upon, is, That the Law was delivered by God on Mount Sinai in a Covenant-way:
The Doctrine I will insist upon, is, That the Law was Delivered by God on Mount Sinai in a Covenant way:
dt n1 pns11 vmb vvi p-acp, vbz, cst dt n1 vbds vvn p-acp np1 p-acp n1 np1 p-acp dt n1:
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Or, The Law was a Covenant that God made with the people of Israel.
Or, The Law was a Covenant that God made with the people of Israel.
cc, dt n1 vbds dt n1 cst np1 vvd p-acp dt n1 pp-f np1.
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This will appeare in that it hath the name of a Covenant, and the reall properties of a Covenant.
This will appear in that it hath the name of a Covenant, and the real properties of a Covenant.
d vmb vvi p-acp cst pn31 vhz dt vvb pp-f dt n1, cc dt j n2 pp-f dt n1.
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1. The name of a Covenant. 2 King. 18. 12. Because they obeyed not the voice of the Lord their God,
1. The name of a Covenant. 2 King. 18. 12. Because they obeyed not the voice of the Lord their God,
crd dt n1 pp-f dt n1. crd n1. crd crd c-acp pns32 vvd xx dt n1 pp-f dt n1 po32 n1,
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but transgressed his Covenant, and all that Moses, the servant of God, commanded. but transgressed his Covenant, and all that Moses, the servant of God, commanded.
cc-acp vvd po31 n1, cc d cst np1, dt n1 pp-f np1, vvd.
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Deut. 17. 2. If there be found any — that hath worught wickednesse — in transgressing the Covenant, which was the ten Commandements,
Deuteronomy 17. 2. If there be found any — that hath worught wickedness — in transgressing the Covenant, which was the ten commandments,
np1 crd crd cs pc-acp vbi vvn d — cst vhz vvn n1 — p-acp vvg dt n1, r-crq vbds dt crd n2,
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as appeareth, ver. 3. And more expresly, 2 Chro. 6. 11. In it have I put the Arke wherein is the Covenant of the Lord, that he made with the children of Israel.
as appears, ver. 3. And more expressly, 2 Chro 6. 11. In it have I put the Ark wherein is the Covenant of the Lord, that he made with the children of Israel.
c-acp vvz, fw-la. crd cc av-dc av-j, crd np1 crd crd p-acp pn31 vhb pns11 vvn dt n1 c-crq vbz dt n1 pp-f dt n1, cst pns31 vvd p-acp dt n2 pp-f np1.
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Yea, if wee would speake exactly and strictly, the bookes of Moses and the Prophets cannot be so well called the Old Covenant, or Testament;
Yea, if we would speak exactly and strictly, the books of Moses and the prophets cannot be so well called the Old Covenant, or Testament;
uh, cs pns12 vmd vvi av-j cc av-j, dt n2 pp-f np1 cc dt n2 vmbx vbi av av vvn dt j n1, cc n1;
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as this doctrine that was then delivered on Mount Sinai, with all the administrations thereof;
as this Doctrine that was then Delivered on Mount Sinai, with all the administrations thereof;
c-acp d n1 cst vbds av vvn p-acp n1 np1, p-acp d dt n2 av;
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as appeareth Heb. 7. & chap. 8. Even as when the Apostle saith, 2 Cor. 3. 6. God hath made us able ministers of the New Testament, hee doth not meane the writings,
as appears Hebrew 7. & chap. 8. Even as when the Apostle Says, 2 Cor. 3. 6. God hath made us able Ministers of the New Testament, he does not mean the writings,
c-acp vvz np1 crd cc n1 crd j c-acp c-crq dt n1 vvz, crd np1 crd crd np1 vhz vvn pno12 j n2 pp-f dt j n1, pns31 vdz xx vvi dt n2,
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or bookes, but the Gospel, or Covenant of grace.
or books, but the Gospel, or Covenant of grace.
cc n2, cc-acp dt n1, cc n1 pp-f n1.
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Take but one place more, where the Law is called a Covenant, and that is Jer. 11. 2, 3, 4. 2. In the next place, you may see the reall properties of a Covenant, which are a mutuall consent consent and stipulation on both sides:
Take but one place more, where the Law is called a Covenant, and that is Jer. 11. 2, 3, 4. 2. In the next place, you may see the real properties of a Covenant, which Are a mutual consent consent and stipulation on both sides:
vvb p-acp crd n1 av-dc, c-crq dt n1 vbz vvn dt n1, cc d vbz np1 crd crd, crd, crd crd p-acp dt ord n1, pn22 vmb vvi dt j n2 pp-f dt n1, r-crq vbr dt j n1 n1 cc n1 p-acp d n2:
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See a full relation of this Exod. 3. 24. from the 3d. ver. to the 9th. The Apostle relateth this history, Heb. 9. wherein learned Interpreters observe many difficulties:
See a full Relation of this Exod 3. 24. from the 3d. ver. to the 9th. The Apostle relateth this history, Hebrew 9. wherein learned Interpreters observe many difficulties:
vvb dt j n1 pp-f d np1 crd crd p-acp dt n1 fw-la. p-acp dt ord. dt n1 vvz d n1, np1 crd c-crq j n2 vvb d n2:
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but I shall not medle with them.
but I shall not meddle with them.
cc-acp pns11 vmb xx vvi p-acp pno32.
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In the words quoted out of Exodus, you see these things which belong to a Covenant:
In the words quoted out of Exodus, you see these things which belong to a Covenant:
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First, there is God himselfe expressing his consent and willingnesse to be their God, if they will keep such Commandements there and then delivered to them ver. 3. Secondly, you have the peoples full consent,
First, there is God himself expressing his consent and willingness to be their God, if they will keep such commandments there and then Delivered to them for. 3. Secondly, you have the peoples full consent,
ord, pc-acp vbz n1 px31 vvg po31 n1 cc n1 pc-acp vbi po32 n1, cs pns32 vmb vvi d n2 a-acp cc av vvn p-acp pno32 p-acp. crd ord, pn22 vhb dt ng1 j n1,
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and ready willingnesse to obey them, ver. 3. & ver. 7. Thirdly, because Covenants used to be written down for a memoriall unto posterity,
and ready willingness to obey them, ver. 3. & for. 7. Thirdly, Because Covenants used to be written down for a memorial unto posterity,
cc j n1 pc-acp vvi pno32, fw-la. crd cc p-acp. crd ord, c-acp n2 vvd pc-acp vbi vvn a-acp p-acp dt n-jn p-acp n1,
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therefore wee see Moses writing the precepts down in a book.
Therefore we see Moses writing the Precepts down in a book.
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Fourthly, because Covenants used to be confirmed by some outward visible signes, especially by killing of beasts,
Fourthly, Because Covenants used to be confirmed by Some outward visible Signs, especially by killing of beasts,
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and offering them in sacrifice, therefore wee have this also done, and halfe of the blood was sprinckled on the Altar, to denote Gods entring into Covenant;
and offering them in sacrifice, Therefore we have this also done, and half of the blood was sprinkled on the Altar, to denote God's entering into Covenant;
cc vvg pno32 p-acp n1, av pns12 vhb d av vdn, cc n-jn pp-f dt n1 vbds vvn p-acp dt n1, pc-acp vvi n2 vvg p-acp n1;
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and the people also were sprinckled with blood, to shew their voluntary covenanting. Thus we have reall covenanting when the Law is given.
and the people also were sprinkled with blood, to show their voluntary covenanting. Thus we have real covenanting when the Law is given.
cc dt n1 av vbdr vvn p-acp n1, pc-acp vvi po32 j-jn vvg. av pns12 vhb j n-vvg c-crq dt n1 vbz vvn.
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So also you may see this in effect, Deut. 29. 10, 11, 12, 13. where it's expresly said, that they stood to enter into Covenant with God;
So also you may see this in Effect, Deuteronomy 29. 10, 11, 12, 13. where it's expressly said, that they stood to enter into Covenant with God;
av av pn22 vmb vvi d p-acp n1, np1 crd crd, crd, crd, crd c-crq pn31|vbz av-j vvn, cst pns32 vvd pc-acp vvi p-acp n1 p-acp np1;
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that hee may establish them to be a people unto himselfe, and that hee may be a God unto them. that he may establish them to be a people unto himself, and that he may be a God unto them.
cst pns31 vmb vvi pno32 pc-acp vbi dt n1 p-acp px31, cc cst pns31 vmb vbi dt n1 p-acp pno32.
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Againe, you have this clearly in Deut. 26. 17, 18. where it is said, Thou hast avouched the Lord this day to be thy God,
Again, you have this clearly in Deuteronomy 26. 17, 18. where it is said, Thou hast avouched the Lord this day to be thy God,
av, pn22 vhb d av-j p-acp np1 crd crd, crd c-crq pn31 vbz vvn, pns21 vh2 vvn dt n1 d n1 pc-acp vbi po21 n1,
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and to walke in his waies — And the Lord hath avouched thee this day to be his peculiar people. and to walk in his ways — And the Lord hath avouched thee this day to be his peculiar people.
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So, that it's very plaine, the Law was given as a Covenant; yea, the Apostle calls it a Testament:
So, that it's very plain, the Law was given as a Covenant; yea, the Apostle calls it a Testament:
av, cst pn31|vbz av j, dt n1 vbds vvn p-acp dt n1; uh, dt n1 vvz pn31 dt n1:
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for howsoever some have disliked that distinction of the Old and New Testament, especially as applied to the bookes and writings of the holy Pen-men of Scripture (thinking as Austin, they may be better called the Old and New Instruments, because they are authenticall, and confirmed by sufficient witnesses:
for howsoever Some have disliked that distinction of the Old and New Testament, especially as applied to the books and writings of the holy Penmen of Scripture (thinking as Austin, they may be better called the Old and New Instruments, Because they Are authentical, and confirmed by sufficient Witnesses:
c-acp c-acp d vhb vvn d n1 pp-f dt j cc j n1, av-j c-acp vvn p-acp dt n2 cc n2-vvg pp-f dt j n2 pp-f n1 (vvg p-acp np1, pns32 vmb vbi av-jc vvn dt j cc j n2, c-acp pns32 vbr j, cc vvn p-acp j n2:
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As Tertullian calls the Bible, Nostra digesta, from the Lawyers;
As Tertullian calls the bible, Nostra digesta, from the Lawyers;
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and others called it, Our Pandects, from them also) yet 1 Cor. 3. doth warrant such a distinction.
and Others called it, Our Pandects, from them also) yet 1 Cor. 3. does warrant such a distinction.
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Onely the question is, how this Covenant can be called properly a Testament, because Christ died not twice,
Only the question is, how this Covenant can be called properly a Testament, Because christ died not twice,
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and there cannot be a Testament, without the death of a Testator. But the answer is, that there was a typicall death of Christ in the sacrifices,
and there cannot be a Testament, without the death of a Testator. But the answer is, that there was a typical death of christ in the Sacrifices,
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and that was ground enough to make the Covenant to be called a Testament.
and that was ground enough to make the Covenant to be called a Testament.
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Having proved it is a Covenant, all the difficulty remaineth in declaring what Covenant it is;
Having proved it is a Covenant, all the difficulty remains in declaring what Covenant it is;
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for here is much difference of judgements, even with the Learned and Orthodoxe:
for Here is much difference of Judgments, even with the Learned and Orthodox:
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and this doth arise from the different places of Scripture, which, although they be not contrary one to another,
and this does arise from the different places of Scripture, which, although they be not contrary one to Another,
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yet the weaknesse of our understandings is many times overmastered by some places:
yet the weakness of our understandings is many times overmastered by Some places:
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Some (as you have heard) make it a Covenant of workes, others a mixt Covenant, some a subservient Covenant;
some (as you have herd) make it a Covenant of works, Others a mixed Covenant, Some a subservient Covenant;
d (c-acp pn22 vhb vvn) vvb pn31 dt n1 pp-f n2, n2-jn av vvn n1, d dt fw-fr n1;
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but I am perswaded to goe with those who hold it to be a Covenant of grace:
but I am persuaded to go with those who hold it to be a Covenant of grace:
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and, indeed, it is very easie to bring strong arguments for the affirmative;
and, indeed, it is very easy to bring strong Arguments for the affirmative;
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but then there will be some difficulty to answer such places as are brought for the negative;
but then there will be Some difficulty to answer such places as Are brought for the negative;
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and if the affirmative prove true, the dignity and excellency of the Law will appeare the more.
and if the affirmative prove true, the dignity and excellency of the Law will appear the more.
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Now, before I come to the arguments, which induce me hereunto, consider in what sense it may be explained that it is a Covenant of grace.
Now, before I come to the Arguments, which induce me hereunto, Consider in what sense it may be explained that it is a Covenant of grace.
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Some explaine it thus, That it was indeed a Covenant of grace, but the Jewes, by their corrupt understanding, made it a Covenant of workes,
some explain it thus, That it was indeed a Covenant of grace, but the Jews, by their corrupt understanding, made it a Covenant of works,
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and so opposed it unto Christ:
and so opposed it unto christ:
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and therefore, say they, the Apostle argueth against the Law, as making it to oppose the promises and grace:
and Therefore, say they, the Apostle argue against the Law, as making it to oppose the promises and grace:
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not that it did so, but only in regard of the Jewes corrupt minds, who made an opposition where there was none.
not that it did so, but only in regard of the Jews corrupt minds, who made an opposition where there was none.
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This hath some truth in it, but it is not full. Some make the Law to be a Covenant of grace, but very obscurely;
This hath Some truth in it, but it is not full. some make the Law to be a Covenant of grace, but very obscurely;
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and therefore they hold the Gospel and the Law to be the same, differing onely as the acorne while it is in the huske,
and Therefore they hold the Gospel and the Law to be the same, differing only as the acorn while it is in the husk,
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and the oke when it's branched out into a tall tree.
and the oak when it's branched out into a tall tree.
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Now if this should be understood in a popish sense, as if the righteousnesse of the Law and the Gospel were all one;
Now if this should be understood in a popish sense, as if the righteousness of the Law and the Gospel were all one;
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in which sense the Papists speak of the old Law and the new, it would be very dangerous and directly thwarting the Scripture. Some explain it thus:
in which sense the Papists speak of the old Law and the new, it would be very dangerous and directly thwarting the Scripture. some explain it thus:
p-acp r-crq n1 dt njp2 vvb pp-f dt j n1 cc dt j, pn31 vmd vbi av j cc av-j vvg dt n1. d vvi pn31 av:
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God (say they) had a primary or antecedent will in giving of the Law, or a secundary and consequent:
God (say they) had a primary or antecedent will in giving of the Law, or a secondary and consequent:
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His primary will was to hold out perfect and exact righteousnesse, against which the Apostle argueth,
His primary will was to hold out perfect and exact righteousness, against which the Apostle argue,
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and proveth no man can be justified thereby:
and Proves not man can be justified thereby:
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but then God knowing mans impotency and inability, did secondarily command repentance, and promiseth a gracious acceptance through Christ;
but then God knowing men impotency and inability, did secondarily command Repentance, and promises a gracious acceptance through christ;
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and this may be very well received, if it be not vexed with ill interpretations. But, lastly, this way I shall go:
and this may be very well received, if it be not vexed with ill interpretations. But, lastly, this Way I shall go:
cc d vmb vbi av av vvn, cs pn31 vbb xx vvn p-acp j-jn n2. p-acp, ord, d n1 pns11 vmb vvi:
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The Law (as to this purpose) may be considered more largely, as that whole doctrine delivered on Mount Sinai, with the preface and promises adjoyned,
The Law (as to this purpose) may be considered more largely, as that Whole Doctrine Delivered on Mount Sinai, with the preface and promises adjoined,
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and all things that may be reduced to it;
and all things that may be reduced to it;
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or more strictly, as it is an abstracted rule of righteousnesse, holding forth life upon no termes, but perfect obedience.
or more strictly, as it is an abstracted Rule of righteousness, holding forth life upon no terms, but perfect Obedience.
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Now take it in the former sense, it was a Covenant of grace;
Now take it in the former sense, it was a Covenant of grace;
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take it in the later sense, as abstracted from Moses his administration of it, and so it was not of grace, but workes.
take it in the later sense, as abstracted from Moses his administration of it, and so it was not of grace, but works.
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This distinction will overthrow all the Objections against the negative.
This distinction will overthrow all the Objections against the negative.
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Nor may it be any wonder that the Apostle should consider the Law so differently, seeing there is nothing more ordinary with Paul in his Epistles,
Nor may it be any wonder that the Apostle should Consider the Law so differently, seeing there is nothing more ordinary with Paul in his Epistles,
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and that in these very controversies, then to doe so:
and that in these very controversies, then to do so:
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as for example, take this instance, Rom. 10. ver. 5, 6. where Paul describeth the righteousness of the Law from those words, Doe this, and live, which is said to have reference to Levit. 18. 5. but wee find this in effect, Deut. 30. v. 16. yet from this very Chapter the Apostle describeth the righteousnesse which is by faith:
as for Exampl, take this instance, Rom. 10. ver. 5, 6. where Paul Describeth the righteousness of the Law from those words, Do this, and live, which is said to have Referente to Levit. 18. 5. but we find this in Effect, Deuteronomy 30. v. 16. yet from this very Chapter the Apostle Describeth the righteousness which is by faith:
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And Beza doth acknowledge, that that which Moses speakes of the law, Paul doth apply to the Gospel:
And Beza does acknowledge, that that which Moses speaks of the law, Paul does apply to the Gospel:
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Now how can this be reconciled, unlesse wee distinguish between the generall doctrine of Moses, which was delivered unto the people in all the circumstantiall administrations of it,
Now how can this be reconciled, unless we distinguish between the general Doctrine of Moses, which was Delivered unto the people in all the circumstantial administrations of it,
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and the particular doctrine about the Law, taken in a limited and abstracted consideration? Onely this take notice of, that although the Law were a Covenant of grace,
and the particular Doctrine about the Law, taken in a limited and abstracted consideration? Only this take notice of, that although the Law were a Covenant of grace,
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yet the righteousnesse of works and faith differ as much as heaven and earth. But the Papists, they make this difference:
yet the righteousness of works and faith differ as much as heaven and earth. But the Papists, they make this difference:
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The righteousnesse of the Law (saith Stapleton, Antid in hunc locum) is that which wee of our owne power have and doc by the knowledge and understanding of the Law; The righteousness of the Law (Says Stapleton, Antid in hunc locum) is that which we of our own power have and doc by the knowledge and understanding of the Law;
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but the righteousnesse of faith, they make the righteousnesse of the Law, to which wee are enabled by grace through Christ:
but the righteousness of faith, they make the righteousness of the Law, to which we Are enabled by grace through christ:
p-acp dt n1 pp-f n1, pns32 vvb dt n1 pp-f dt n1, p-acp r-crq pns12 vbr vvn p-acp n1 p-acp np1:
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So that they compare not these two together, as two contraries, (in which sense Paul doth) but as an imperfect righteousnesse with a perfect.
So that they compare not these two together, as two contraries, (in which sense Paul does) but as an imperfect righteousness with a perfect.
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But we know, that the Apostle excludeth the workes of David and Abraham, that they did in obedience to the Law, to which they were enabled by grace;
But we know, that the Apostle excludeth the works of David and Abraham, that they did in Obedience to the Law, to which they were enabled by grace;
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so necessary is it in matter of justification and pardon to exclude all workes, any thing that is ours;
so necessary is it in matter of justification and pardon to exclude all works, any thing that is ours;
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Tolle te à te, impedis te, said Austine well.Take te à te, impedis te, said Augustine well.
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Nor doth it availe us, that this grace in us is from God, because the Apostle makes the opposition wholly between any thing that is ours, howsoever we come by it,
Nor does it avail us, that this grace in us is from God, Because the Apostle makes the opposition wholly between any thing that is ours, howsoever we come by it,
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and that of faith in Christ.
and that of faith in christ.
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Having thus explained the state of the Question, I come to the arguments to prove the affirmative:
Having thus explained the state of the Question, I come to the Arguments to prove the affirmative:
vhg av vvd dt n1 pp-f dt n1, pns11 vvb p-acp dt n2 pc-acp vvi dt j:
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And thus I shall order them; The first shall be taken from the relation of the Covenanters;
And thus I shall order them; The First shall be taken from the Relation of the Covenanters;
cc av pns11 vmb vvi pno32; dt ord vmb vbi vvn p-acp dt n1 pp-f dt np1;
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God on one part, and the Israelites on the other: God on one part, and the Israelites on the other:
np1 p-acp crd n1, cc dt np2 p-acp dt n-jn:
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God did not deale at this time, as absolutely considered, but as their God and Father. God did not deal At this time, as absolutely considered, but as their God and Father.
np1 vdd xx vvi p-acp d n1, c-acp av-j vvn, cc-acp c-acp po32 n1 cc n1.
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Hence God saith, hee is their God; and when Christ quoteth the commanders, hee brings the preface, Heare O Israel, the Lord thy God is one.
Hence God Says, he is their God; and when christ quoteth the commanders, he brings the preface, Hear Oh Israel, the Lord thy God is one.
av np1 vvz, pns31 vbz po32 n1; cc c-crq np1 vvz dt n2, pns31 vvz dt n1, vvb uh np1, dt n1 po21 n1 vbz pi.
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And, Rom. 9. 4. To the Israelites belong adoption, and the glory, and the covenants, and the giving of the Law, and the promises.
And, Rom. 9. 4. To the Israelites belong adoption, and the glory, and the Covenants, and the giving of the Law, and the promises.
cc, np1 crd crd p-acp dt np2 vvb n1, cc dt n1, cc dt n2, cc dt vvg pp-f dt n1, cc dt n2.
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Now, unlesse this were a Covenant of grace, how could God be their God, who were sinners? Thus also if you consider the people of Israel into what relation they are taken, this will much confirme the point.
Now, unless this were a Covenant of grace, how could God be their God, who were Sinners? Thus also if you Consider the people of Israel into what Relation they Are taken, this will much confirm the point.
av, cs d vbdr dt n1 pp-f n1, q-crq vmd np1 vbi po32 n1, r-crq vbdr n2? av av cs pn22 vvb dt n1 pp-f np1 p-acp r-crq n1 pns32 vbr vvn, d vmb av-d vvi dt n1.
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Exod. 19. 5, 6. If yee will obey my voice, you shall be a peculiar treasure unto mee, Exod 19. 5, 6. If ye will obey my voice, you shall be a peculiar treasure unto me,
np1 crd crd, crd cs pn22 vmb vvi po11 n1, pn22 vmb vbi dt j n1 p-acp pno11,
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and yee shall be unto me a kingdome of Priests, and an holy Nation; which is applied by Peter to the people of God under the Gospel.and ye shall be unto me a Kingdom of Priests, and an holy nation; which is applied by Peter to the people of God under the Gospel.
cc pn22 vmb vbi p-acp pno11 dt n1 pp-f n2, cc dt j n1; r-crq vbz vvn p-acp np1 p-acp dt n1 pp-f np1 p-acp dt n1.
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If therefore the Law had been a Covenant of workes, how could such an agreement come between them?
If Therefore the Law had been a Covenant of works, how could such an agreement come between them?
cs av dt n1 vhd vbn dt n1 pp-f n2, q-crq vmd d dt n1 vvb p-acp pno32?
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2. If wee consider the good things annexed unto this Covenant, it must needes be a Covenant of grace:
2. If we Consider the good things annexed unto this Covenant, it must needs be a Covenant of grace:
crd cs pns12 vvb dt j n2 vvn p-acp d n1, pn31 vmb av vbi dt n1 pp-f n1:
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for there wee have remission and pardon of sinne, whereas in the Covenant of workes, there is no way for repentance or pardon.
for there we have remission and pardon of sin, whereas in the Covenant of works, there is no Way for Repentance or pardon.
p-acp a-acp pns12 vhb n1 cc n1 pp-f n1, cs p-acp dt n1 pp-f n2, pc-acp vbz dx n1 p-acp n1 cc n1.
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In the second Commandement, God is described to be one showing mercy unto thousands:
In the second Commandment, God is described to be one showing mercy unto thousands:
p-acp dt ord n1, np1 vbz vvn pc-acp vbi crd vvg n1 p-acp crd:
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and by shewing mercy, is meant pardon, as appeareth by the contrary, visiting iniquity. Now doth the Law, strictly taken, receive any humbling and debasing of themselves? no,
and by showing mercy, is meant pardon, as appears by the contrary, visiting iniquity. Now does the Law, strictly taken, receive any humbling and debasing of themselves? no,
cc p-acp vvg n1, vbz vvn vvb, c-acp vvz p-acp dt n-jn, vvg n1. av vdz dt n1, av-j vvn, vvb d vvg cc vvg pp-f px32? uh-dx,
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but curseth every one that doth not continue in all the things commanded, and that with a full and perfect obedience.
but Curseth every one that does not continue in all the things commanded, and that with a full and perfect Obedience.
cc-acp vvz d pi cst vdz xx vvi p-acp d dt n2 vvd, cc cst p-acp dt j cc j n1.
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Hence Exod. 34. ver. 6, 7. God proclaimeth himselfe in manifold attributes of being gracious, and long-suffering, keeping mercy for thousands, and forgiving iniquity;
Hence Exod 34. ver. 6, 7. God proclaims himself in manifold attributes of being gracious, and long-suffering, keeping mercy for thousands, and forgiving iniquity;
av np1 crd fw-la. crd, crd np1 vvz px31 p-acp j n2 pp-f vbg j, cc j, vvg n1 p-acp crd, cc j-vvg n1;
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and this hee doth upon the renewing of the two Tables:
and this he does upon the renewing of the two Tables:
cc d pns31 vdz p-acp dt vvg pp-f dt crd n2:
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whereas, if the people of Israel had been strictly held up to the Law, as it required universall perfect obedience, without any failing, they must also necessarily have despaired and perished without any hope at all.
whereas, if the people of Israel had been strictly held up to the Law, as it required universal perfect Obedience, without any failing, they must also necessarily have despaired and perished without any hope At all.
cs, cs dt n1 pp-f np1 vhd vbn av-j vvn a-acp p-acp dt n1, c-acp pn31 vvd j j n1, p-acp d vvg, pns32 vmb av av-j vhb vvn cc vvn p-acp d n1 p-acp d.
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3. If we consider the duties commanded in the Law so generally taken, it must needs be a Covenant of grace:
3. If we Consider the duties commanded in the Law so generally taken, it must needs be a Covenant of grace:
crd cs pns12 vvb dt n2 vvn p-acp dt n1 av av-j vvn, pn31 vmb av vbi dt n1 pp-f n1:
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for what is the meaning of the first Commandement, but to have one God in Christ our God by faith? For if faith had not been on such termes commanded, it had been impossible for them to love God, or to pray unto God.
for what is the meaning of the First Commandment, but to have one God in christ our God by faith? For if faith had not been on such terms commanded, it had been impossible for them to love God, or to pray unto God.
p-acp r-crq vbz dt n1 pp-f dt ord n1, cc-acp pc-acp vhi crd n1 p-acp np1 po12 np1 p-acp n1? p-acp cs n1 vhd xx vbn p-acp d n2 vvd, pn31 vhd vbn j p-acp pno32 pc-acp vvi np1, cc pc-acp vvi p-acp np1.
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Must not the meaning then be, to love, and delight in God, and to trust in him? But how can this be without faith through Christ? Hence some urge, that the end of the commandement is love from faith unfeigned;
Must not the meaning then be, to love, and delight in God, and to trust in him? But how can this be without faith through christ? Hence Some urge, that the end of the Commandment is love from faith unfeigned;
vmb xx dt n1 av vbi, pc-acp vvi, cc vvi p-acp np1, cc pc-acp vvi p-acp pno31? p-acp q-crq vmb d vbi p-acp n1 p-acp np1? av d vvb, cst dt n1 pp-f dt n1 vbz n1 p-acp n1 j;
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but because Scultetus doth very probably, by commandement, understand there, The Apostles preaching and exhortation, (it being in the Greek NONLATINALPHABET,
but Because Scultetus does very probably, by Commandment, understand there, The Apostles preaching and exhortation, (it being in the Greek,
cc-acp c-acp np1 vdz av av-j, p-acp n1, vvb a-acp, dt n2 vvg cc n1, (pn31 vbg p-acp dt jp,
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and not NONLATINALPHABET, or NONLATINALPHABET, and the Apostle using the word in that Epistle in the same sense) I leave it.
and not, or, and the Apostle using the word in that Epistle in the same sense) I leave it.
cc xx, cc, cc dt n1 vvg dt n1 p-acp d n1 p-acp dt d n1) pns11 vvb pn31.
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It's true, there is no mention made of Christ, or faith in the first Commandement, but that is nothing, for love also is not mentioned;
It's true, there is no mention made of christ, or faith in the First Commandment, but that is nothing, for love also is not mentioned;
pn31|vbz j, pc-acp vbz dx n1 vvn pp-f np1, cc n1 p-acp dt ord n1, cc-acp cst vbz pix, p-acp n1 av vbz xx vvn;
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yet our Saviour discovers it there, and so must faith and Christ be supposed there by necessary consequence.
yet our Saviour discovers it there, and so must faith and christ be supposed there by necessary consequence.
av po12 n1 vvz pn31 a-acp, cc av vmb n1 cc np1 vbb vvn a-acp p-acp j n1.
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And can we think, that the people of Israel, though indeed they were too confident in themselves,
And can we think, that the people of Israel, though indeed they were too confident in themselves,
cc vmb pns12 vvi, cst dt n1 pp-f np1, cs av pns32 vbdr av j p-acp px32,
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yet when they took upon themselves to keep and observe the Law, that the meaning was, they would doe it without any spot or blemish by sinne,
yet when they took upon themselves to keep and observe the Law, that the meaning was, they would do it without any spot or blemish by sin,
av c-crq pns32 vvd p-acp px32 pc-acp vvi cc vvi dt n1, cst dt n1 vbds, pns32 vmd vdi pn31 p-acp d n1 cc vvi p-acp n1,
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or without the grace of God for pardon, if they should at any time breake the Law.
or without the grace of God for pardon, if they should At any time break the Law.
cc p-acp dt n1 pp-f np1 p-acp n1, cs pns32 vmd p-acp d n1 vvi dt n1.
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4. From the Ceremoniall Law. All Divines say, that this is reduced to the Morall Law,
4. From the Ceremonial Law. All Divines say, that this is reduced to the Moral Law,
crd p-acp dt j n1. d n2-jn vvb, cst d vbz vvn p-acp dt j n1,
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so that Sacrifices were commanded by vertue of the second Commandement.
so that Sacrifices were commanded by virtue of the second Commandment.
av d n2 vbdr vvn p-acp n1 pp-f dt ord n1.
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Now wee all know, that the Sacrifices were evangelicall, and did hold forth remission of sinnes through the blood of Christ:
Now we all know, that the Sacrifices were Evangelical, and did hold forth remission of Sins through the blood of christ:
av pns12 d vvb, cst dt n2 vbdr j, cc vdd vvi av n1 pp-f n2 p-acp dt n1 pp-f np1:
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If therefore these were commanded by the Morall Law, there must necessarily be grace included, although indeed it was very obscure and darke.
If Therefore these were commanded by the Moral Law, there must necessarily be grace included, although indeed it was very Obscure and dark.
cs av d vbdr vvn p-acp dt j n1, pc-acp vmb av-j vbi n1 vvd, cs av pn31 vbds av j cc j.
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And it is to be observed, that the Apostle doth as much argue against circumcision, and even all the Ceremoniall Law, as the Morall;
And it is to be observed, that the Apostle does as much argue against circumcision, and even all the Ceremonial Law, as the Moral;
cc pn31 vbz pc-acp vbi vvn, cst dt n1 vdz p-acp av-d vvi p-acp n1, cc av d dt j n1, c-acp dt j;
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yea the first rise of the cōtroversie was from that. Now all must confesse, that circumcision and the sacrifices did not oppose Christ, or grace, but rather included them.
yea the First rise of the controversy was from that. Now all must confess, that circumcision and the Sacrifices did not oppose christ, or grace, but rather included them.
uh dt ord n1 pp-f dt n1 vbds p-acp d. av d vmb vvi, cst n1 cc dt n2 vdd xx vvi np1, cc n1, cc-acp av-c vvd pno32.
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And this hath been alwaies a very strong argument to perswade me for the affirmative. It is true, the Jewes they rested upon these, and did not look to Christ;
And this hath been always a very strong argument to persuade me for the affirmative. It is true, the Jews they rested upon these, and did not look to christ;
cc d vhz vbn av dt j j n1 pc-acp vvi pno11 p-acp dt j. pn31 vbz j, dt np2 pns32 vvd p-acp d, cc vdd xx vvi p-acp np1;
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but so doe our Christians in these times upon the Sacraments, and other duties.
but so do our Christians in these times upon the Sacraments, and other duties.
cc-acp av vdb po12 np1 p-acp d n2 p-acp dt n2, cc j-jn n2.
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5. This will appeare from the visible seale to ratifie this Covenant, which, you heard, was by sacrifices,
5. This will appear from the visible seal to ratify this Covenant, which, you herd, was by Sacrifices,
crd d vmb vvi p-acp dt j n1 pc-acp vvi d n1, r-crq, pn22 vvd, vbds p-acp n2,
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and sprinkling the people with bloud: And this did signifie Christ;and sprinkling the people with blood: And this did signify christ;
cc vvg dt n1 p-acp n1: cc d vdd vvi np1;
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for Christ he also was the Mediatour of this Covenant, seeing that reconciliation cannot possibly be made with a sinner through the Mediation of any mortall man.
for christ he also was the Mediator of this Covenant, seeing that reconciliation cannot possibly be made with a sinner through the Mediation of any Mortal man.
p-acp np1 pns31 av vbds dt n1 pp-f d n1, vvg d n1 vmbx av-j vbi vvn p-acp dt n1 p-acp dt n1 pp-f d j-jn n1.
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When therefore Moses is called the Mediatour, it is to be understood typically, even as the sacrifices did wash away sinne typically.
When Therefore Moses is called the Mediator, it is to be understood typically, even as the Sacrifices did wash away sin typically.
c-crq av np1 vbz vvn dt n1, pn31 vbz pc-acp vbi vvn av-j, av c-acp dt n2 vdd vvi av n1 av-j.
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And, indeed, if it had been a Covenant of works, there needed no Mediatour, either typicall, or reall;
And, indeed, if it had been a Covenant of works, there needed no Mediator, either typical, or real;
np1, av, cs pn31 vhd vbn dt n1 pp-f n2, a-acp vvd dx n1, d j, cc j;
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some think Christ likewise was the Angel spoke of Act. 7. with whom Moses was in the wildernesse; and it is probable.
Some think christ likewise was the Angel spoke of Act. 7. with whom Moses was in the Wilderness; and it is probable.
d vvb np1 av vbds dt n1 vvd pp-f n1 crd p-acp ro-crq np1 vbds p-acp dt n1; cc pn31 vbz j.
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Now if Christ was the Mediatour of the Law as a Covenant, the Antinomian distinction must fall to the ground, that makes the Law as in the hand of Moses, and not in the hand of Christ:
Now if christ was the Mediator of the Law as a Covenant, the Antinomian distinction must fallen to the ground, that makes the Law as in the hand of Moses, and not in the hand of christ:
av cs np1 vbds dt n1 pp-f dt n1 p-acp dt n1, dt jp n1 vmb vvi p-acp dt n1, cst vvz dt n1 c-acp p-acp dt n1 pp-f np1, cc xx p-acp dt n1 pp-f np1:
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whereas on Mount Sinai, the Law was in the hand of Christ.
whereas on Mount Sinai, the Law was in the hand of christ.
cs p-acp n1 np1, dt n1 vbds p-acp dt n1 pp-f np1.
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6. If the Law were the same Covenant with that oath, which God made to Isaac, then it must needs be a Covenant of grace:
6. If the Law were the same Covenant with that oath, which God made to Isaac, then it must needs be a Covenant of grace:
crd cs dt n1 vbdr dt d n1 p-acp d n1, r-crq np1 vvd p-acp np1, cs pn31 vmb av vbi dt n1 pp-f n1:
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But we shall finde that God when he gave this Law to them, makes it an argument of his love and grace to them;
But we shall find that God when he gave this Law to them, makes it an argument of his love and grace to them;
cc-acp pns12 vmb vvi cst np1 c-crq pns31 vvd d n1 p-acp pno32, vvz pn31 dt n1 pp-f po31 n1 cc n1 p-acp pno32;
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and therefore remembers what he had promised to Abraham, Deut. 7. 12. Wherefore it shall come to passe,
and Therefore remembers what he had promised to Abraham, Deuteronomy 7. 12. Wherefore it shall come to pass,
cc av vvz r-crq pns31 vhd vvn p-acp np1, np1 crd crd c-crq pn31 vmb vvi pc-acp vvi,
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if ye hearken to these judgements, and doe them, that the Lord thy God shall keep unto thee the Covenant,
if you harken to these Judgments, and do them, that the Lord thy God shall keep unto thee the Covenant,
cs pn22 vvb p-acp d n2, cc vdb pno32, cst dt n1 po21 n1 vmb vvi p-acp pno21 dt n1,
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and the mercy which he sware unto thy fathers. and the mercy which he sware unto thy Father's.
cc dt n1 r-crq pns31 vvd p-acp po21 n2.
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And, certainly, if the Law had been a Covenant of workes, God had fully abrogated and broken his Covenant and Promise of grace which he made with Abraham and his seed.
And, Certainly, if the Law had been a Covenant of works, God had Fully abrogated and broken his Covenant and Promise of grace which he made with Abraham and his seed.
cc, av-j, cs dt n1 vhd vbn dt n1 pp-f n2, np1 vhd av-j vvn cc vvn po31 n1 cc n1 pp-f n1 r-crq pns31 vvd p-acp np1 cc po31 n1.
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Therefore, when the Apostle, Gal. 3. 18. opposeth the Law and the Promise together, making the inheritance by one, and not the other;
Therefore, when the Apostle, Gal. 3. 18. Opposeth the Law and the Promise together, making the inheritance by one, and not the other;
av, c-crq dt n1, np1 crd crd vvz dt n1 cc dt n1 av, vvg dt n1 p-acp crd, cc xx dt j-jn;
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it is to be understood according to the distinction before mentioned of the Law taken in a most strict and limited sense:
it is to be understood according to the distinction before mentioned of the Law taken in a most strict and limited sense:
pn31 vbz pc-acp vbi vvn vvg p-acp dt n1 a-acp vvn pp-f dt n1 vvn p-acp dt av-ds j cc j-vvn n1:
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for it is plain, that Moses in the administration of this Law had regard to the Covenant and Promise,
for it is plain, that Moses in the administration of this Law had regard to the Covenant and Promise,
c-acp pn31 vbz j, cst np1 p-acp dt n1 pp-f d n1 vhd n1 p-acp dt n1 cc n1,
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yea, made it the same with it.
yea, made it the same with it.
uh, vvd pn31 dt d p-acp pn31.
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Now to all this, there are strong Objections made from those places of Scripture, where the Law and faith,
Now to all this, there Are strong Objections made from those places of Scripture, where the Law and faith,
av p-acp d d, pc-acp vbr j n2 vvn p-acp d n2 pp-f n1, c-crq dt n1 cc n1,
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or the Promise, are so directly opposed, as Rom. 10. before quoted, so Gal. 3. 18. Rom. 4. 14. so likewise from those places, where the Law is said to be the ministery of death, and to work wrath. Now to these places, I answer these things:
or the Promise, Are so directly opposed, as Rom. 10. before quoted, so Gal. 3. 18. Rom. 4. 14. so likewise from those places, where the Law is said to be the Ministry of death, and to work wrath. Now to these places, I answer these things:
cc dt n1, vbr av av-j vvn, c-acp np1 crd p-acp vvn, av np1 crd crd np1 crd crd av av p-acp d n2, c-crq dt n1 vbz vvn pc-acp vbi dt n1 pp-f n1, cc pc-acp vvi n1. av p-acp d n2, pns11 vvb d n2:
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First, that if they should be rigidly, and universally true, then that doctrine of the Socinians would plainly prevaile, who from these places of Scripture doe urge, that there was no grace,
First, that if they should be rigidly, and universally true, then that Doctrine of the socinians would plainly prevail, who from these places of Scripture do urge, that there was no grace,
ord, cst cs pns32 vmd vbi av-j, cc av-j j, cs d n1 pp-f dt njp2 vmd av-j vvi, r-crq p-acp d n2 pp-f n1 vdb vvi, cst a-acp vbds dx n1,
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4470
or faith, nor nothing of Christ, vouchsafed unto the Jewes; whereas we reade they had the Adoption, though the state was a state of bondage.
or faith, nor nothing of christ, vouchsafed unto the Jews; whereas we read they had the Adoption, though the state was a state of bondage.
cc n1, ccx pix pp-f np1, vvn p-acp dt np2; cs pns12 vvb pns32 vhd dt n1, cs dt n1 vbds dt n1 pp-f n1.
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In the second place consider that as it is said of the Law, it worketh death, so the Gospel is said to be the savour of death, and men are said to have no sinne, if Christ had not come;
In the second place Consider that as it is said of the Law, it works death, so the Gospel is said to be the savour of death, and men Are said to have no sin, if christ had not come;
p-acp dt ord n1 vvi cst c-acp pn31 vbz vvn pp-f dt n1, pn31 vvz n1, av dt n1 vbz vvn pc-acp vbi dt n1 pp-f n1, cc n2 vbr vvn pc-acp vhi dx n1, cs np1 vhd xx vvn;
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4472
yea they are said to partake of more grievous judgements, who despised Christ, then those that despised the Law of Moses:
yea they Are said to partake of more grievous Judgments, who despised christ, then those that despised the Law of Moses:
uh pns32 vbr vvn pc-acp vvi pp-f dc j n2, r-crq vvd np1, cs d cst vvd dt n1 pp-f np1:
(31) lecture (DIV2)
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so that this effect of the Law was meerly accidentall through our corruption:
so that this Effect of the Law was merely accidental through our corruption:
av cst d n1 pp-f dt n1 vbds av-j j p-acp po12 n1:
(31) lecture (DIV2)
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only here is the difference, God doth not vouchsafe any such grace, as whereby we can have justification in a strict legall way;
only Here is the difference, God does not vouchsafe any such grace, as whereby we can have justification in a strict Legal Way;
av-j av vbz dt n1, np1 vdz xx vvi d d n1, c-acp c-crq pns12 vmb vhi n1 p-acp dt j j n1;
(31) lecture (DIV2)
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but he doth whereby we may obtain it in an Evangelicall way.
but he does whereby we may obtain it in an Evangelical Way.
cc-acp pns31 vdz c-crq pns12 vmb vvi pn31 p-acp dt np1 n1.
(31) lecture (DIV2)
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Thirdly, consider that the Apostle speaketh these derogatory passages (as they may seeme to be) as well of the Ceremoniall Law;
Thirdly, Consider that the Apostle speaks these derogatory passages (as they may seem to be) as well of the Ceremonial Law;
ord, vvb d dt n1 vvz d n-jn n2 (c-acp pns32 vmb vvi pc-acp vbi) c-acp av pp-f dt j n1;
(31) lecture (DIV2)
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yet all doe acknowledge here was Christ and grace held forth.
yet all do acknowledge Here was christ and grace held forth.
av d vdb vvi av vbds np1 cc n1 vvd av.
(31) lecture (DIV2)
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Fourthly, much of these places is true in a respective sense, according to the interpretation of the Jew, who taking these without Christ, make it a killing letter,
Fourthly, much of these places is true in a respective sense, according to the Interpretation of the Jew, who taking these without christ, make it a killing Letter,
ord, d pp-f d n2 vbz j p-acp dt j n1, vvg p-acp dt n1 pp-f dt np1, r-crq vvg d p-acp np1, vvb pn31 dt j-vvg n1,
(31) lecture (DIV2)
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even as if we should the doctrine of the Gospel without the grace of Christ.
even as if we should the Doctrine of the Gospel without the grace of christ.
av c-acp cs pns12 vmd dt n1 pp-f dt n1 p-acp dt n1 pp-f np1.
(31) lecture (DIV2)
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And, certainly, if any Jew had stood up and said to Moses, Why doe you say, you give us the doctrine of life;
And, Certainly, if any Jew had stood up and said to Moses, Why do you say, you give us the Doctrine of life;
np1, av-j, cs d np1 vhd vvn a-acp cc vvd p-acp np1, q-crq vdb pn22 vvi, pn22 vvb pno12 dt n1 pp-f n1;
(31) lecture (DIV2)
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it's nothing but a killing letter, and the ministry of death, would he not have been judged a blasphemer against the Law of Moses? The Apostle therefore must understand it,
it's nothing but a killing Letter, and the Ministry of death, would he not have been judged a blasphemer against the Law of Moses? The Apostle Therefore must understand it,
pn31|vbz pix cc-acp dt j-vvg n1, cc dt n1 pp-f n1, vmd pns31 xx vhi vbn vvn dt n1 p-acp dt n1 pp-f np1? dt n1 av vmb vvi pn31,
(31) lecture (DIV2)
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as separated, yea and opposed to Christ and his grace.
as separated, yea and opposed to christ and his grace.
c-acp vvn, uh cc vvn p-acp np1 cc po31 n1.
(31) lecture (DIV2)
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And lastly, we are still to retain that distinction of the Law in a more large sense,
And lastly, we Are still to retain that distinction of the Law in a more large sense,
cc ord, pns12 vbr j pc-acp vvi d n1 pp-f dt n1 p-acp dt av-dc j n1,
(31) lecture (DIV2)
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as delivered by Moses; and a more strict sense, as it consisteth in precepts, threatnings,
as Delivered by Moses; and a more strict sense, as it Consisteth in Precepts, threatenings,
c-acp vvn p-acp np1; cc dt av-dc j n1, c-acp pn31 vvz p-acp n2, n2-vvg,
(31) lecture (DIV2)
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and promises upon a condition impossible to us, which is, the fulfilling of the Law in a perfect manner.
and promises upon a condition impossible to us, which is, the fulfilling of the Law in a perfect manner.
cc vvz p-acp dt n1 j p-acp pno12, r-crq vbz, dt j-vvg pp-f dt n1 p-acp dt j n1.
(31) lecture (DIV2)
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LECTURE XXV. ROM. 3. 27. Where is boasting then? It is excluded. By what law? of works? Nay, but by the law of faith.
LECTURE XXV. ROM. 3. 27. Where is boasting then? It is excluded. By what law? of works? Nay, but by the law of faith.
n1 np1. np1. crd crd q-crq vbz vvg av? pn31 vbz vvn. p-acp r-crq n1? pp-f n2? uh-x, cc-acp p-acp dt n1 pp-f n1.
(32) lecture (DIV2)
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THe Apostle delivered in the words before most compendiously and fully the whole doctrine of justification in the severall causes of it, from whence in this verse, he inferreth a conclusion against all boasting in a mans self;
THe Apostle Delivered in the words before most compendiously and Fully the Whole Doctrine of justification in the several Causes of it, from whence in this verse, he infers a conclusion against all boasting in a men self;
dt n1 vvn p-acp dt n2 p-acp ds av-j cc av-j dt j-jn n1 pp-f n1 p-acp dt j n2 pp-f pn31, p-acp c-crq p-acp d n1, pns31 vvz dt n1 p-acp d vvg p-acp dt ng1 n1;
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which he manageth by short interrogations, that so he might the more subdue that self confidence in us:
which he manageth by short interrogations, that so he might the more subdue that self confidence in us:
r-crq pns31 vvz p-acp j n2, cst av pns31 vmd dt av-dc vvi d n1 n1 p-acp pno12:
(32) lecture (DIV2)
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Where is boasting? saith he. This is to be applied universally both to Jew and Gentile;Where is boasting? Says he. This is to be applied universally both to Jew and Gentile;
q-crq vbz vvg? vvz pns31. d vbz pc-acp vbi vvn av-j av-d p-acp np1 cc j;
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but especially to the Jew, who gloried most herein.
but especially to the Jew, who gloried most herein.
cc-acp av-j p-acp dt np1, r-crq vvd ds av.
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And Chrysostome makes this the reason, why Christ deferred so long, and put off his coming in the flesh, viz. that our humane pride might be debased:
And Chrysostom makes this the reason, why christ deferred so long, and put off his coming in the Flesh, viz. that our humane pride might be debased:
np1 np1 vvz d dt n1, c-crq np1 vvd av av-j, cc vvd a-acp po31 n-vvg p-acp dt n1, n1 cst po12 j n1 vmd vbi vvn:
(32) lecture (DIV2)
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for if at first he had come unto us, men would not have found such an absolute necessity of a Saviour.
for if At First he had come unto us, men would not have found such an absolute necessity of a Saviour.
c-acp cs p-acp ord pns31 vhd vvn p-acp pno12, n2 vmd xx vhi vvn d dt j n1 pp-f dt n1.
(32) lecture (DIV2)
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The second Question is, by what Law boasting is excluded; and this is answered, first negatively, not by the Law of works.
The second Question is, by what Law boasting is excluded; and this is answered, First negatively, not by the Law of works.
dt ord n1 vbz, p-acp r-crq n1 vvg vbz vvn; cc d vbz vvn, ord av-jn, xx p-acp dt n1 pp-f n2.
(32) lecture (DIV2)
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Secondly positively, by the law of faith.
Secondly positively, by the law of faith.
ord av-j, p-acp dt n1 pp-f n1.
(32) lecture (DIV2)
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The Apostle, by the law of workes, meaneth the doctrine of works, prescribing them as the condition of our justification and salvation;
The Apostle, by the law of works, means the Doctrine of works, prescribing them as the condition of our justification and salvation;
dt n1, p-acp dt n1 pp-f n2, vvz dt n1 pp-f n2, vvg pno32 p-acp dt n1 pp-f po12 n1 cc n1;
(32) lecture (DIV2)
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and he saith works, in the plurall number;
and he Says works, in the plural number;
cc pns31 vvz n2, p-acp dt j n1;
(32) lecture (DIV2)
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because one or two good works, though perfectly done (if that were possible) would not satisfie the Law for our acceptation,
Because one or two good works, though perfectly done (if that were possible) would not satisfy the Law for our acceptation,
c-acp crd cc crd j n2, cs av-j vdn (cs d vbdr j) vmd xx vvi dt n1 p-acp po12 n1,
(32) lecture (DIV2)
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unlesse there were a continuall and universall practise of them, both for parts and degrees:
unless there were a continual and universal practice of them, both for parts and Degrees:
cs pc-acp vbdr dt j cc j n1 pp-f pno32, av-d p-acp n2 cc n2:
(32) lecture (DIV2)
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And he cals the doctrine of faith, the law of faith, either because (as Chrysostome saith) he would sweeten and indeare the Gospel to the Jewes, by giving it a name which they loved;
And he calls the Doctrine of faith, the law of faith, either Because (as Chrysostom Says) he would sweeten and endear the Gospel to the Jews, by giving it a name which they loved;
cc pns31 vvz dt n1 pp-f n1, dt n1 pp-f n1, d c-acp (c-acp np1 vvz) pns31 vmd vvi cc vvi dt n1 p-acp dt np2, p-acp vvg pn31 dt n1 r-crq pns32 vvd;
(32) lecture (DIV2)
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or, as Beza, he speakes here mimetically, according to the sense of the Jewes, as when John 6. he calleth Faith a work, because the Jewes asked, What should they doe? Now we have in the Scripture two lively comments upon both these parts of the Text. The Pharisee mentioning what he did, reckoning up his works,
or, as Beza, he speaks Here mimetically, according to the sense of the Jews, as when John 6. he calls Faith a work, Because the Jews asked, What should they do? Now we have in the Scripture two lively comments upon both these parts of the Text. The Pharisee mentioning what he did, reckoning up his works,
cc, c-acp np1, pns31 vvz av av-j, vvg p-acp dt n1 pp-f dt np2, c-acp c-crq np1 crd pns31 vvz n1 dt n1, p-acp dt np2 vvd, q-crq vmd pns32 vdb? av pns12 vhb p-acp dt n1 crd j n2 p-acp d d n2 pp-f dt np1 dt np1 vvg r-crq pns31 vdd, vvg a-acp po31 n2,
(32) lecture (DIV2)
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and never naming the grace of God, is a boaster by the Law of workes:
and never naming the grace of God, is a boaster by the Law of works:
cc av-x vvg dt n1 pp-f np1, vbz dt n1 p-acp dt n1 pp-f n2:
(32) lecture (DIV2)
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but the Publican, that looketh upon himself only as a sinner, and so judgeth himselfe, he excludeth all boasting by the law of faith.
but the Publican, that looks upon himself only as a sinner, and so Judgeth himself, he excludeth all boasting by the law of faith.
cc-acp dt n1, cst vvz p-acp px31 av-j p-acp dt n1, cc av vvz px31, pns31 vvz d vvg p-acp dt n1 pp-f n1.
(32) lecture (DIV2)
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The Papists they meane by workes here in the Text, those which goe before faith,
The Papists they mean by works Here in the Text, those which go before faith,
dt njp2 pns32 vvb p-acp n2 av p-acp dt n1, d r-crq vvb p-acp n1,
(32) lecture (DIV2)
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and they quote a good rule out of Gregory, though to a foule errour, Non per opera venitur ad fidem, sed per fidem ad opera:
and they quote a good Rule out of Gregory, though to a foul error, Non per opera venitur ad fidem, sed per fidem ad opera:
cc pns32 vvb dt j n1 av pp-f np1, cs p-acp dt j n1, fw-fr fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la:
(32) lecture (DIV2)
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We doe not come by works to faith, but by faith to works. We do not come by works to faith, but by faith to works.
pns12 vdb xx vvi p-acp n2 p-acp n1, cc-acp p-acp n1 p-acp n2.
(32) lecture (DIV2)
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But this glosse of theirs corrupts the text, because the Apostle in this controversie instanceth in Abraham, shewing how he had not wherewith to glory in himself,
But this gloss of theirs corrupts the text, Because the Apostle in this controversy Instanceth in Abraham, showing how he had not wherewith to glory in himself,
p-acp d n1 pp-f png32 vvz dt n1, c-acp dt n1 p-acp d n1 vvz p-acp np1, vvg c-crq pns31 vhd xx c-crq pc-acp vvi p-acp px31,
(32) lecture (DIV2)
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and therefore by beleeving gave glory to God.
and Therefore by believing gave glory to God.
cc av p-acp vvg vvd n1 p-acp np1.
(32) lecture (DIV2)
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If you aske why works do imply boasting, though we be enabled thereunto by the grace of God? The answer is ready,
If you ask why works do imply boasting, though we be enabled thereunto by the grace of God? The answer is ready,
cs pn22 vvb c-crq n2 vdb vvi vvg, cs pns12 vbb vvn av p-acp dt n1 pp-f np1? dt n1 vbz j,
(32) lecture (DIV2)
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because we attribute justification to that work of grace within us, which yet is defective, that is wholly to be given unto Christ.
Because we attribute justification to that work of grace within us, which yet is defective, that is wholly to be given unto christ.
c-acp pns12 vvb n1 p-acp d n1 pp-f n1 p-acp pno12, r-crq av vbz j, cst vbz av-jn pc-acp vbi vvn p-acp np1.
(32) lecture (DIV2)
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The doctrine I shall pursue out of these words, is, That al though the Law given by God to the Israelites was a Covenant of grace,
The Doctrine I shall pursue out of these words, is, That all though the Law given by God to the Israelites was a Covenant of grace,
dt n1 pns11 vmb vvi av pp-f d n2, vbz, cst d cs dt n1 vvn p-acp np1 p-acp dt np2 vbds dt n1 pp-f n1,
(32) lecture (DIV2)
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yet in some sense the Law and Gospel doe oppose and thwart one another. yet in Some sense the Law and Gospel do oppose and thwart one Another.
av p-acp d n1 dt n1 cc n1 vdb vvi cc vvi pi j-jn.
(32) lecture (DIV2)
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And this matter I undertake, because hereby the nature of the Gospel and the Law will be much discovered.
And this matter I undertake, Because hereby the nature of the Gospel and the Law will be much discovered.
cc d n1 pns11 vvb, c-acp av dt n1 pp-f dt n1 cc dt n1 vmb vbi av-d vvn.
(32) lecture (DIV2)
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It is an errour, saith Calvin, lib. 2. Instit. cap. 9. in those who doe never otherwise compare the Gospel with the Law, It is an error, Says calvin, lib. 2. Institutio cap. 9. in those who do never otherwise compare the Gospel with the Law,
pn31 vbz dt n1, vvz np1, n1. crd np1 n1. crd p-acp d r-crq vdb av-x av vvi dt n1 p-acp dt n1,
(32) lecture (DIV2)
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then the merit of works with the free imputation of righteousnesse:
then the merit of works with the free imputation of righteousness:
cs dt n1 pp-f n2 p-acp dt j n1 pp-f n1:
(32) lecture (DIV2)
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and (saith he) this Antithesis or opposition is not to be refused, because the Apostle doth many times make them contrary, meaning by the Law, that rule of life, whereby God doth require of us, that which is his own, giving us no ground of hope,
and (Says he) this Antithesis or opposition is not to be refused, Because the Apostle does many times make them contrary, meaning by the Law, that Rule of life, whereby God does require of us, that which is his own, giving us no ground of hope,
cc (vvz pns31) d n1 cc n1 vbz xx pc-acp vbi vvn, c-acp dt n1 vdz d n2 vvi pno32 n-jn, vvg p-acp dt n1, cst n1 pp-f n1, c-crq np1 vdz vvi pp-f pno12, cst r-crq vbz po31 d, vvg pno12 dx n1 pp-f n1,
(32) lecture (DIV2)
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unlesse in every respect we keep the Law;
unless in every respect we keep the Law;
cs p-acp d n1 pns12 vvb dt n1;
(32) lecture (DIV2)
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but, saith he, quum de totâ lege agitur, when he speakes of the Law more largely taken, he makes them to differ, only in respect of clearer manifestation: but, Says he, Whom de totâ lege agitur, when he speaks of the Law more largely taken, he makes them to differ, only in respect of clearer manifestation:
cc-acp, vvz pns31, fw-la fw-la fw-la fw-la fw-la, c-crq pns31 vvz pp-f dt n1 av-dc av-j vvn, pns31 vvz pno32 pc-acp vvi, av-j p-acp n1 pp-f jc n1:
(32) lecture (DIV2)
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or, as Pareus saith of the old and new Covenant, they differ not essentially, but as we say the old and new Moon.
or, as Pareus Says of the old and new Covenant, they differ not essentially, but as we say the old and new Moon.
cc, c-acp np1 vvz pp-f dt j cc j n1, pns32 vvb xx av-j, cc-acp c-acp pns12 vvb dt j cc j n1.
(32) lecture (DIV2)
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Therefore before I come to shew the exact opposition, take notice of two things as a foundation:
Therefore before I come to show the exact opposition, take notice of two things as a Foundation:
av c-acp pns11 vvb pc-acp vvi dt j n1, vvb n1 pp-f crd n2 p-acp dt n1:
(32) lecture (DIV2)
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first, that the Law and the Gospel may be compared one with another, either in respect of the grace God gave under the Old Testament,
First, that the Law and the Gospel may be compared one with Another, either in respect of the grace God gave under the Old Testament,
ord, cst dt n1 cc dt n1 vmb vbi vvn pi p-acp n-jn, av-d p-acp n1 pp-f dt n1 np1 vvd p-acp dt j n1,
(32) lecture (DIV2)
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and the New, and then they differ only gradually;
and the New, and then they differ only gradually;
cc dt j, cc av pns32 vvb j av-jn;
(32) lecture (DIV2)
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for they under the Law did enjoy grace and the Spirit of God, (though Socinians deny it) although indeed in respect of the Gospel, it may comparatively be said, no spirit, and, no grace;
for they under the Law did enjoy grace and the Spirit of God, (though socinians deny it) although indeed in respect of the Gospel, it may comparatively be said, no Spirit, and, no grace;
c-acp pns32 p-acp dt n1 vdd vvi n1 cc dt n1 pp-f np1, (cs njp2 vvb pn31) cs av p-acp n1 pp-f dt n1, pn31 vmb av-j vbi vvn, dx n1, cc, dx n1;
(32) lecture (DIV2)
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as when it is said, The holy Ghost was not yet given, because it was not so plentifully given:
as when it is said, The holy Ghost was not yet given, Because it was not so plentifully given:
c-acp c-crq pn31 vbz vvn, dt j n1 vbds xx av vvn, c-acp pn31 vbds xx av av-j vvn:
(32) lecture (DIV2)
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Or, secondly, the doctrine of the Law in the meere preceptive nature of it, may be compared with the doctrine of the Gospel, having the grace of God annexed unto it, and going along with it.
Or, secondly, the Doctrine of the Law in the mere preceptive nature of it, may be compared with the Doctrine of the Gospel, having the grace of God annexed unto it, and going along with it.
cc, ord, dt n1 pp-f dt n1 p-acp dt j j n1 pp-f pn31, vmb vbi vvn p-acp dt n1 pp-f dt n1, vhg dt n1 pp-f np1 vvn p-acp pn31, cc vvg a-acp p-acp pn31.
(32) lecture (DIV2)
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Now this is in some respects an unequall comparison;
Now this is in Some respects an unequal comparison;
av d vbz p-acp d n2 dt j n1;
(32) lecture (DIV2)
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for, if you take the doctrine or letter of the Gospel without the grace of God, that letter may be said to kill as well as the letter of the Law:
for, if you take the Doctrine or Letter of the Gospel without the grace of God, that Letter may be said to kill as well as the Letter of the Law:
p-acp, cs pn22 vvb dt n1 cc n1 pp-f dt n1 p-acp dt n1 pp-f np1, cst n1 vmb vbi vvn pc-acp vvi c-acp av c-acp dt n1 pp-f dt n1:
(32) lecture (DIV2)
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only this is the reason, why we cannot say, The Spirit of God, or grace,
only this is the reason, why we cannot say, The Spirit of God, or grace,
av-j d vbz dt n1, c-crq pns12 vmbx vvi, dt n1 pp-f np1, cc n1,
(32) lecture (DIV2)
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or life is by the Law, because whatsoever spirituall good was vouchsafed to the Jewes, it is not of the Law,
or life is by the Law, Because whatsoever spiritual good was vouchsafed to the Jews, it is not of the Law,
cc n1 vbz p-acp dt n1, c-acp r-crq j j vbds vvn p-acp dt np2, pn31 vbz xx pp-f dt n1,
(32) lecture (DIV2)
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but of the grace of God, or the Gospel.
but of the grace of God, or the Gospel.
cc-acp pp-f dt n1 pp-f np1, cc dt n1.
(32) lecture (DIV2)
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Therefore, whensoever we compare Law and Gospel together, we must be sure to make the parallel equall,
Therefore, whensoever we compare Law and Gospel together, we must be sure to make the parallel equal,
av, c-crq pns12 vvb n1 cc n1 av, pns12 vmb vbi j pc-acp vvi dt n1 j-jn,
(32) lecture (DIV2)
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and to take them so oppositely, that we may not give the one more advantage, or lesse, then the nature of it doth crave and desire.
and to take them so oppositely, that we may not give the one more advantage, or less, then the nature of it does crave and desire.
cc pc-acp vvi pno32 av av-j, cst pns12 vmb xx vvi dt crd dc n1, cc av-dc, cs dt n1 pp-f pn31 vdz vvi cc vvi.
(32) lecture (DIV2)
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In the second place therefore, in this controversie, still remember to carry along with you the different use of the word [ Law ] as to this point;
In the second place Therefore, in this controversy, still Remember to carry along with you the different use of the word [ Law ] as to this point;
p-acp dt ord n1 av, p-acp d n1, av vvb pc-acp vvi a-acp p-acp pn22 dt j n1 pp-f dt n1 [ n1 ] c-acp p-acp d n1;
(32) lecture (DIV2)
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for if you take Law strictly, and yet make it a Covenant of grace, you confound the righteousnesse of works,
for if you take Law strictly, and yet make it a Covenant of grace, you confound the righteousness of works,
c-acp cs pn22 vvb n1 av-j, cc av vvb pn31 dt n1 pp-f n1, pn22 vvb dt n1 pp-f n2,
(32) lecture (DIV2)
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and of faith together, as the Papists doe: but if largely, then there may be an happy reconciliation.
and of faith together, as the Papists doe: but if largely, then there may be an happy reconciliation.
cc pp-f n1 av, c-acp dt njp2 n1: cc-acp cs av-j, cs pc-acp vmb vbi dt j n1.
(32) lecture (DIV2)
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For the better opening of this, consider, that as the word [ Law ] so the word [ Gospel ] may be taken largely, or strictly. We will not trouble you with the many significations of the word (or whether it be used any where of a sorrowfull message,
For the better opening of this, Consider, that as the word [ Law ] so the word [ Gospel ] may be taken largely, or strictly. We will not trouble you with the many significations of the word (or whither it be used any where of a sorrowful message,
p-acp dt jc n-vvg pp-f d, vvb, cst p-acp dt n1 [ n1 ] av dt n1 [ n1 ] vmb vbi vvn av-j, cc av-j. pns12 vmb xx vvi pn22 p-acp dt d n2 pp-f dt n1 (cc cs pn31 vbb vvn d n1 pp-f dt j n1,
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as well as glad newes, as some say in two places it is used, 1 Sam. 4. 17. 2 Sam. 1. 10. according to that rule of Mercers, Non infrequens esse, specialia verba interdum generaliter sumi.) It is enough to our purpose, that in the Scripture it is sometimes taken more largely, and sometimes more strictly: when it's taken largely, it signifieth the whole doctrine, that the Apostles were to preach, Mar. 16. 15. Preach the Gospel to every creature:
as well as glad news, as Some say in two places it is used, 1 Sam. 4. 17. 2 Sam. 1. 10. according to that Rule of Mercers, Non infrequens esse, Specialia verba Interdum generaliter sumi.) It is enough to our purpose, that in the Scripture it is sometime taken more largely, and sometime more strictly: when it's taken largely, it signifies the Whole Doctrine, that the Apostles were to preach, Mar. 16. 15. Preach the Gospel to every creature:
c-acp av c-acp j n1, c-acp d vvb p-acp crd n2 pn31 vbz vvn, crd np1 crd crd crd np1 crd crd vvg p-acp d n1 pp-f n2, fw-fr fw-la fw-la, fw-la fw-la fw-la fw-la fw-la.) pn31 vbz av-d p-acp po12 n1, cst p-acp dt n1 pn31 vbz av vvn av-dc av-j, cc av av-dc av-j: c-crq pn31|vbz vvn av-j, pn31 vvz dt j-jn n1, cst dt n2 vbdr pc-acp vvi, np1 crd crd vvb dt n1 p-acp d n1:
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and so Mar. 1. 1. The beginning of the Gospel, i. e. the doctrine and preaching of Christ.
and so Mar. 1. 1. The beginning of the Gospel, i. e. the Doctrine and preaching of christ.
cc av np1 crd crd dt n1 pp-f dt n1, uh. sy. dt n1 cc vvg pp-f np1.
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Or else it is taken most strictly, as when Luke 2. 10. Behold, I bring you glad tydings, &c. In which strict sense it's called the Gospel of peace, and of the grace of God:
Or Else it is taken most strictly, as when Lycia 2. 10. Behold, I bring you glad tidings, etc. In which strict sense it's called the Gospel of peace, and of the grace of God:
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So that, as you see, the word [ Law ] is taken differently, largely, and strictly; thus also is the word [ Gospel ] Now it's a great dispute, Whether the command of repentance belong unto the Gospel,
So that, as you see, the word [ Law ] is taken differently, largely, and strictly; thus also is the word [ Gospel ] Now it's a great dispute, Whither the command of Repentance belong unto the Gospel,
av cst, c-acp pn22 vvb, dt n1 [ n1 ] vbz vvn av-j, av-j, cc av-j; av av vbz dt n1 [ n1 ] av pn31|vbz dt j n1, cs dt n1 pp-f n1 vvb p-acp dt n1,
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or no? I finde the Lutherans, Antinomians, and Calvinists to speake differently: but of that, when we take the Law and Gospel in their most strict sense.or no? I find the Lutherans, Antinomians, and Calvinists to speak differently: but of that, when we take the Law and Gospel in their most strict sense.
cc dx? pns11 vvb dt njp2, njp2, cc np1 pc-acp vvi av-j: cc-acp pp-f d, c-crq pns12 vvb dt n1 cc n1 p-acp po32 av-ds j n1.
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Bellarmine bringeth it as an argument, that the Protestants doe deny the necessity of good works,Bellarmine brings it as an argument, that the Protestants do deny the necessity of good works,
np1 vvz pn31 p-acp dt n1, cst dt n2 vdb vvi dt n1 pp-f j n2,
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because they hold, that the Gospel hath no precepts, or threatnings in it, lib. 4. de Justif. cap. 2. And he urgeth against them, that Cap. 1. ad Rom. where the wrath of God is said to be revealed from heaven in the Gospel;
Because they hold, that the Gospel hath no Precepts, or threatenings in it, lib. 4. de Justif cap. 2. And he urges against them, that Cap. 1. and Rom. where the wrath of God is said to be revealed from heaven in the Gospel;
c-acp pns32 vvb, cst dt n1 vhz dx n2, cc n2-vvg p-acp pn31, n1. crd fw-fr np1 n1. crd cc pns31 vvz p-acp pno32, cst np1 crd cc np1 c-crq dt n1 pp-f np1 vbz vvn pc-acp vbi vvn p-acp n1 p-acp dt n1;
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but (as is to be shewed) he there doth mistake the state of the controversie, taking the word [ Gospel ] in a larger sense then they intended.
but (as is to be showed) he there does mistake the state of the controversy, taking the word [ Gospel ] in a larger sense then they intended.
cc-acp (c-acp vbz pc-acp vbi vvn) pns31 a-acp vdz vvi dt n1 pp-f dt n1, vvg dt n1 [ n1 ] p-acp dt jc n1 cs pns32 vvd.
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Thus on the other side, Islebius, the father of the Antinomians, he taught that repentance was not to be pressed from the Decalogue, but from the Gospel;
Thus on the other side, Islebius, the father of the Antinomians, he taught that Repentance was not to be pressed from the Decalogue, but from the Gospel;
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and that, to preserve the purity of doctrine, we ought to resist all those who teach, the Gospel must not be preached but to those who were made contrite by the Law:
and that, to preserve the purity of Doctrine, we ought to resist all those who teach, the Gospel must not be preached but to those who were made contrite by the Law:
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whereas the right unfolding of the word [ Gospel ] would make up quickly those breaches.
whereas the right unfolding of the word [ Gospel ] would make up quickly those Breaches.
cs dt j-jn n-vvg pp-f dt n1 [ n1 ] vmd vvi a-acp av-j d n2.
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The Law therefore and the Gospel admitting of such a different acception, I shall first shew the opposition between the Law and Gospel taken in their large sense,
The Law Therefore and the Gospel admitting of such a different acception, I shall First show the opposition between the Law and Gospel taken in their large sense,
dt n1 av cc dt n1 vvg pp-f d dt j n1, pns11 vmb ord vvi dt n1 p-acp dt n1 cc n1 vvn p-acp po32 j n1,
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and then in the limited sense. And this is worth the while, because this is the foundation of all our comfort, if rightly understood.
and then in the limited sense. And this is worth the while, Because this is the Foundation of all our Comfort, if rightly understood.
cc av p-acp dt j-vvn n1. cc d vbz j dt n1, c-acp d vbz dt n1 pp-f d po12 n1, cs av-jn vvn.
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Now the Question in this larger sense is the same with the difference between the Old and New Testament, or Covenant;
Now the Question in this larger sense is the same with the difference between the Old and New Testament, or Covenant;
av dt n1 p-acp d jc n1 vbz dt d p-acp dt n1 p-acp dt j cc j n1, cc n1;
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wherein the Learned speake very differently, and, as to my apprehension, much confusedly.
wherein the Learned speak very differently, and, as to my apprehension, much confusedly.
c-crq dt j vvi av av-j, cc, c-acp p-acp po11 n1, d av-vvn.
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I shall not examine whether that be the reason of calling it Old and New, which Austin, Chemnitius, and others urge,
I shall not examine whither that be the reason of calling it Old and New, which Austin, Chemnitz, and Others urge,
pns11 vmb xx vvi cs d vbb dt n1 pp-f vvg pn31 j cc j, r-crq np1, np1, cc n2-jn vvb,
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because it presseth the old man, and condemneth that; whereas the new incourageth and comforteth new:
Because it Presseth the old man, and Condemneth that; whereas the new Encourageth and comforts new:
c-acp pn31 vvz dt j n1, cc vvz d; cs dt j vvz cc vvz j:
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I rather take it to be so called, because the old was to cease and vanish away, being before the other in time.
I rather take it to be so called, Because the old was to cease and vanish away, being before the other in time.
pns11 av-c vvi pn31 pc-acp vbi av vvn, c-acp dt j vbds pc-acp vvi cc vvi av, vbg p-acp dt j-jn p-acp n1.
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Now in my method I will lay down the false differences, and then name the true.
Now in my method I will lay down the false differences, and then name the true.
av p-acp po11 n1 pns11 vmb vvi a-acp dt j n2, cc av vvb dt j.
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The false differences are first of the Anabaptists and Socinians, who make all that lived under the Law to have nothing but temporall earthly blessings in their knowledge and affections.
The false differences Are First of the Anabaptists and socinians, who make all that lived under the Law to have nothing but temporal earthly blessings in their knowledge and affections.
dt j n2 vbr ord pp-f dt np1 cc njp2, r-crq vvb d cst vvd p-acp dt n1 pc-acp vhi pix cc-acp j j n2 p-acp po32 n1 cc n2.
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And for this they are very resolute, granting indeed that Christ and eternall things were promised in the Old Testament,
And for this they Are very resolute, granting indeed that christ and Eternal things were promised in the Old Testament,
cc p-acp d pns32 vbr av j, vvg av cst np1 cc j n2 vbdr vvn p-acp dt j n1,
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but they were not enjoyed by any till the New Testament: whereupon they say, that grace and salvation was not till Christ came.
but they were not enjoyed by any till the New Testament: whereupon they say, that grace and salvation was not till christ Come.
cc-acp pns32 vbdr xx vvn p-acp d c-acp dt j n1: c-crq pns32 vvb, cst n1 cc n1 vbds xx p-acp np1 vvd.
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And the places which the Antinomians bring for beleevers under the New Testament, they take rigidly and universally,
And the places which the Antinomians bring for believers under the New Testament, they take rigidly and universally,
cc dt n2 r-crq dt njp2 vvb p-acp n2 p-acp dt j n1, pns32 vvb av-j cc av-j,
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as if there had been no eternall life, nor nothing of the Spirit of God, till Christ came.
as if there had been no Eternal life, nor nothing of the Spirit of God, till christ Come.
c-acp cs pc-acp vhd vbn dx j n1, ccx pix pp-f dt n1 pp-f np1, c-acp np1 vvd.
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Hence they say, the Gospel began with Christ, and deny that the promise of a Christ,
Hence they say, the Gospel began with christ, and deny that the promise of a christ,
av pns32 vvb, dt n1 vvd p-acp np1, cc vvi d dt n1 pp-f dt np1,
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or Messias to come is ever called the Gospel, but the reall exhibition of him only. This is false;
or Messias to come is ever called the Gospel, but the real exhibition of him only. This is false;
cc np1 pc-acp vvi vbz av vvn dt n1, cc-acp dt j n1 pp-f pno31 av-j. d vbz j;
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for, although this promise be sometimes called Act. 7. 17. Act. 13. 32. the promise made to the fathers, yet it is sometimes also called the Gospel, Rom. 1. 2. Rom. 10. 14, 15. And there are cleare places to confute this wicked errour,
for, although this promise be sometime called Act. 7. 17. Act. 13. 32. the promise made to the Father's, yet it is sometime also called the Gospel, Rom. 1. 2. Rom. 10. 14, 15. And there Are clear places to confute this wicked error,
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as the Apostle instancing in Abraham and David, for justification, and remission of sinnes, which were spirituall mercies;
as the Apostle instancing in Abraham and David, for justification, and remission of Sins, which were spiritual Mercies;
c-acp dt n1 vvg p-acp np1 cc np1, p-acp n1, cc n1 pp-f n2, r-crq vbdr j n2;
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and that eternall life was not unknown to them, appeareth by our Saviours injunction, commanding them to search the Scriptures,
and that Eternal life was not unknown to them, appears by our Saviors injunction, commanding them to search the Scriptures,
cc cst j n1 vbds xx j p-acp pno32, vvz p-acp po12 ng1 n1, vvg pno32 pc-acp vvi dt n2,
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for in them they hope for eternall life, John 11. 39. Thus also they had hope and knowledge of a resurrection,
for in them they hope for Eternal life, John 11. 39. Thus also they had hope and knowledge of a resurrection,
c-acp p-acp pno32 pns32 vvb p-acp j n1, np1 crd crd av av pns32 vhd n1 cc n1 pp-f dt n1,
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as appeareth, Act. 24. 14. therefore our Saviour proved the resurrection out of a speech of Gods to Moses. And howsoever Mercer (as I take it) thinke that exposition probable about Jobs profession of his knowledge [ that his Redeemer liveth,
as appears, Act. 24. 14. Therefore our Saviour proved the resurrection out of a speech of God's to Moses. And howsoever Mercer (as I take it) think that exposition probable about Jobs profession of his knowledge [ that his Redeemer lives,
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and that he shall see him at the last day ] which make his meaning to be of Jobs perswasion of his restitution unto outward peace and health again;and that he shall see him At the last day ] which make his meaning to be of Jobs persuasion of his restitution unto outward peace and health again;
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yet there are some passages, in his expression, that seeme plainly to hold out the contrary.
yet there Are Some passages, in his expression, that seem plainly to hold out the contrary.
av a-acp vbr d n2, p-acp po31 n1, cst vvb av-j pc-acp vvi av dt n-jn.
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Though therefore we grant that that state was the state of children, and so carried by sensible objects very much;
Though Therefore we grant that that state was the state of children, and so carried by sensible objects very much;
cs av pns12 vvb cst d n1 vbds dt n1 pp-f n2, cc av vvd p-acp j n2 av av-d;
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yet there was under these temporall good things, spirituall held forth.
yet there was under these temporal good things, spiritual held forth.
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Hence the Apostle, 1 Cor. 10. maketh the Jewes to have the same spirituall matter and benefit in their Sacraments which we partake of.
Hence the Apostle, 1 Cor. 10. makes the Jews to have the same spiritual matter and benefit in their Sacraments which we partake of.
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In the next place, let us consider the false difference of the Papists; and they have the Socinians also agreeing with them in some things.
In the next place, let us Consider the false difference of the Papists; and they have the socinians also agreeing with them in Some things.
p-acp dt ord n1, vvb pno12 vvi dt j n1 pp-f dt njp2; cc pns32 vhb dt njp2 av vvg p-acp pno32 p-acp d n2.
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First, they make this a great difference, that Christ, under the New Testament, hath added more perfect Lawes,
First, they make this a great difference, that christ, under the New Testament, hath added more perfect Laws,
ord, pns32 vvb d dt j n1, cst np1, p-acp dt j n1, vhz vvn av-dc j n2,
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and sound counsells then were before, as, Wilfull poverty, Vowed chastity:
and found Counsels then were before, as, Wilful poverty, Vowed chastity:
cc j n2 av vbdr a-acp, a-acp, j n1, j-vvn n1:
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and the Socinians, they labour to shew how Christ hath added to every precept of the Decalogue;
and the socinians, they labour to show how christ hath added to every precept of the Decalogue;
cc dt njp2, pns32 vvb pc-acp vvi c-crq np1 vhz vvn p-acp d n1 pp-f dt n1;
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and they begin with the first, that he hath added to it these things: 1. A command to prayer, whereas in the Old Testament,
and they begin with the First, that he hath added to it these things: 1. A command to prayer, whereas in the Old Testament,
cc pns32 vvb p-acp dt ord, cst pns31 vhz vvn p-acp pn31 d n2: crd dt n1 p-acp n1, cs p-acp dt j n1,
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though godly men did pray, yet (say they impudently) there was no command:
though godly men did pray, yet (say they impudently) there was no command:
cs j n2 vdd vvi, av (vvb pns32 av-j) pc-acp vbds dx n1:
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and then Christ (say they) did not onely command to pray, but gave a prescript forme of prayer.
and then christ (say they) did not only command to pray, but gave a prescript Form of prayer.
cc av np1 (vvb pns32) vdd xx av-j vvi pc-acp vvi, cc-acp vvd dt n1 n1 pp-f n1.
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The second thing added (say they) is to call upon Christ, as a Mediatour in our prayers, which they in the Old Testament did not.
The second thing added (say they) is to call upon christ, as a Mediator in our Prayers, which they in the Old Testament did not.
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And thus they goe on over all the Commandements, shewing what new things Christ hath added, Smal. refut. Thes. pag.
And thus they go on over all the commandments, showing what new things christ hath added, Small. refut. Thebes page.
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(32) lecture (DIV2)
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228. But I have already shewed that Christ never added any morall duty which was not commanded before.
228. But I have already showed that christ never added any moral duty which was not commanded before.
crd p-acp pns11 vhb av vvn cst np1 av-x vvd d j n1 r-crq vbds xx vvn a-acp.
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The second difference of the Papists, is, to make the Law and the Gospel capable of no opposite consideration, no not in any strict sense,
The second difference of the Papists, is, to make the Law and the Gospel capable of no opposite consideration, no not in any strict sense,
dt ord n1 pp-f dt njp2, vbz, pc-acp vvi dt n1 cc dt n1 j pp-f dx j-jn n1, uh-dx xx p-acp d j n1,
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but to hold both a Covenant of workes, and that the Fathers under the Old Testament,
but to hold both a Covenant of works, and that the Father's under the Old Testament,
cc-acp pc-acp vvi d dt n1 pp-f n2, cc cst dt n2 p-acp dt j n1,
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and those under the New, were both justified by fulfilling the Law of God. And herein lyeth that grosse error, whereby Christ and grace are evacuated:
and those under the New, were both justified by fulfilling the Law of God. And herein lies that gross error, whereby christ and grace Are evacuated:
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(32) lecture (DIV2)
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But the falshood of this shall be evinced (God willing) when wee speak of the Law and Gospel strictly, which the Papists, upon a dangerous errour, call the Old Law, and the New.
But the falsehood of this shall be evinced (God willing) when we speak of the Law and Gospel strictly, which the Papists, upon a dangerous error, call the Old Law, and the New.
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(32) lecture (DIV2)
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Lastly, the Papists make a third difference, that under the Old Testament, the Fathers that dyed went not immediately to heaven;
Lastly, the Papists make a third difference, that under the Old Testament, the Father's that died went not immediately to heaven;
ord, dt njp2 vvb dt ord n1, cst p-acp dt j n1, dt n2 cst vvd vvd xx av-j p-acp n1;
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therefore (say they) wee doe not say, Saint Jeremiah, or, Saint Isaiah, but after Christs death,
Therefore (say they) we do not say, Saint Jeremiah, or, Saint Isaiah, but After Christ death,
av (vvb pns32) pns12 vdb xx vvi, n1 np1, cc, n1 np1, p-acp p-acp npg1 n1,
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then a way was opened for them and us: Hence is that saying, Sanguis Christi, est clavis Paradisi:
then a Way was opened for them and us: Hence is that saying, Sanguis Christ, est clavis Paradisi:
cs dt n1 vbds vvn p-acp pno32 cc pno12: av vbz d vvg, fw-la fw-la, fw-la fw-la np1:
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but this is sufficiently confuted in the Popish controversies.
but this is sufficiently confuted in the Popish controversies.
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I come therefore to the Antinomian difference, and there I find such an one, that I am confident was never heard of before in the world;
I come Therefore to the Antinomian difference, and there I find such an one, that I am confident was never herd of before in the world;
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It is in the Honey-comb of Justification, pag. 117. God. (saith hee) saw sinne in the beleevers of the Old Testament,
It is in the Honeycomb of Justification, page. 117. God. (Says he) saw sin in the believers of the Old Testament,
pn31 vbz p-acp dt n1 pp-f n1, n1. crd np1. (vvz pns31) vvd n1 p-acp dt n2 pp-f dt j n1,
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but not in these of the New; but not in these of the New;
cc-acp xx p-acp d pp-f dt j;
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And his Reason is, because the glory of free Justification was not so much revealed, the vaile was not removed.
And his Reason is, Because the glory of free Justification was not so much revealed, the veil was not removed.
cc po31 n1 vbz, p-acp dt n1 pp-f j n1 vbds xx av av-d vvn, dt n1 vbds xx vvn.
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What a weak reason is this? Did the lesse, or more revelation of free Justification make God justifie the lesse freely? It had been a good argument to prove that the people of God in the Old Testament did not know this doctrine so clearly as those in the New,
What a weak reason is this? Did the less, or more Revelation of free Justification make God justify the less freely? It had been a good argument to prove that the people of God in the Old Testament did not know this Doctrine so clearly as those in the New,
q-crq dt j n1 vbz d? vdd dt av-dc, cc dc n1 pp-f j n1 vvi np1 vvi dt av-dc av-j? pn31 vhd vbn dt j n1 pc-acp vvi cst dt n1 pp-f np1 p-acp dt j n1 vdd xx vvi d n1 av av-j c-acp d p-acp dt j,
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but that God should see the more or lesse, because of this, is a strange Consequence.
but that God should see the more or less, Because of this, is a strange Consequence.
cc-acp cst np1 vmd vvi dt av-dc cc av-dc, c-acp pp-f d, vbz dt j n1.
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The places of Scripture which hee brings, Zech. 13. 1. Dan. 9. 14. would make more to the purpose of a Socinian, (that there is no pardon of sinne,
The places of Scripture which he brings, Zechariah 13. 1. Dan. 9. 14. would make more to the purpose of a Socinian, (that there is no pardon of sin,
dt n2 pp-f n1 r-crq pns31 vvz, np1 crd crd np1 crd crd vmd vvi av-dc p-acp dt n1 pp-f dt np1, (cst pc-acp vbz dx n1 pp-f n1,
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and eternall life, but under the Gospel) rather then for the Antinomian: and one of his places hee brings, Jer. 50. ver. 20. maketh the contrary true;
and Eternal life, but under the Gospel) rather then for the Antinomian: and one of his places he brings, Jer. 50. ver. 20. makes the contrary true;
cc j n1, cc-acp p-acp dt n1) av-c cs p-acp dt njp: cc crd pp-f po31 n2 pns31 vvz, np1 crd fw-la. crd vvz dt j-jn j;
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for there God promiseth pardon of sinne, not to the beleevers under the Gospel, but to that residue of the Jewes which God would bring backe from captivity, as the context evidently sheweth:
for there God promises pardon of sin, not to the believers under the Gospel, but to that residue of the Jews which God would bring back from captivity, as the context evidently shows:
c-acp a-acp np1 vvz n1 pp-f n1, xx p-acp dt n2 p-acp dt n1, cc-acp p-acp d n1 pp-f dt np2 r-crq np1 vmd vvi av p-acp n1, c-acp dt n1 av-j vvz:
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so the place, Heb. 10. 17. how grosly is it applyed unto the beleevers of the Gospel onely? for, had not the godly under the Old Testament the Law written in their hearts? and had they not the same cause to take away their sinnes (viz, Christs bloud) as well as we under the Gospel?
so the place, Hebrew 10. 17. how grossly is it applied unto the believers of the Gospel only? for, had not the godly under the Old Testament the Law written in their hearts? and had they not the same cause to take away their Sins (videlicet, Christ blood) as well as we under the Gospel?
av dt n1, np1 crd crd uh-crq av-j vbz pn31 vvd p-acp dt n2 pp-f dt n1 av-j? p-acp, vhd xx dt j p-acp dt j n1 dt n1 vvn p-acp po32 n2? cc vhd pns32 xx dt d n1 pc-acp vvi av po32 n2 (av, npg1 n1) c-acp av c-acp pns12 p-acp dt n1?
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His second reason is, God saw sinne in them, because they were children, that had need of a rod;
His second reason is, God saw sin in them, Because they were children, that had need of a rod;
po31 ord n1 vbz, np1 vvd n1 p-acp pno32, c-acp pns32 vbdr n2, cst vhd n1 pp-f dt n1;
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but he sees none in us, because full growne heires. but he sees none in us, Because full grown Heirs.
cc-acp pns31 vvz pix p-acp pno12, c-acp av-j vvn n2.
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What a strange reason is this? for parents commonly see lesse sinne in their children,
What a strange reason is this? for Parents commonly see less sin in their children,
q-crq dt j n1 vbz d? p-acp n2 av-j vvi dc n1 p-acp po32 n2,
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while young, then when growne up; and their childishnes doth more excuse them.
while young, then when grown up; and their childishness does more excuse them.
cs j, av c-crq vvn a-acp; cc po32 n1 vdz dc vvi pno32.
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And although children onely have a rod for their faults, yet men growne up they have more terrible punishments.
And although children only have a rod for their Faults, yet men grown up they have more terrible punishments.
cc cs n2 av-j vhb dt n1 p-acp po32 n2, av n2 vvn p-acp pns32 vhb dc j n2.
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Hence the Apostle threatens beleevers that despise Christ, with punishment above those that despised Moses.
Hence the Apostle threatens believers that despise christ, with punishment above those that despised Moses.
av dt n1 vvz n2 cst vvb np1, p-acp n1 p-acp d d j-vvn np1.
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His third Reason is, because they under the Law, were under a School-master, therefore he seeth sinne in them,
His third Reason is, Because they under the Law, were under a Schoolmaster, Therefore he sees sin in them,
po31 ord n1 vbz, c-acp pns32 p-acp dt n1, vbdr p-acp dt n1, av pns31 vvz n1 p-acp pno32,
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but none in us, being no longer under a School-master. But here is no solidity in this Reason:but none in us, being no longer under a Schoolmaster. But Here is no solidity in this Reason:
cc-acp pix p-acp pno12, vbg av-dx av-jc p-acp dt n1. p-acp av vbz dx n1 p-acp d n1:
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for first, the chiefest worke of a School-master is to teach and guide;
for First, the chiefest work of a Schoolmaster is to teach and guide;
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and so they are said to be under the Law as a School-master, that so they may be prepared for Christ:
and so they Are said to be under the Law as a Schoolmaster, that so they may be prepared for christ:
cc av pns32 vbr vvn pc-acp vbi p-acp dt n1 p-acp dt n1, cst av pns32 vmb vbi vvn p-acp np1:
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and thus it is a good argument to Christians under the Gospel, that their lives should be fuller of wisedome and grown graces, then the Jewes;
and thus it is a good argument to Christians under the Gospel, that their lives should be fuller of Wisdom and grown graces, then the Jews;
cc av pn31 vbz dt j n1 p-acp np1 p-acp dt n1, cst po32 n2 vmd vbi jc pp-f n1 cc j-vvn n2, cs dt np2;
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because they are not under a School-master as children: As if one should say to a young man, that is taken from the Grammar-schoole,
Because they Are not under a Schoolmaster as children: As if one should say to a young man, that is taken from the Grammar school,
c-acp pns32 vbr xx p-acp dt n1 c-acp n2: c-acp cs pi vmd vvi p-acp dt j n1, cst vbz vvn p-acp dt n1,
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and transplanted in the University, that he should take heed he doth not speak false Latine now,
and transplanted in the university, that he should take heed he does not speak false Latin now,
cc vvn p-acp dt n1, cst pns31 vmd vvi n1 pns31 vdz xx vvi j jp av,
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for hee is not in a Grammar-schoole now, but in an University.
for he is not in a Grammar school now, but in an university.
c-acp pns31 vbz xx p-acp dt n1 av, cc-acp p-acp dt n1.
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Thus you see, the chiefe notion of a School-master is to prepare and guide, his correcting is accidentall;
Thus you see, the chief notion of a Schoolmaster is to prepare and guide, his correcting is accidental;
av pn22 vvb, dt j-jn n1 pp-f dt n1 vbz pc-acp vvi cc vvi, po31 vvg vbz j;
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yea, if wee may beleeve Quintilian, a master in this kind, he is against the School-masters beating of boyes,
yea, if we may believe Quintilian, a master in this kind, he is against the Schoolmasters beating of boys,
uh, cs pns12 vmb vvi np1, dt n1 p-acp d n1, pns31 vbz p-acp dt n2 vvg pp-f n2,
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as that which would make them of a servile disposition. But Solomon giveth better rules.
as that which would make them of a servile disposition. But Solomon gives better rules.
c-acp d r-crq vmd vvi pno32 pp-f dt j n1. p-acp np1 vvz j n2.
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Grant therefore that this is to be understood of knockes and blowes which they had, what can we say under the Gospel, that wee are children freed from the rod? though wee have not a School-master,
Grant Therefore that this is to be understood of knocks and blows which they had, what can we say under the Gospel, that we Are children freed from the rod? though we have not a Schoolmaster,
n1 av cst d vbz pc-acp vbi vvn pp-f vvz cc n2 r-crq pns32 vhd, r-crq vmb pns12 vvi p-acp dt n1, cst pns12 vbr n2 vvn p-acp dt n1? cs pns12 vhb xx dt n1,
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yet wee have a father to correct us.
yet we have a father to correct us.
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Heb. 12. 5, 6, 7, 8. Doe we not in that place find a plaine contradiction of this doctrine? For the Apostle doth there alledge a place of the Old Testament, to us now under the Gospel:Hebrew 12. 5, 6, 7, 8. Do we not in that place find a plain contradiction of this Doctrine? For the Apostle does there allege a place of the Old Testament, to us now under the Gospel:
np1 crd crd, crd, crd, crd vdb pns12 xx p-acp d n1 vvi dt j n1 pp-f d n1? p-acp dt n1 vdz a-acp vvi dt n1 pp-f dt j n1, p-acp pno12 av p-acp dt n1:
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And, certainly, afflictions are as necessary to the godly now, as fire to the drossy vessell,
And, Certainly, afflictions Are as necessary to the godly now, as fire to the drossy vessel,
cc, av-j, n2 vbr a-acp j p-acp dt j av, c-acp n1 p-acp dt j n1,
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and filing to the rusty iron.
and filing to the rusty iron.
cc vvg p-acp dt j n1.
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As the scourging and beating of the garment with a sticke, beateth out the mothes and the dust;
As the scourging and beating of the garment with a stick, beats out the moths and the dust;
p-acp dt vvg cc vvg pp-f dt n1 p-acp dt n1, vvz av dt n2 cc dt n1;
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so doe troubles and adversities corruptions from the children of God.
so do Troubles and adversities corruptions from the children of God.
av vdb n2 cc n2 n2 p-acp dt n2 pp-f np1.
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The fourth reason why God saw sin in them, was, Because they were not made perfect according to the conscience, Hebr. 9. 13, 14. Who would not think that the Authour were some Papist,
The fourth reason why God saw since in them, was, Because they were not made perfect according to the conscience, Hebrew 9. 13, 14. Who would not think that the Author were Some Papist,
dt ord n1 c-crq np1 vvd n1 p-acp pno32, vbds, c-acp pns32 vbdr xx vvn j vvg p-acp dt n1, np1 crd crd, crd q-crq vmd xx vvi cst dt n1 vbdr d njp,
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or Socinian? for if the Text prove any thing to his purpose, it will evince that the godly then were made partakers of no more then a legall bodily cleansing.
or Socinian? for if the Text prove any thing to his purpose, it will evince that the godly then were made partakers of no more then a Legal bodily cleansing.
cc np1? p-acp cs dt n1 vvb d n1 p-acp po31 n1, pn31 vmb vvi d dt j av vbdr vvn n2 pp-f dx dc cs dt j j vvg.
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But as for the place that is miserably arrested;
But as for the place that is miserably arrested;
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for the Apostle his intent is to shew, that the godly then could not obtaine righteousnesse by any of those sacrifices,
for the Apostle his intent is to show, that the godly then could not obtain righteousness by any of those Sacrifices,
p-acp dt n1 po31 n1 vbz pc-acp vvi, cst dt j av vmd xx vvi n1 p-acp d pp-f d n2,
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and therefore the good they enjoyed was from Christ the true sacrifice:
and Therefore the good they enjoyed was from christ the true sacrifice:
cc av dt j pns32 vvd vbds p-acp np1 dt j n1:
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so that unlesse he will deny Christs bloud to be effectuall and operative in the Old Testament, this reason must fall to the ground.
so that unless he will deny Christ blood to be effectual and operative in the Old Testament, this reason must fallen to the ground.
av cst cs pns31 vmb vvi npg1 n1 pc-acp vbi j cc j-jn p-acp dt j n1, d n1 vmb vvi p-acp dt n1.
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Other reasons hee brings, which are to the same purpose, and therefore may easily be overthrowne;
Other Reasons he brings, which Are to the same purpose, and Therefore may Easily be overthrown;
av-jn n2 pns31 vvz, r-crq vbr p-acp dt d n1, cc av vmb av-j vbi vvn;
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as, That God saw no sin in them, because their Preachers did not open the kingdome of heaven,
as, That God saw no since in them, Because their Preachers did not open the Kingdom of heaven,
a-acp, cst np1 vvd dx n1 p-acp pno32, p-acp po32 n2 vdd xx vvi dt n1 pp-f n1,
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but hee seeth none in us, because the least of our Ministers doe bring us into this kingdome. but he sees none in us, Because the least of our Ministers do bring us into this Kingdom.
cc-acp pns31 vvz pix p-acp pno12, c-acp dt ds pp-f po12 n2 vdb vvi pno12 p-acp d n1.
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Every one may see the weaknesse here;
Every one may see the weakness Here;
d pi vmb vvi dt n1 av;
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for it supposeth that God did not so fully pardon and forgive, because the doctrine of these things was not so clearly preached.
for it Supposeth that God did not so Fully pardon and forgive, Because the Doctrine of these things was not so clearly preached.
c-acp pn31 vvz cst np1 vdd xx av av-j vvi cc vvi, c-acp dt n1 pp-f d n2 vbds xx av av-j vvn.
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If the Authours arguments had been, that Christ dyed not so fully for them, or that Christ his righteousnesse was not so fully imputed unto them,
If the Authors Arguments had been, that christ died not so Fully for them, or that christ his righteousness was not so Fully imputed unto them,
cs dt n2 n2 vhd vbn, cst np1 vvd xx av av-j p-acp pno32, cc cst np1 po31 n1 vbds xx av av-j vvn p-acp pno32,
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then there had been some probability. Thus you see this false difference also.
then there had been Some probability. Thus you see this false difference also.
cs pc-acp vhd vbn d n1. av pn22 vvb d j n1 av.
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I do not medle with that opinion, Of seeing sin in the beleevers, because it is not the proper place.
I do not meddle with that opinion, Of seeing since in the believers, Because it is not the proper place.
pns11 vdb xx vvi p-acp d n1, pp-f vvg n1 p-acp dt n2, c-acp pn31 vbz xx dt j n1.
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I find other differences between the Law and the Gospel, made by another Antinomian, and they are in a Sermon upon the two Covenants of grace, where the Author, having truely asserted, that God did transact with the Jewes in a Covenant of grace;
I find other differences between the Law and the Gospel, made by Another Antinomian, and they Are in a Sermon upon the two Covenants of grace, where the Author, having truly asserted, that God did transact with the Jews in a Covenant of grace;
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yet hee makes that Covenant, and this under the Gospel, to be two distinct Covenants:
yet he makes that Covenant, and this under the Gospel, to be two distinct Covenants:
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They are not (saith hee, pag. 45.) one and the same Covenant diversly administred, They Are not (Says he, page. 45.) one and the same Covenant diversely administered,
pns32 vbr xx (vvz pns31, n1. crd) crd cc dt d n1 av-j vvn,
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but they are two distinct Covenants: His arguments are, because they are called Old and New: but they Are two distinct Covenants: His Arguments Are, Because they Are called Old and New:
cc-acp pns32 vbr crd j n2: po31 n2 vbr, c-acp pns32 vbr vvn j cc j:
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But those names inforce no essentiall difference. The Commandement of love is called an old Commandement, and a new;
But those names enforce no essential difference. The Commandment of love is called an old Commandment, and a new;
p-acp d n2 vvb dx j n1. dt n1 pp-f n1 vbz vvn dt j n1, cc dt j;
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yet it is the same for essence:
yet it is the same for essence:
av pn31 vbz dt d p-acp n1:
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so likewise the termes of a good, and better, doe imply no more then a graduall difference in their excellency.
so likewise the terms of a good, and better, do imply no more then a gradual difference in their excellency.
av av dt n2 pp-f dt j, cc av-jc, vdb vvi av-dx av-dc cs dt j-jn n1 p-acp po32 n1.
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But that which I shall especially animadvert upon, is, the differences hee giveth between these two Covenants of grace so really distinguished,
But that which I shall especially animadvert upon, is, the differences he gives between these two Covenants of grace so really distinguished,
p-acp cst r-crq pns11 vmb av-j vvi p-acp, vbz, dt n2 pns31 vvz p-acp d crd n2 pp-f n1 av av-j vvn,
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as hee supposeth, and in this matter, the Authour speaketh much error in a few lines.
as he Supposeth, and in this matter, the Author speaks much error in a few lines.
c-acp pns31 vvz, cc p-acp d n1, dt n1 vvz d n1 p-acp dt d n2.
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The first difference assigned by him is in respect of remission of sinnes; but he goeth on other grounds then the Hony-combe doth.
The First difference assigned by him is in respect of remission of Sins; but he Goes on other grounds then the Honeycomb does.
dt ord n1 vvn p-acp pno31 vbz p-acp n1 pp-f n1 pp-f n2; cc-acp pns31 vvz p-acp j-jn n2 cs dt n1 vdz.
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They had not (saith he) a plenary remission of all sorts of sinnes: There were sacrifices for sinnes of ignorance; They had not (Says he) a plenary remission of all sorts of Sins: There were Sacrifices for Sins of ignorance;
pns32 vhd xx (vvz pns31) dt j-jn n1 pp-f d n2 pp-f n2: pc-acp vbdr n2 p-acp n2 pp-f n1;
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but not for other sinnes that were done presumptuously: and if no sacrifices were admitted, then consequently no pardon obtained:
but not for other Sins that were done presumptuously: and if no Sacrifices were admitted, then consequently no pardon obtained:
cc-acp xx p-acp j-jn n2 cst vbdr vdn av-j: cc cs dx n2 vbdr vvn, av av-j dx n1 vvn:
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but under the Gospel, Christs bloud cleanseth from all sin, pag. 54. Now here is an heape of falshoods:but under the Gospel, Christ blood Cleanseth from all since, page. 54. Now Here is an heap of falsehoods:
cc-acp p-acp dt n1, npg1 n1 vvz p-acp d n1, n1. crd av av vbz dt n1 pp-f n2:
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First, that all the legall sacrifices were only for sinnes of meer ignorance; (This is also an errour among Sociniaus) but Levit. 6. 2, 3. there is a sacrifice appointed for him that shall lye,
First, that all the Legal Sacrifices were only for Sins of mere ignorance; (This is also an error among Socinian) but Levit. 6. 2, 3. there is a sacrifice appointed for him that shall lie,
ord, cst d dt j n2 vbdr av-j p-acp n2 pp-f j n1; (d vbz av dt n1 p-acp np1) cc-acp np1 crd crd, crd a-acp vbz dt n1 vvn p-acp pno31 cst vmb vvi,
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and sweare falsly in detaining of his neighbours goods, and this could not be but a sinne of knowledge.
and swear falsely in detaining of his neighbours goods, and this could not be but a sin of knowledge.
cc vvb av-j p-acp vvg pp-f po31 ng1 n2-j, cc d vmd xx vbi p-acp dt n1 pp-f n1.
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This is also abundantly confirmed in Levit. 16. where the feast of expiation and atonement is made for all the sinnes of the people, ver. 16. He shall make an atonement,
This is also abundantly confirmed in Levit. 16. where the feast of expiation and atonement is made for all the Sins of the people, ver. 16. He shall make an atonement,
d vbz av av-j vvn p-acp np1 crd c-crq dt n1 pp-f n1 cc n1 vbz vvn p-acp d dt n2 pp-f dt n1, fw-la. crd pns31 vmb vvi dt n1,
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because of the uncleannesse of the children of Israel, and because of their transgressions in all their sinnes. Because of the uncleanness of the children of Israel, and Because of their transgressions in all their Sins.
c-acp pp-f dt n1 pp-f dt n2 pp-f np1, cc c-acp pp-f po32 n2 p-acp d po32 n2.
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So ver. 21. He shall confesse over the live goat all the iniquities of the children of Israel,
So ver. 21. He shall confess over the live goat all the iniquities of the children of Israel,
av fw-la. crd pns31 vmb vvi p-acp dt j n1 d dt n2 pp-f dt n2 pp-f np1,
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and all their transgressions in all their sinnes. Thus ver. 30. That ye may be cleane from all your sinnes before the Lord: and all their transgressions in all their Sins. Thus for. 30. That you may be clean from all your Sins before the Lord:
cc d po32 n2 p-acp d po32 n2. av p-acp. crd cst pn22 vmb vbi j p-acp d po22 n2 p-acp dt n1:
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and ver. 34. This shall be an atonement for the children of Israel, once a yeare for all their sinnes.
and for. 34. This shall be an atonement for the children of Israel, once a year for all their Sins.
cc p-acp. crd d vmb vbi dt n1 p-acp dt n2 pp-f np1, a-acp dt n1 p-acp d po32 n2.
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Thus you see the Scripture speakes plainly for all their sinnes; yet the Antinomian speakes as boldly, as if nothing were truer;
Thus you see the Scripture speaks plainly for all their Sins; yet the Antinomian speaks as boldly, as if nothing were truer;
av pn22 vvb dt n1 vvz av-j p-acp d po32 n2; av dt jp vvz a-acp av-j, c-acp cs pix vbdr jc;
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that there were sacrifices for some sorts of sinnes only.
that there were Sacrifices for Some sorts of Sins only.
cst a-acp vbdr n2 p-acp d n2 pp-f n2 av-j.
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So that you are wisely to judge of such books, and not beleeve every confident expression.
So that you Are wisely to judge of such books, and not believe every confident expression.
av cst pn22 vbr av-j pc-acp vvi pp-f d n2, cc xx vvi d j n1.
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It's true, the Apostle calls these sinnes NONLATINALPHABET, Heb. 9. 7. we translate it errours; for the Apostle doth not meane sinnes committed out of meere ignorance,
It's true, the Apostle calls these Sins, Hebrew 9. 7. we translate it errors; for the Apostle does not mean Sins committed out of mere ignorance,
pn31|vbz j, dt n1 vvz d ng1, np1 crd crd pns12 vvb pn31 n2; p-acp dt n1 vdz xx vvi n2 vvn av pp-f j n1,
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but all kinde of sinnes, as appeareth by Levit. 16. but therefore are all sinnes called so,
but all kind of Sins, as appears by Levit. 16. but Therefore Are all Sins called so,
cc-acp d n1 pp-f n2, c-acp vvz p-acp np1 crd p-acp av vbr d n2 vvn av,
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because omnis malus ignorat: There being no sinne which doth not proceede from some errour in the practicall judgement? for although a man sin wilfully and advisedly,
Because omnis malus Ignorant: There being no sin which does not proceed from Some error in the practical judgement? for although a man since wilfully and advisedly,
c-acp fw-la fw-la j: a-acp vbg dx n1 r-crq vdz xx vvi p-acp d n1 p-acp dt j n1? c-acp cs dt n1 n1 av-j cc av-vvn,
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so that there is Nulla alia causa malitiae nisi malitia, (as Austin speakes of some of his sinnes) yet there is even then an errour in that mans conscience.
so that there is Nulla Alias causa malitiae nisi malitia, (as Austin speaks of Some of his Sins) yet there is even then an error in that men conscience.
av cst pc-acp vbz fw-la fw-la fw-la fw-la fw-la fw-la, (c-acp np1 vvz pp-f d pp-f po31 n2) av pc-acp vbz av av dt n1 p-acp d ng1 n1.
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But in the second place, grant, that there were no legall sacrifices appointed for some sinnes, (as indeed particular sacrifices were commonly for sinnes either of ignorance,
But in the second place, grant, that there were no Legal Sacrifices appointed for Some Sins, (as indeed particular Sacrifices were commonly for Sins either of ignorance,
cc-acp p-acp dt ord n1, vvb, cst a-acp vbdr dx j n2 vvn p-acp d n2, (c-acp av j n2 vbdr av-j p-acp n2 d pp-f n1,
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or, if wilfull, not of such an high and morall guilt;
or, if wilful, not of such an high and moral guilt;
cc, cs j, xx pp-f d dt j cc j n1;
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particular (I say) for that feast of expiation was generall) yet there is no consequence in the world, that therefore there was no pardon to be sued out.
particular (I say) for that feast of expiation was general) yet there is no consequence in the world, that Therefore there was no pardon to be sued out.
j (pns11 vvb) p-acp d n1 pp-f n1 vbds j) av pc-acp vbz dx n1 p-acp dt n1, cst av a-acp vbds dx n1 pc-acp vbi vvn av.
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How foolish then were David and Manasses, in suing out pardon for their bloud-guiltinesse, if there were no such thing allowed by God? How grosse is this errour? If this doctrine were true,
How foolish then were David and Manasses, in suing out pardon for their Bloodguiltiness, if there were no such thing allowed by God? How gross is this error? If this Doctrine were true,
q-crq j av vbdr np1 cc np1, p-acp vvg av vvb p-acp po32 n1, cs pc-acp vbdr dx d n1 vvn p-acp np1? q-crq j vbz d n1? cs d n1 vbdr j,
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then most of those that are reckoned as godly in the Old Testament could have no pardon,
then most of those that Are reckoned as godly in the Old Testament could have no pardon,
cs ds pp-f d cst vbr vvn p-acp j p-acp dt j n1 vmd vhi dx n1,
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because many of them did fall into such grosse sinnes, for which there was no particular sacrifice appointed.
Because many of them did fallen into such gross Sins, for which there was no particular sacrifice appointed.
c-acp d pp-f pno32 vdd vvi p-acp d j n2, p-acp r-crq a-acp vbds dx j n1 vvn.
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3. Again, under the New Testament, is there not the sinne against the holy Ghost,
3. Again, under the New Testament, is there not the sin against the holy Ghost,
crd av, p-acp dt j n1, vbz pc-acp xx dt n1 p-acp dt j n1,
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for which no pardon is promised? Not indeed but that Christs bloud is sufficient to take away the guilt of it;
for which no pardon is promised? Not indeed but that Christ blood is sufficient to take away the guilt of it;
p-acp r-crq dx n1 vbz vvn? xx av cc-acp cst npg1 n1 vbz j pc-acp vvi av dt n1 pp-f pn31;
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and Gods mercy is able to pardon it, and to give repentance to those that have committed it;
and God's mercy is able to pardon it, and to give Repentance to those that have committed it;
cc npg1 n1 vbz j pc-acp vvi pn31, cc pc-acp vvi n1 p-acp d cst vhb vvn pn31;
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but he hath declared he will not.
but he hath declared he will not.
cc-acp pns31 vhz vvn pns31 vmb xx.
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But, saith the Author, under the Gospel it is said, The bloud of Christ cleanseth us from all sinne. But, Says the Author, under the Gospel it is said, The blood of christ Cleanseth us from all sin.
p-acp, vvz dt n1, p-acp dt n1 pn31 vbz vvn, dt n1 pp-f np1 vvz pno12 p-acp d n1.
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Now, if the Jewes would have brought all their estates to have been admitted, to bring a sacrifice for such or such a sinne, they could not have done it. I reply:
Now, if the Jews would have brought all their estates to have been admitted, to bring a sacrifice for such or such a sin, they could not have done it. I reply:
av, cs dt np2 vmd vhi vvn d po32 n2 pc-acp vhi vbn vvn, pc-acp vvi dt n1 p-acp d cc d dt n1, pns32 vmd xx vhi vdn pn31. pns11 vvb:
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What if they could bring no sacrifice, could they not therefore have pardon? Why then doth God proclaime himselfe to them, a God gracious, forgiving iniquity, transgression and sinne? Why doth he, Isai. 1. call upon Jerusalem to repent of her whoredomes, murders, saying, If their sinnes were as scarlet, they should be made as white as snow.
What if they could bring no sacrifice, could they not Therefore have pardon? Why then does God proclaim himself to them, a God gracious, forgiving iniquity, Transgression and sin? Why does he, Isaiah 1. call upon Jerusalem to Repent of her whoredoms, murders, saying, If their Sins were as scarlet, they should be made as white as snow.
r-crq cs pns32 vmd vvi dx n1, vmd pns32 xx av vhi n1? uh-crq av vdz np1 vvi px31 p-acp pno32, dt n1 j, j-vvg n1, n1 cc n1? q-crq vdz pns31, np1 crd n1 p-acp np1 pc-acp vvi pp-f po31 n2, n2, vvg, cs po32 n2 vbdr a-acp j-jn, pns32 vmd vbi vvn p-acp j-jn c-acp n1.
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This errour is such a dead fly, that it is enough to spoile the Authors whole boxe of ointment.
This error is such a dead fly, that it is enough to spoil the Authors Whole box of ointment.
d n1 vbz d dt j n1, cst pn31 vbz av-d pc-acp vvi dt ng1 j-jn n1 pp-f n1.
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Besides, was not that true ever since Adams fall, as well as under the Gospel [ Christs bloud cleansing from all sinne ] I cannot see how any but a Socinian will deny it.
Beside, was not that true ever since Adams fallen, as well as under the Gospel [ Christ blood cleansing from all sin ] I cannot see how any but a Socinian will deny it.
p-acp, vbds xx d j av c-acp npg1 vvb, c-acp av c-acp p-acp dt n1 [ npg1 n1 vvg p-acp d n1 ] pns11 vmbx vvi c-crq d p-acp dt np1 vmb vvi pn31.
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4. Another difference that the Author makes about remission of sinnes to them, and us under the Gospel, is as strange, and false as the former:
4. another difference that the Author makes about remission of Sins to them, and us under the Gospel, is as strange, and false as the former:
crd j-jn n1 cst dt n1 vvz p-acp n1 pp-f n2 p-acp pno32, cc pno12 p-acp dt n1, vbz a-acp j, cc j c-acp dt j:
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It is this, God did not give the grace of remission of sinnes to any under the old Covenant, but upon antecedent conditions;
It is this, God did not give the grace of remission of Sins to any under the old Covenant, but upon antecedent conditions;
pn31 vbz d, np1 vdd xx vvi dt n1 pp-f n1 pp-f n2 p-acp d p-acp dt j n1, cc-acp p-acp n1 n2;
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they were to be at cost for sacrifices. they were to be At cost for Sacrifices.
pns32 vbdr pc-acp vbi p-acp n1 p-acp n2.
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(How doth this agree with his former reason, if he meane it universally?) They were to confesse their sinnes to the Priests,
(How does this agree with his former reason, if he mean it universally?) They were to confess their Sins to the Priests,
(c-crq vdz d vvi p-acp po31 j n1, cs pns31 vvb pn31 av-j?) pns32 vbdr pc-acp vvi po32 n2 p-acp dt n2,
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yea, in some cases to fast:
yea, in Some cases to fast:
uh, p-acp d n2 pc-acp vvi:
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but now under the Gospel there is no antecedent doing of any thing to the participation of the Covenant. but now under the Gospel there is no antecedent doing of any thing to the participation of the Covenant.
cc-acp av p-acp dt n1 pc-acp vbz dx n1 vdg pp-f d n1 p-acp dt n1 pp-f dt n1.
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But in this difference also there is much absurd falshood, and contradiction to himself:
But in this difference also there is much absurd falsehood, and contradiction to himself:
cc-acp p-acp d n1 av pc-acp vbz d j n1, cc n1 p-acp px31:
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Contradiction (I say) for he bringeth Ezek. 16. where God speakes to the Church, that while she was in her bloud, he said to her, Live; therefore there was no antecedent condition.
Contradiction (I say) for he brings Ezekiel 16. where God speaks to the Church, that while she was in her blood, he said to her, Live; Therefore there was no antecedent condition.
n1 (pns11 vvb) c-acp pns31 vvz np1 crd n1 np1 vvz p-acp dt n1, cst cs pns31 vbds p-acp po31 n1, pns31 vvd p-acp pno31, vvb; av a-acp vbds dx n1 n1.
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But what man of reason doth not see that God speakes there of the Church of the Jewes,
But what man of reason does not see that God speaks there of the Church of the Jews,
p-acp r-crq n1 pp-f n1 vdz xx vvi cst np1 vvz a-acp pp-f dt n1 pp-f dt np2,
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as appeareth through the whole Chapter? Therefore it makes strongly against the Author, that she had no preparations;
as appears through the Whole Chapter? Therefore it makes strongly against the Author, that she had no preparations;
c-acp vvz p-acp dt j-jn n1? av pn31 vvz av-j p-acp dt n1, cst pns31 vhd dx n2;
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so that other place Isai. 65. 1. I am found of them that sought not for me;
so that other place Isaiah 65. 1. I am found of them that sought not for me;
av d j-jn n1 np1 crd crd pns11 vbm vvn pp-f pno32 cst vvd xx p-acp pno11;
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grant that it be a prophesie of the Gentiles, yet was it not also true of the Jewes,
grant that it be a prophesy of the Gentiles, yet was it not also true of the Jews,
vvb cst pn31 vbb dt vvb pp-f dt n2-j, av vbds pn31 xx av j pp-f dt np2,
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before God called them? Did the Jewes first seek God, or God them? How often doth God tell them, that the good he did to them, was for his own names sake,
before God called them? Did the Jews First seek God, or God them? How often does God tell them, that the good he did to them, was for his own names sake,
p-acp np1 vvd pno32? vdd dt np2 ord vvi np1, cc n1 pno32? uh-crq av vdz np1 vvi pno32, cst dt j pns31 vdd p-acp pno32, vbds p-acp po31 d n2 n1,
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and not any thing in them?
and not any thing in them?
cc xx d n1 p-acp pno32?
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Again, if these things were required as antecedent qualifications in them for the remission of sinnes,
Again, if these things were required as antecedent qualifications in them for the remission of Sins,
av, cs d n2 vbdr vvn p-acp n1 n2 p-acp pno32 p-acp dt n1 pp-f n2,
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then all those arguments will hold true upon them, which they would fasten, as injuries to Christ and grace, upon us.
then all those Arguments will hold true upon them, which they would fasten, as injuries to christ and grace, upon us.
cs d d n2 vmb vvi j p-acp pno32, r-crq pns32 vmd vvi, c-acp n2 p-acp np1 cc n1, p-acp pno12.
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If (say they) we must repent, and humble our selves, and so have pardon, this is to cast off Christ, this is to make an idoll of our own righteousnesse, &c. It seemeth the Jewes under the Old Testament might doe all these things without blame:If (say they) we must Repent, and humble our selves, and so have pardon, this is to cast off christ, this is to make an idol of our own righteousness, etc. It seems the Jews under the Old Testament might do all these things without blame:
cs (vvb pns32) pns12 vmb vvi, cc vvi po12 n2, cc av vhb n1, d vbz pc-acp vvi a-acp np1, d vbz pc-acp vvi dt n1 pp-f po12 d n1, av pn31 vvz dt np2 p-acp dt j n1 vmd vdi d d n2 p-acp n1:
(32) lecture (DIV2)
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A Jew might say, My services, my sacrifices, my prayers will doe something to the remission of my sinnes: but a Christian may not.
A Jew might say, My services, my Sacrifices, my Prayers will do something to the remission of my Sins: but a Christian may not.
dt np1 vmd vvi, po11 n2, po11 n2, po11 n2 vmb vdi pi p-acp dt n1 pp-f po11 n2: cc-acp dt njp vmb xx.
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The Author urgeth also that place, While we are enemies, we were reconciled to God:
The Author urges also that place, While we Are enemies, we were reconciled to God:
dt n1 vvz av d n1, cs pns12 vbr n2, pns12 vbdr vvn p-acp np1:
(32) lecture (DIV2)
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but doth not this hold true of the Jewes? Did they first make themselves friends with God? What is this but to hold the doctrine of free-will and works in the time of the Law;
but does not this hold true of the Jews? Did they First make themselves Friends with God? What is this but to hold the Doctrine of freewill and works in the time of the Law;
p-acp vdz xx d vvi j pp-f dt np2? vdd pns32 ord vvi px32 n2 p-acp np1? q-crq vbz d p-acp pc-acp vvi dt n1 pp-f n1 cc n2 p-acp dt n1 pp-f dt n1;
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and the doctrine of grace under the new only? As for faith, whether that be a condition or not, I shall not here medle:
and the Doctrine of grace under the new only? As for faith, whither that be a condition or not, I shall not Here meddle:
cc dt n1 pp-f n1 p-acp dt j j? p-acp p-acp n1, cs d vbb dt n1 cc xx, pns11 vmb xx av vvi:
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only this is plain, it was required of them under the old Covenant, in the same maner as it is of us now.
only this is plain, it was required of them under the old Covenant, in the same manner as it is of us now.
av-j d vbz j, pn31 vbds vvn pp-f pno32 p-acp dt j n1, p-acp dt d n1 c-acp pn31 vbz pp-f pno12 av.
(32) lecture (DIV2)
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A third difference made as to remission of sinnes, is this: Their remission of sinnes was gradatim, successively, drops by drops.
A third difference made as to remission of Sins, is this: Their remission of Sins was gradatim, successively, drops by drops.
dt ord n1 vvd a-acp p-acp n1 pp-f n2, vbz d: po32 n1 pp-f n2 vbds av, av-j, vvz p-acp n2.
(32) lecture (DIV2)
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If a man had sinned, and offered sacrifice, then that sinne was pardoned;
If a man had sinned, and offered sacrifice, then that sin was pardoned;
cs dt n1 vhd vvn, cc vvd n1, cs d n1 vbds vvn;
(32) lecture (DIV2)
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but this did not extend to future ignorance, that was not pardoned till a new sacrifice.
but this did not extend to future ignorance, that was not pardoned till a new sacrifice.
cc-acp d vdd xx vvi p-acp j-jn n1, cst vbds xx vvn p-acp dt j n1.
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Therefore the Apostle saith, there was a remembrance of sinne; but Christ by one sacrifice once offered, hath perfected for ever them that are sanctified.
Therefore the Apostle Says, there was a remembrance of sin; but christ by one sacrifice once offered, hath perfected for ever them that Are sanctified.
av dt n1 vvz, a-acp vbds dt n1 pp-f n1; p-acp np1 p-acp crd n1 a-acp vvn, vhz vvn p-acp av pno32 cst vbr vvn.
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To this I answer, 1. That this difference grew upon this supposition, as if the sacrifice offered did by its own vertue take away sinne.
To this I answer, 1. That this difference grew upon this supposition, as if the sacrifice offered did by its own virtue take away sin.
p-acp d pns11 vvb, crd cst d n1 vvd p-acp d n1, c-acp cs dt n1 vvd vdd p-acp po31 d n1 vvi av n1.
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For, if we suppose (as we must) that Christ the true sacrifice was represented in every sacrifice,
For, if we suppose (as we must) that christ the true sacrifice was represented in every sacrifice,
p-acp, cs pns12 vvb (c-acp pns12 vmb) cst np1 dt j n1 vbds vvn p-acp d n1,
(32) lecture (DIV2)
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and all the vertue and benefit to come from Christs bloud, and not the bloud of the sacrifices,
and all the virtue and benefit to come from Christ blood, and not the blood of the Sacrifices,
cc d dt n1 cc n1 pc-acp vvi p-acp npg1 n1, cc xx dt n1 pp-f dt n2,
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then could that take away all sinnes as well as some sinnes:
then could that take away all Sins as well as Some Sins:
av vmd d vvi av d n2 c-acp av c-acp d n2:
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unlesse the Author were a Socinian, denying the efficacy of Christs bloud at all under the Old Testament, he can never expedite himself from this. Again, this contradicts themselves;
unless the Author were a Socinian, denying the efficacy of Christ blood At all under the Old Testament, he can never expedite himself from this. Again, this contradicts themselves;
cs dt n1 vbdr dt np1, vvg dt n1 pp-f npg1 n1 p-acp d p-acp dt j n1, pns31 vmb av-x n1 px31 p-acp d. av, d vvz px32;
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for the reason why they say, faith doth not justifie, but evidence and declare it onely, is,
for the reason why they say, faith does not justify, but evidence and declare it only, is,
c-acp dt n1 c-crq pns32 vvb, n1 vdz xx vvi, cc-acp n1 cc vvi pn31 av-j, vbz,
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because Gods love and free grace to justifie, is from all eternity, and therefore no sins past, or future, can hinder this.
Because God's love and free grace to justify, is from all eternity, and Therefore no Sins past, or future, can hinder this.
c-acp ng1 n1 cc j n1 pc-acp vvi, vbz p-acp d n1, cc av dx n2 j, cc j-jn, vmb vvi d.
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Now I aske, whether God did not justifie David, and the godly in those dayes from all eternity, (as they speake) and if hee did,
Now I ask, whither God did not justify David, and the godly in those days from all eternity, (as they speak) and if he did,
av pns11 vvb, cs np1 vdd xx vvi np1, cc dt j p-acp d n2 p-acp d n1, (c-acp pns32 vvb) cc cs pns31 vdd,
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why should not all their sinnes be remitted fully once, as well as the sins of beleevers under the Gospel? Certainly, the Apostle brings David for an instance of justification and remission of sins,
why should not all their Sins be remitted Fully once, as well as the Sins of believers under the Gospel? Certainly, the Apostle brings David for an instance of justification and remission of Sins,
q-crq vmd xx d po32 n2 vbb vvn av-j a-acp, c-acp av c-acp dt n2 pp-f n2 p-acp dt n1? av-j, dt n1 vvz np1 p-acp dt n1 pp-f n1 cc n1 pp-f n2,
(32) lecture (DIV2)
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as well under the New Testament, which doth suppose that we are justified, and have our sinnes pardoned in the like manner.
as well under the New Testament, which does suppose that we Are justified, and have our Sins pardoned in the like manner.
c-acp av p-acp dt j n1, r-crq vdz vvi cst pns12 vbr vvn, cc vhb po12 n2 vvn p-acp dt j n1.
(32) lecture (DIV2)
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In the meane while, let me set one Antinomian to overthrow another:
In the mean while, let me Set one Antinomian to overthrow Another:
p-acp dt j n1, vvb pno11 vvi pi np1 pc-acp vvi j-jn:
(32) lecture (DIV2)
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for one of that way brings many arguments to prove that we are justified, and so have all our sinnes done away before we beleeve.
for one of that Way brings many Arguments to prove that we Are justified, and so have all our Sins done away before we believe.
c-acp crd pp-f d n1 vvz d n2 pc-acp vvi cst pns12 vbr vvn, cc av vhb d po12 n2 vdn av c-acp pns12 vvb.
(32) lecture (DIV2)
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4718
Now, if all sins are done away, then there is no successive remission.
Now, if all Sins Are done away, then there is no successive remission.
av, cs d n2 vbr vdn av, cs pc-acp vbz dx j n1.
(32) lecture (DIV2)
573
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4719
Well then, you shall observe most of the arguments hold for the beleevers under the Old Testament, as well as New;
Well then, you shall observe most of the Arguments hold for the believers under the Old Testament, as well as New;
uh-av av, pn22 vmb vvi ds pp-f dt n2 vvb p-acp dt n2 p-acp dt j n1, c-acp av c-acp j;
(32) lecture (DIV2)
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for they are elected as well as wee, God laid their sins upon Christ as well as ours:
for they Are elected as well as we, God laid their Sins upon christ as well as ours:
c-acp pns32 vbr vvn a-acp av c-acp pns12, np1 vvd po32 n2 p-acp np1 c-acp av c-acp png12:
(32) lecture (DIV2)
573
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If God love us to day, and hate us to morrow, let Arminians heare and wonder why they should be blamed that say, Wee may love God to day, and hate him to morrow.
If God love us to day, and hate us to morrow, let Arminians hear and wonder why they should be blamed that say, we may love God to day, and hate him to morrow.
cs np1 vvb pno12 p-acp n1, cc vvb pno12 p-acp n1, vvb njp2 vvi cc vvb c-crq pns32 vmd vbi vvn cst vvb, pns12 vmb vvi np1 p-acp n1, cc vvb pno31 p-acp n1.
(32) lecture (DIV2)
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Now all these reasons will fall foule upon this Antinomian, whose errour I confute, and hee must necessarily hold, that the godly had but halfe pardons,
Now all these Reasons will fallen foul upon this Antinomian, whose error I confute, and he must necessarily hold, that the godly had but half Pardons,
av d d n2 vmb vvi j p-acp d np1, rg-crq n1 pns11 vvi, cc pns31 vmb av-j vvi, cst dt j vhd cc-acp j-jn n2,
(32) lecture (DIV2)
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yea, that they were loved one day, and hated the next.
yea, that they were loved one day, and hated the next.
uh, cst pns32 vbdr vvn crd n1, cc vvd dt ord.
(32) lecture (DIV2)
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Again, consider that the place of the Apostle urged by him for his errour, viz. Christ offering himselfe once for all, to perfect those that are sanctified, is of a perpetuall truth ever since Adams fall:
Again, Consider that the place of the Apostle urged by him for his error, viz. christ offering himself once for all, to perfect those that Are sanctified, is of a perpetual truth ever since Adams fallen:
av, vvb d dt n1 pp-f dt n1 vvd p-acp pno31 p-acp po31 n1, n1 np1 vvg px31 a-acp p-acp d, pc-acp vvi d cst vbr vvn, vbz pp-f dt j n1 av c-acp npg1 vvi:
(32) lecture (DIV2)
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and it was as efficacious to those before his death, as after;
and it was as efficacious to those before his death, as After;
cc pn31 vbds p-acp j p-acp d c-acp po31 n1, c-acp a-acp;
(32) lecture (DIV2)
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therefore hee is called a Lamb slaine from the beginning of the world, although the Socinians would pervert and wrest that place.
Therefore he is called a Lamb slain from the beginning of the world, although the socinians would pervert and wrest that place.
av pns31 vbz vvn dt n1 vvn p-acp dt n-vvg pp-f dt n1, cs dt njp2 vmd vvi cc vvi d n1.
(32) lecture (DIV2)
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Lastly, I dony that even under the Gospel that all sinnes are forgiven to the justified person at once.
Lastly, I dony that even under the Gospel that all Sins Are forgiven to the justified person At once.
ord, pns11 n1 cst av p-acp dt n1 cst d n2 vbr vvn p-acp dt vvn n1 p-acp a-acp.
(32) lecture (DIV2)
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He is indeed put into a state of justification, whereby no condemnation will fall upon him,
He is indeed put into a state of justification, whereby no condemnation will fallen upon him,
pns31 vbz av vvn p-acp dt n1 pp-f n1, c-crq dx n1 vmb vvi p-acp pno31,
(32) lecture (DIV2)
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yet his sinnes are not forgiven, before they are committed, and repented of.
yet his Sins Are not forgiven, before they Are committed, and repented of.
av po31 n2 vbr xx vvn, c-acp pns32 vbr vvn, cc vvd pp-f.
(32) lecture (DIV2)
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And for this purpose wee pray for the daily pardon of them, which is not to be understood of the meere declaration or assurance of the pardon,
And for this purpose we pray for the daily pardon of them, which is not to be understood of the mere declaration or assurance of the pardon,
cc p-acp d n1 pns12 vvb p-acp dt j n1 pp-f pno32, r-crq vbz xx pc-acp vbi vvn pp-f dt j n1 cc n1 pp-f dt n1,
(32) lecture (DIV2)
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but for the pardon it self. But this shall be on purpose spoken to in the matter of Justification.
but for the pardon it self. But this shall be on purpose spoken to in the matter of Justification.
cc-acp p-acp dt n1 pn31 n1. p-acp d vmb vbi p-acp n1 vvn p-acp p-acp dt n1 pp-f n1.
(32) lecture (DIV2)
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The forenamed Authour hath some other differences, but they are confuted already for the substance of them.
The forenamed Author hath Some other differences, but they Are confuted already for the substance of them.
dt j-vvn n1 vhz d j-jn n2, cc-acp pns32 vbr vvn av p-acp dt n1 pp-f pno32.
(32) lecture (DIV2)
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LECTURE XXVI. ROM. 3. 27. Where is boasting then? It is excluded. By what law? of workes? Nay, but by the law of faith.
LECTURE XXVI. ROM. 3. 27. Where is boasting then? It is excluded. By what law? of works? Nay, but by the law of faith.
n1 crd. np1. crd crd q-crq vbz vvg av? pn31 vbz vvn. p-acp r-crq n1? pp-f n2? uh-x, cc-acp p-acp dt n1 pp-f n1.
(33) lecture (DIV2)
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WEe have confuted the false differences, and now come to lay downe the true, between the Law and the Gospel, taken in a larger sense.
we have confuted the false differences, and now come to lay down the true, between the Law and the Gospel, taken in a larger sense.
pns12 vhb vvn dt j n2, cc av vvb pc-acp vvi a-acp dt j, p-acp dt n1 cc dt n1, vvn p-acp dt jc n1.
(33) lecture (DIV2)
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And, first, you must know that the difference is not essentiall, or substantiall, but accidentall: so that the division of the Testament,
And, First, you must know that the difference is not essential, or substantial, but accidental: so that the division of the Testament,
cc, ord, pn22 vmb vvi d dt n1 vbz xx j, cc j, cc-acp j: av cst dt n1 pp-f dt n1,
(33) lecture (DIV2)
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or Covenant into the Old, and New, is not a division of the Genus into its opposite Species; but of the subject, according to its severall accidentall administrations, both on Gods part, and on mans.
or Covenant into the Old, and New, is not a division of the Genus into its opposite Species; but of the Subject, according to its several accidental administrations, both on God's part, and on men.
cc n1 p-acp dt j, cc j, vbz xx dt n1 pp-f dt fw-la p-acp po31 j-jn n2; p-acp pp-f dt n-jn, vvg p-acp po31 j j n2, av-d p-acp ng1 n1, cc p-acp n2.
(33) lecture (DIV2)
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It is true, the Lutheran Divines, they doe expresly oppose the Calvinists herein, maintaining the Covenant given by Moses, to be a Covenant of workes,
It is true, the Lutheran Divines, they do expressly oppose the Calvinists herein, maintaining the Covenant given by Moses, to be a Covenant of works,
pn31 vbz j, dt njp vvz, pns32 vdb av-j vvi dt np1 av, vvg dt n1 vvn p-acp np1, pc-acp vbi dt n1 pp-f n2,
(33) lecture (DIV2)
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and so directly contrary to the Covenant of grace.
and so directly contrary to the Covenant of grace.
cc av av-j j-jn p-acp dt n1 pp-f n1.
(33) lecture (DIV2)
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Indeed, they acknowledge that the Fathers were justified by Christ, and had the same way of salvation with us;
Indeed, they acknowledge that the Father's were justified by christ, and had the same Way of salvation with us;
np1, pns32 vvb cst dt n2 vbdr vvn p-acp np1, cc vhd dt d n1 pp-f n1 p-acp pno12;
(33) lecture (DIV2)
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onely they make that Covenant of Moses to be a superadded thing to the Promise, holding forth a condition of perfect righteousnesse unto the Jewes, that they might be convinced of their owne folly in their self-righteousnesse.
only they make that Covenant of Moses to be a superadded thing to the Promise, holding forth a condition of perfect righteousness unto the Jews, that they might be convinced of their own folly in their self-righteousness.
av-j pns32 vvb cst n1 pp-f np1 pc-acp vbi dt j-vvn n1 p-acp dt n1, vvg av dt n1 pp-f j n1 p-acp dt np2, cst pns32 vmd vbi vvn pp-f po32 d n1 p-acp po32 n1.
(33) lecture (DIV2)
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But, I think, it is already cleared, that Moses his Covenant, was a Covenant of grace:
But, I think, it is already cleared, that Moses his Covenant, was a Covenant of grace:
p-acp, pns11 vvb, pn31 vbz av vvn, cst np1 po31 n1, vbds dt n1 pp-f n1:
(33) lecture (DIV2)
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and the right unfolding the word Law, and Gospel, doth easily take away that difference which seemeth to be among the Learned in this point;
and the right unfolding the word Law, and Gospel, does Easily take away that difference which seems to be among the Learned in this point;
cc dt n-jn j-vvg dt n1 n1, cc n1, vdz av-j vvi av d n1 r-crq vvz pc-acp vbi p-acp dt j p-acp d n1;
(33) lecture (DIV2)
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for, certainly, the godly Jewes did not rest in the Sacrifices, or Sacraments, but by faith did really enjoy Christ in them,
for, Certainly, the godly Jews did not rest in the Sacrifices, or Sacraments, but by faith did really enjoy christ in them,
p-acp, av-j, dt j np2 vdd xx vvi p-acp dt n2, cc n2, cc-acp p-acp n1 vdd av-j vvi np1 p-acp pno32,
(33) lecture (DIV2)
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as well as wee in ours. Christ was figured by the Mercy-seat:
as well as we in ours. christ was figured by the Mercy-seat:
c-acp av c-acp pns12 p-acp png12. np1 vbds vvn p-acp dt n1:
(33) lecture (DIV2)
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Now, as both the Cherubims looked to that, so both the people of the Jewes and Gentiles did eye and looke to Christ.
Now, as both the Cherubims looked to that, so both the people of the Jews and Gentiles did eye and look to christ.
av, c-acp d dt n2 vvd p-acp d, av av-d dt n1 pp-f dt np2 cc np1 vdd n1 cc vvi p-acp np1.
(33) lecture (DIV2)
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4746
For although Christ had not assumed our flesh then, yet the fruit and benefit of his incarnation was then communicated,
For although christ had not assumed our Flesh then, yet the fruit and benefit of his incarnation was then communicated,
p-acp cs np1 vhd xx vvn po12 n1 av, av dt n1 cc n1 pp-f po31 n1 vbds av vvn,
(33) lecture (DIV2)
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4747
because of the decree and promise of God, 1 Pet. 1. 20. 2. This difference is more particularly seen, in respect of the degrees of perspicuity and clearnesse in the revelation of heavenly objects.
Because of the Decree and promise of God, 1 Pet. 1. 20. 2. This difference is more particularly seen, in respect of the Degrees of perspicuity and clearness in the Revelation of heavenly objects.
c-acp pp-f dt n1 cc n1 pp-f np1, crd np1 crd crd crd d n1 vbz av-dc av-j vvn, p-acp n1 pp-f dt n2 pp-f n1 cc n1 p-acp dt n1 pp-f j n2.
(33) lecture (DIV2)
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4748
Hence, 2 Pet. 1. 19. the light in the Old Testament is compared to the light in the night-time;
Hence, 2 Pet. 1. 19. the Light in the Old Testament is compared to the Light in the nighttime;
av, crd np1 crd crd dt n1 p-acp dt j n1 vbz vvn p-acp dt n1 p-acp dt n1;
(33) lecture (DIV2)
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and that in the New, to the light of the sun in the day. The summe of all heavenly doctrine is reduced to these three heads: credenda, speranda, & facienda.
and that in the New, to the Light of the sun in the day. The sum of all heavenly Doctrine is reduced to these three Heads: credenda, speranda, & facienda.
cc cst p-acp dt j, p-acp dt n1 pp-f dt n1 p-acp dt n1. dt n1 pp-f d j n1 vbz vvn p-acp d crd n2: fw-la, fw-la, cc fw-la.
(33) lecture (DIV2)
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Now, if you consider the objects of faith, or things to be beleeved, they were more obscurely delivered to them:
Now, if you Consider the objects of faith, or things to be believed, they were more obscurely Delivered to them:
av, cs pn22 vvb dt n2 pp-f n1, cc n2 pc-acp vbi vvn, pns32 vbdr av-dc av-j vvn p-acp pno32:
(33) lecture (DIV2)
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4751
The doctrine of the Trinity, the Incarnation of Christ, and the Resurrection;
The Doctrine of the Trinity, the Incarnation of christ, and the Resurrection;
dt n1 pp-f dt np1, dt n1 pp-f np1, cc dt n1;
(33) lecture (DIV2)
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4752
these things were but in a dark manner delivered, yet, according to the measure of that light then held forth, they were bound to beleeve those things:
these things were but in a dark manner Delivered, yet, according to the measure of that Light then held forth, they were bound to believe those things:
d n2 vbdr cc-acp p-acp dt j n1 vvn, av, vvg p-acp dt n1 pp-f d n1 av vvn av, pns32 vbdr vvn pc-acp vvi d n2:
(33) lecture (DIV2)
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4753
so that as Moses had a veile upon him, thus also his doctrine had;
so that as Moses had a veil upon him, thus also his Doctrine had;
av cst p-acp np1 vhd dt n1 p-acp pno31, av av po31 n1 vhd;
(33) lecture (DIV2)
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4754
and, as the knowledge we have here is NONLATINALPHABET, in respect of that in heaven, so that in the Old Testament may be said to be NONLATINALPHABET, in respect of that in the New.
and, as the knowledge we have Here is, in respect of that in heaven, so that in the Old Testament may be said to be, in respect of that in the New.
cc, c-acp dt n1 pns12 vhb av vbz, p-acp n1 pp-f d p-acp n1, av cst p-acp dt j n1 vmb vbi vvn pc-acp vbi, p-acp n1 pp-f d p-acp dt np1
(33) lecture (DIV2)
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4755
As it is thus for the credenda, things to be beleeved, so it is also for the speranda, things hoped for.
As it is thus for the credenda, things to be believed, so it is also for the speranda, things hoped for.
p-acp pn31 vbz av p-acp dt fw-la, n2 pc-acp vbi vvn, av pn31 vbz av p-acp dt fw-la, n2 vvn p-acp.
(33) lecture (DIV2)
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4756
The opinion of the Socinians and others is very wicked, which makes them before Christ, onely to hope in temporall good things,
The opinion of the socinians and Others is very wicked, which makes them before christ, only to hope in temporal good things,
dt n1 pp-f dt njp2 cc ng1-jn vbz av j, r-crq vvz pno32 p-acp np1, av-j pc-acp vvi p-acp j j n2,
(33) lecture (DIV2)
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and the notion of the Papists observing that the Church under the New Testament is called ecclesia, but never synagoge; and the meeting of the Jewes, called alwaies synagoge, but never ecclesia, doth suppose that the Jewes were gathered together as so many beasts, rather then called together as men.
and the notion of the Papists observing that the Church under the New Testament is called Church, but never synagogue; and the meeting of the Jews, called always synagogue, but never Church, does suppose that the Jews were gathered together as so many beasts, rather then called together as men.
cc dt n1 pp-f dt njp2 vvg cst dt n1 p-acp dt j n1 vbz vvn n1, p-acp av-x n1; cc dt n1 pp-f dt np2, vvd av n1, p-acp av-x n1, vdz vvi cst dt np2 vbdr vvn av c-acp av d n2, av-c cs vvn av p-acp n2.
(33) lecture (DIV2)
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But this notion is judged false;
But this notion is judged false;
p-acp d n1 vbz vvn j;
(33) lecture (DIV2)
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and they instance Heb. 10. and James 2. where the Church of the Christians is called synagoge; although Cameron, Praelect. de eccles. pag.
and they instance Hebrew 10. and James 2. where the Church of the Christians is called synagogue; although Cameron, Praelect. the eccles. page.
cc pns32 n1 np1 crd cc np1 crd c-crq dt n1 pp-f dt np1 vbz vvn n1; cs np1, j. dt n2. n1.
(33) lecture (DIV2)
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66. doth industriously labour to prove that the Apostles did purposely abstaine from the word synagoge in reference to Christians:
66. does industriously labour to prove that the Apostles did purposely abstain from the word synagogue in Referente to Christians:
crd vdz av-j vvi pc-acp vvi cst dt n2 vdd av vvi p-acp dt n1 n1 p-acp n1 p-acp np1:
(33) lecture (DIV2)
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4761
but his reason is not that the Papists urge;
but his reason is not that the Papists urge;
cc-acp po31 n1 vbz xx d dt njp2 vvb;
(33) lecture (DIV2)
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4762
for howsoever the good things promised were for the most part temporall, and carnall, yet these figured spirituall and heavenly.
for howsoever the good things promised were for the most part temporal, and carnal, yet these figured spiritual and heavenly.
c-acp c-acp dt j n2 vvn vbdr p-acp dt av-ds n1 j, cc j, av d j-vvn j cc j.
(33) lecture (DIV2)
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4763
It's Austins obseruation, shewing that the Jewes should first be allured by temporall mercies, and afterwards the Christians by spirituall:
It's Austins observation, showing that the Jews should First be allured by temporal Mercies, and afterwards the Christians by spiritual:
pn31|vbz npg1 n1, vvg cst dt np2 vmd ord vbi vvn p-acp j n2, cc av dt np1 p-acp j:
(33) lecture (DIV2)
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4764
As, saith he, first that which is animall, and then that which is spirituall: The first man was of the earth, earthly;
As, Says he, First that which is animal, and then that which is spiritual: The First man was of the earth, earthly;
c-acp, vvz pns31, ord cst r-crq vbz n1, cc av cst r-crq vbz j: dt ord n1 vbds pp-f dt n1, j;
(33) lecture (DIV2)
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4765
the second man was of heaven, heavenly:
the second man was of heaven, heavenly:
dt ord n1 vbds pp-f n1, j:
(33) lecture (DIV2)
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4766
Thus wee may say of the Jew and the Christian, That which was animall was first,
Thus we may say of the Jew and the Christian, That which was animal was First,
av pns12 vmb vvi pp-f dt np1 cc dt njp, cst r-crq vbds n1 vbds ord,
(33) lecture (DIV2)
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4767
and then that which is spirituall.
and then that which is spiritual.
cc av cst r-crq vbz j.
(33) lecture (DIV2)
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4768
Hence Heb. 11. 16. Abraham and others are said to seek an heavenly country; so that although it be true which Austine (as I remember) said, though you look over the whole book of the Old Testament,
Hence Hebrew 11. 16. Abraham and Others Are said to seek an heavenly country; so that although it be true which Augustine (as I Remember) said, though you look over the Whole book of the Old Testament,
av np1 crd crd np1 cc n2-jn vbr vvn p-acp vvb dt j n1; av cst cs pn31 vbb j r-crq np1 (c-acp pns11 vvb) vvd, c-acp pn22 vvb p-acp dt j-jn n1 pp-f dt j n1,
(33) lecture (DIV2)
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yet you shall never find the kingdome of heaven mentioned there: yet you shall never find the Kingdom of heaven mentioned there:
av pn22 vmb av-x vvi dt n1 pp-f n1 vvn a-acp:
(33) lecture (DIV2)
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yet wee see David making God his portion, and professing that hee hath nothing in heaven but him;
yet we see David making God his portion, and professing that he hath nothing in heaven but him;
av pns12 vvb np1 vvg np1 po31 n1, cc vvg cst pns31 vhz pix p-acp n1 p-acp pno31;
(33) lecture (DIV2)
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which argueth, that they looked farther then meere outward mercies. These good things promised to the Jewes were figurative;
which argue, that they looked farther then mere outward Mercies. These good things promised to the Jews were figurative;
r-crq vvz, cst pns32 vvd av-jc cs j j n2. np1 j n2 vvn p-acp dt np2 vbdr j;
(33) lecture (DIV2)
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4772
so that as a man consisteth of a soule and body, thus also doth the promises;
so that as a man Consisteth of a soul and body, thus also does the promises;
av cst p-acp dt n1 vvz pp-f dt n1 cc n1, av av vdz dt n2;
(33) lecture (DIV2)
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4773
there is the kernell, and the shell: but the Jewes, for the most part, looked onely to the outward.
there is the kernel, and the shell: but the Jews, for the most part, looked only to the outward.
pc-acp vbz dt n1, cc dt n1: cc-acp dt np2, p-acp dt av-ds n1, vvd av-j p-acp dt j.
(33) lecture (DIV2)
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4774
Hence Christ, when hee opened those things to his Disciples, did like a kind father, that breaketh the shell,
Hence christ, when he opened those things to his Disciples, did like a kind father, that breaks the shell,
av np1, c-crq pns31 vvd d n2 p-acp po31 n2, vdd av-j dt j n1, cst vvz dt n1,
(33) lecture (DIV2)
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4775
and giveth the kernell to his children. In the third place, there are facienda, things to be done.
and gives the kernel to his children. In the third place, there Are facienda, things to be done.
cc vvz dt n1 p-acp po31 n2. p-acp dt ord n1, pc-acp vbr fw-la, n2 pc-acp vbi vdn.
(33) lecture (DIV2)
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4776
Now, although it be true, (as I have proved) that Christ hath added no new command to the Law of Moses; and whatsoever is a sin now in morall things, was also then;
Now, although it be true, (as I have proved) that christ hath added no new command to the Law of Moses; and whatsoever is a since now in moral things, was also then;
av, cs pn31 vbb j, (c-acp pns11 vhb vvn) cst np1 vhz vvn dx j n1 p-acp dt n1 pp-f np1; cc r-crq vbz dt n1 av p-acp j n2, vbds av av;
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yet the doctrine of these things was not so full, penetrating, and cleare, as now under the Gospel.
yet the Doctrine of these things was not so full, penetrating, and clear, as now under the Gospel.
av dt n1 pp-f d n2 vbds xx av j, vvg, cc j, c-acp av p-acp dt n1.
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There is a dangerous book, called, The Practicall Catechisme, that venteth much Socinian poyson, and in this particular, among other things, that Christ added to the Law,
There is a dangerous book, called, The Practical Catechism, that venteth much Socinian poison, and in this particular, among other things, that christ added to the Law,
pc-acp vbz dt j n1, vvn, dt j n1, cst vvz d np1 n1, cc p-acp d j, p-acp j-jn n2, cst np1 vvd p-acp dt n1,
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and perfected it, filled up some vacuities in it.
and perfected it, filled up Some Vacuities in it.
cc vvn pn31, vvd a-acp d n2 p-acp pn31.
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Certainly, the Law of God being perfect, and to which nothing must be added, cannot be said to have vacuities in it;
Certainly, the Law of God being perfect, and to which nothing must be added, cannot be said to have Vacuities in it;
av-j, dt n1 pp-f np1 vbg j, cc p-acp r-crq pix vmb vbi vvn, vmbx vbi vvn pc-acp vhi n2 p-acp pn31;
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and Christ is said to fill the Law, in respect of the Pharisees, who by their corrupt glosses had evacuated it.
and christ is said to fill the Law, in respect of the Pharisees, who by their corrupt Glosses had evacuated it.
cc np1 vbz vvn pc-acp vvi dt n1, p-acp n1 pp-f dt np2, r-crq p-acp po32 j n2 vhd vvn pn31.
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And one of his reasons, which hee brings to prove his assertion, makes most against him, viz. Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees, &c. This maketh against him,
And one of his Reasons, which he brings to prove his assertion, makes most against him, viz. Except your righteousness exceed the righteousness of the Scribes and Pharisees, etc. This makes against him,
cc crd pp-f po31 n2, r-crq pns31 vvz pc-acp vvi po31 n1, vvz ds p-acp pno31, n1 c-acp po22 n1 vvi dt n1 pp-f dt n2 cc np2, av d vvz p-acp pno31,
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because our Saviour doth not say, Except your righteousnesse exceed the righteousnesse of the Law, and the Prophets;
Because our Saviour does not say, Except your righteousness exceed the righteousness of the Law, and the prophets;
c-acp po12 n1 vdz xx vvi, c-acp po22 n1 vvi dt n1 pp-f dt n1, cc dt n2;
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(which hee must have said, if his opinion were true) but, of the Scribes and Pharisees, who had corrupted the text with their false glosses.
(which he must have said, if his opinion were true) but, of the Scribes and Pharisees, who had corrupted the text with their false Glosses.
(r-crq pns31 vmb vhi vvn, cs po31 n1 vbdr j) cc-acp, pp-f dt n2 cc np2, r-crq vhd vvn dt n1 p-acp po32 j n2.
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I will not consider his other reasons; for they are so weak, that he seemeth to be afraid of them:
I will not Consider his other Reasons; for they Are so weak, that he seems to be afraid of them:
pns11 vmb xx vvi po31 j-jn n2; c-acp pns32 vbr av j, cst pns31 vvz pc-acp vbi j pp-f pno32:
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And, certainly, it would be strange Divinity, to say, that a Jew might have lusted after a woman in his heart, and not have sinned;
And, Certainly, it would be strange Divinity, to say, that a Jew might have lusted After a woman in his heart, and not have sinned;
cc, av-j, pn31 vmd vbi j n1, pc-acp vvi, cst dt np1 vmd vhi vvn p-acp dt n1 p-acp po31 n1, cc xx vhi vvn;
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but now it would be sin in a Christian. The second particular difference is in respect of the measure of grace.
but now it would be since in a Christian. The second particular difference is in respect of the measure of grace.
cc-acp av pn31 vmd vbi n1 p-acp dt njp. dt ord j n1 vbz p-acp n1 pp-f dt n1 pp-f n1.
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Hence the Scripture speakes, as if they had under the Old Testament none at all, meerly because there was not such a plentifull effusion of his Spirit upon them: Hence the Scripture speaks, as if they had under the Old Testament none At all, merely Because there was not such a plentiful effusion of his Spirit upon them:
av dt n1 vvz, c-acp cs pns32 vhd p-acp dt j n1 pix p-acp d, av-j c-acp a-acp vbds xx d dt j n1 pp-f po31 n1 p-acp pno32:
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not but that if wee consider some particular persons, they might have such degrees of grace, that few under the Gospel can be compared unto them,
not but that if we Consider Some particular Persons, they might have such Degrees of grace, that few under the Gospel can be compared unto them,
xx p-acp d cs pns12 vvb d j n2, pns32 vmd vhi d n2 pp-f n1, cst d p-acp dt n1 vmb vbi vvn p-acp pno32,
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as Abraham and David; but this was not according to the ordinary dispensation of his graces then:
as Abraham and David; but this was not according to the ordinary Dispensation of his graces then:
c-acp np1 cc np1; p-acp d vbds xx vvg p-acp dt j n1 pp-f po31 n2 av:
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So that as one starre differeth from another in glory, thus did the Church of the Jewes, from that of Christians.
So that as one star differeth from Another in glory, thus did the Church of the Jews, from that of Christians.
av cst p-acp crd n1 vvz p-acp j-jn p-acp n1, av vdd dt n1 pp-f dt np2, p-acp d pp-f np1.
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They had drops, but we have the fountaine; they had glimmerings, but wee have the sun it selfe.
They had drops, but we have the fountain; they had glimmerings, but we have the sun it self.
pns32 vhd n2, cc-acp pns12 vhb dt n1; pns32 vhd n2, cc-acp pns12 vhb dt n1 pn31 n1.
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Now, as these are priviledges, so they are also great engagements for more eminent knowledge, and holinesse then was in those dayes.
Now, as these Are privileges, so they Are also great engagements for more eminent knowledge, and holiness then was in those days.
av, c-acp d vbr n2, av pns32 vbr av j n2 p-acp av-dc j n1, cc n1 av vbds p-acp d n2.
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But all that the Prophets reproved in their people, ignorance, selfconfidence, resting upon externall duties, &c. the same may we in our hearers.
But all that the prophets reproved in their people, ignorance, selfconfidence, resting upon external duties, etc. the same may we in our hearers.
p-acp d cst dt n2 vvn p-acp po32 n1, n1, n1, vvg p-acp j n2, av dt d vmb pns12 p-acp po12 n2.
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3. Their condition was more servile. All things did presse more to fear, and bondage, then now among us.
3. Their condition was more servile. All things did press more to Fear, and bondage, then now among us.
crd po32 n1 vbds av-dc j. av-d n2 vdd vvi av-dc pc-acp vvi, cc n1, av av p-acp pno12.
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Hence the Apostle, Gal. 4. 30. compareth their condition to the sons of the bondwoman. Hence Austine makes Timor, and Amor, the difference of the two Testaments;
Hence the Apostle, Gal. 4. 30. compareth their condition to the Sons of the bondwoman. Hence Augustine makes Timor, and Amor, the difference of the two Testaments;
av dt n1, np1 crd crd vvz po32 n1 p-acp dt n2 pp-f dt n1. av np1 vvz fw-la, cc fw-la, dt n1 pp-f dt crd n2;
(33) lecture (DIV2)
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God met man sinning in the Law, as he did Adam, with terrour, charging sin upon him;
God met man sinning in the Law, as he did Adam, with terror, charging since upon him;
np1 vvd n1 vvg p-acp dt n1, c-acp pns31 vdd np1, p-acp n1, vvg n1 p-acp pno31;
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but under the Gospel, as the father did the prodigall son, coming home to him. See Hebr. 12. this difference considered by Paul, Yee are not come to Mount.
but under the Gospel, as the father did the prodigal son, coming home to him. See Hebrew 12. this difference considered by Paul, Ye Are not come to Mount.
cc-acp p-acp dt n1, c-acp dt n1 vdd dt j-jn n1, vvg av-an p-acp pno31. n1 np1 crd d n1 vvn p-acp np1, pn22 vbr xx vvn pc-acp vvi.
(33) lecture (DIV2)
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Sinai, &c. Onely you must rightly understand this. The Jewes had a two-fold consideration; one, as being servile, and another of them, as sonnes, but under age:
Sinai, etc. Only you must rightly understand this. The Jews had a twofold consideration; one, as being servile, and Another of them, as Sons, but under age:
np1, av av-j pn22 vmb av-jn vvi d. dt np2 vhd dt n1 n1; crd, c-acp vbg j, cc j-jn pp-f pno32, c-acp n2, cc-acp p-acp n1:
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so that they were not wholly excluded from the spirit of Adoption: yea, the Apostle saith, That the Promises, and Adoption did belong unto them;
so that they were not wholly excluded from the Spirit of Adoption: yea, the Apostle Says, That the Promises, and Adoption did belong unto them;
av cst pns32 vbdr xx av-jn vvn p-acp dt n1 pp-f n1: uh, dt n1 vvz, cst dt vvz, cc n1 vdd vvi p-acp pno32;
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and David doth appropriate God unto himselfe, as his God, in his prayer, which argued hee had the Spirit of Adoption, inabling him to call, Abba, Father.
and David does Appropriate God unto himself, as his God, in his prayer, which argued he had the Spirit of Adoption, enabling him to call, Abba, Father.
cc np1 vdz vvi np1 p-acp px31, c-acp po31 n1, p-acp po31 n1, r-crq vvd pns31 vhd dt n1 pp-f n1, vvg pno31 pc-acp vvi, np1, n1.
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Now, as they were more obnoxious to an inward bondage, so they were under an outward bondage also, opposite unto which is that Christian liberty Paul speakes of, whereby the yoke of all those ceremonious burdens is taken off them;
Now, as they were more obnoxious to an inward bondage, so they were under an outward bondage also, opposite unto which is that Christian liberty Paul speaks of, whereby the yoke of all those ceremonious burdens is taken off them;
av, c-acp pns32 vbdr av-dc j p-acp dt j n1, av pns32 vbdr p-acp dt j n1 av, j-jn p-acp r-crq vbz cst np1 n1 np1 vvz pp-f, c-crq dt n1 pp-f d d j n2 vbz vvn p-acp pno32;
(33) lecture (DIV2)
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and Paul doth vehemently and fervidly dispute against those that would introduce them.
and Paul does vehemently and fervidly dispute against those that would introduce them.
cc np1 vdz av-j cc av-j vvi p-acp d cst vmd vvi pno32.
(33) lecture (DIV2)
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In the asserting of this difference, one scruple is to be removed, which is this, How could the Jewes be said to be in more servitude then the Christians;
In the asserting of this difference, one scruple is to be removed, which is this, How could the Jews be said to be in more servitude then the Christians;
p-acp dt vvg pp-f d n1, crd n1 vbz pc-acp vbi vvn, r-crq vbz d, c-crq vmd dt np2 vbb vvn pc-acp vbi p-acp dc n1 cs dt np1;
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meerly because of those ceremonies and sacrifices? for, seeing they were commanded by God,
merely Because of those ceremonies and Sacrifices? for, seeing they were commanded by God,
av-j c-acp pp-f d n2 cc n2? p-acp, vvg pns32 vbdr vvn p-acp np1,
(33) lecture (DIV2)
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and had spirituall significations, they did thereby become helpes unto their faith, and were exercises of their piety.
and had spiritual significations, they did thereby become helps unto their faith, and were exercises of their piety.
cc vhd j n2, pns32 vdd av vvi n2 p-acp po32 n1, cc vbdr n2 pp-f po32 n1.
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As under the Gospel none can say that the Sacraments are a burden, and tend to bondage, because they are visible signes:
As under the Gospel none can say that the Sacraments Are a burden, and tend to bondage, Because they Are visible Signs:
p-acp p-acp dt n1 pix vmb vvi d dt n2 vbr dt n1, cc vvi p-acp n1, c-acp pns32 vbr j n2:
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But rather God doth hereby condescend in his great love unto us;
But rather God does hereby condescend in his great love unto us;
cc-acp av-c n1 vdz av vvi p-acp po31 j n1 p-acp pno12;
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for, as Chrysostome observeth, if wee had been incorporeall, God would not then have appointed visible Sacraments, (no more then hee doth to Angels) but now consisting of soul and body, he doth institute some things in an accommodated way to help us, and to promote our faith.
for, as Chrysostom observeth, if we had been incorporeal, God would not then have appointed visible Sacraments, (no more then he does to Angels) but now consisting of soul and body, he does institute Some things in an accommodated Way to help us, and to promote our faith.
p-acp, c-acp np1 vvz, cs pns12 vhd vbn j, np1 vmd xx av vhi vvn j n2, (av-dx av-dc cs pns31 vdz p-acp n2) cc-acp av vvg pp-f n1 cc n1, pns31 vdz vvi d n2 p-acp dt vvn n1 pc-acp vvi pno12, cc pc-acp vvi po12 n1.
(33) lecture (DIV2)
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But this may be answered, that although they were spirituall in signification, yet, they being many,
But this may be answered, that although they were spiritual in signification, yet, they being many,
p-acp d vmb vbi vvn, cst cs pns32 vbdr j p-acp n1, av, pns32 vbg d,
(33) lecture (DIV2)
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4811
and requiring much bodily labour, they could not be observed without much difficulty:
and requiring much bodily labour, they could not be observed without much difficulty:
cc vvg d j n1, pns32 vmd xx vbi vvn p-acp d n1:
(33) lecture (DIV2)
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4812
and therefore no Priest, or Levite, that was spiritually minded, in those dayes, but would rather choose to exercise the ministery under the Gospel,
and Therefore no Priest, or Levite, that was spiritually minded, in those days, but would rather choose to exercise the Ministry under the Gospel,
cc av dx n1, cc np1, cst vbds av-j vvn, p-acp d n2, cc-acp vmd av-c vvi pc-acp vvi dt n1 p-acp dt n1,
(33) lecture (DIV2)
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4813
then to busie himself in the killing of beasts, and fleaing of them, which was their duty to doe.
then to busy himself in the killing of beasts, and flaying of them, which was their duty to do.
cs pc-acp vvi px31 p-acp dt n-vvg pp-f n2, cc vvg pp-f pno32, r-crq vbds po32 n1 pc-acp vdi.
(33) lecture (DIV2)
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4814
Therefore well did Austine observe the love of God in appointing for us Sacraments, fewer in number, easier in observation, and more cleare in signification.
Therefore well did Augustine observe the love of God in appointing for us Sacraments, fewer in number, Easier in observation, and more clear in signification.
av av vdd np1 vvb dt n1 pp-f np1 p-acp vvg p-acp pno12 n2, d p-acp n1, jc p-acp n1, cc av-dc j p-acp n1.
(33) lecture (DIV2)
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4815
Againe, those bodily exercises did rather fit those that were children, and were more convenient to that low condition,
Again, those bodily exercises did rather fit those that were children, and were more convenient to that low condition,
av, d j n2 vdd av vvi d cst vbdr n2, cc vbdr av-dc j p-acp cst j n1,
(33) lecture (DIV2)
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4816
then unto the full age of the Church: and Sacraments, though they be an help, yet they suppose some imbecillity in the subject:
then unto the full age of the Church: and Sacraments, though they be an help, yet they suppose Some imbecility in the Subject:
av p-acp dt j n1 pp-f dt n1: cc n2, cs pns32 vbb dt n1, av pns32 vvb d n1 p-acp dt n-jn:
(33) lecture (DIV2)
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therefore in heaven there shall be none at all.
Therefore in heaven there shall be none At all.
av p-acp n1 a-acp vmb vbi pix p-acp av-d.
(33) lecture (DIV2)
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4818
Onely take notice, that Popery, having introduced so many ceremonious observations, and such a multitude of Church-precepts, hath made the times of the Gospel to be the times of noneage againe.
Only take notice, that Popery, having introduced so many ceremonious observations, and such a multitude of Church-precepts, hath made the times of the Gospel to be the times of noneage again.
j vvb n1, cst n1, vhg vvd av d j n2, cc d dt n1 pp-f n2, vhz vvn dt n2 pp-f dt n1 pc-acp vbi dt n2 pp-f n1 av.
(33) lecture (DIV2)
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4819
This also discovereth that such are not spirituall, that delight in ceremoniall waies:
This also Discovereth that such Are not spiritual, that delight in ceremonial ways:
np1 av vvz cst d vbr xx j, cst vvb p-acp j n2:
(33) lecture (DIV2)
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4820
and the more men fixe their heart upon sensible observations, the lesse they partake of spirituall.
and the more men fix their heart upon sensible observations, the less they partake of spiritual.
cc dt dc n2 vvi po32 n1 p-acp j n2, dt av-dc pns32 vvb pp-f j.
(33) lecture (DIV2)
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4821
I will instance but in a fourth (because these differences are given by most that treate on this subject) and that shall be the continuance and abode of it.
I will instance but in a fourth (Because these differences Are given by most that Treat on this Subject) and that shall be the Continuance and Abided of it.
pns11 vmb n1 cc-acp p-acp dt ord (c-acp d n2 vbr vvn p-acp ds cst vvb p-acp d n-jn) cc cst vmb vbi dt n1 cc n1 pp-f pn31.
(33) lecture (DIV2)
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4822
The Law, in that Mosaicall administration, was to indure but till Christ the fulnesse came;
The Law, in that Mosaical administration, was to endure but till christ the fullness Come;
dt n1, p-acp cst j n1, vbds pc-acp vvi cc-acp c-acp np1 dt n1 vvd;
(33) lecture (DIV2)
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4823
and then, as the scaffolds are pulled downe when the house is built, so were all those externall ordinances to be abolished, when Christ himselfe came.
and then, as the scaffolds Are pulled down when the house is built, so were all those external ordinances to be abolished, when christ himself Come.
cc av, c-acp dt n2 vbr vvn a-acp c-crq dt n1 vbz vvn, av vbdr d d j n2 pc-acp vbi vvn, c-crq np1 px31 vvd.
(33) lecture (DIV2)
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4824
A candle is superfluous when the sun appeareth. A School-master is not necessary to those that have obtained perfect knowledge.
A candle is superfluous when the sun appears. A Schoolmaster is not necessary to those that have obtained perfect knowledge.
dt n1 vbz j c-crq dt n1 vvz. dt n1 vbz xx j p-acp d cst vhb vvn j n1.
(33) lecture (DIV2)
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4825
Milke is not comely for those who live on solide meat.
Milk is not comely for those who live on solid meat.
n1 vbz xx j p-acp d r-crq vvb p-acp j n1.
(33) lecture (DIV2)
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4826
The chaffe preserves the corne, but when the corne is gathered, the chaffe is thrown away.
The chaff preserves the corn, but when the corn is gathered, the chaff is thrown away.
dt n1 vvz dt n1, cc-acp c-crq dt n1 vbz vvn, dt n1 vbz vvn av.
(33) lecture (DIV2)
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4827
And when the fruit cometh, the flower falleth to the ground.
And when the fruit comes, the flower falls to the ground.
cc c-crq dt n1 vvz, dt n1 vvz p-acp dt n1.
(33) lecture (DIV2)
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4828
And in this sense the Apostle, Heb. 7. doth argue against it, saying, it could bring nothing to perfection.
And in this sense the Apostle, Hebrew 7. does argue against it, saying, it could bring nothing to perfection.
cc p-acp d n1 dt n1, np1 crd vdz vvi p-acp pn31, vvg, pn31 vmd vvi pix p-acp n1.
(33) lecture (DIV2)
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4829
Neither could any of those purifications work any good and spiritual effect.
Neither could any of those purifications work any good and spiritual Effect.
av-d vmd d pp-f d n2 vvb d j cc j n1.
(33) lecture (DIV2)
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4830
It behoved therefore that a Christ should be exhibited, which would work all those spirituall mercies for us.
It behooved Therefore that a christ should be exhibited, which would work all those spiritual Mercies for us.
pn31 vvd av cst dt np1 vmd vbi vvn, r-crq vmd vvi d d j n2 p-acp pno12.
(33) lecture (DIV2)
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Hence had there been no farther proceeding, but wee must alwaies have stayed in such offerings,
Hence had there been no farther proceeding, but we must always have stayed in such offerings,
av vhd a-acp vbn dx jc n-vvg, cc-acp pns12 vmb av vhi vvn p-acp d n2,
(33) lecture (DIV2)
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4832
and sacrifices, it had been impossible for ever that God should have been pleased with us.
and Sacrifices, it had been impossible for ever that God should have been pleased with us.
cc n2, pn31 vhd vbn j p-acp av cst np1 vmd vhi vbn vvn p-acp pno12.
(33) lecture (DIV2)
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4833
It is therefore in this respect that it was to be antiquated, and a better covenant to come in the roome of it.
It is Therefore in this respect that it was to be antiquated, and a better Covenant to come in the room of it.
pn31 vbz av p-acp d n1 cst pn31 vbds pc-acp vbi vvn, cc dt jc n1 pc-acp vvi p-acp dt n1 pp-f pn31.
(33) lecture (DIV2)
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4834
The Apostle calleth those things, Heb. 10. a shadow: Now a shadow that doth shew a man,
The Apostle calls those things, Hebrew 10. a shadow: Now a shadow that does show a man,
dt n1 vvz d n2, np1 crd dt n1: av dt n1 cst vdz vvi dt n1,
(33) lecture (DIV2)
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4835
but yet the shadow that doth not live, or eate, or speake:
but yet the shadow that does not live, or eat, or speak:
cc-acp av dt n1 cst vdz xx vvi, cc vvi, cc vvi:
(33) lecture (DIV2)
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4836
so those sacrifices they shadowed out Christ, but yet they could not exhibite the reall benefits by Christ.
so those Sacrifices they shadowed out christ, but yet they could not exhibit the real benefits by christ.
av d n2 pns32 vvd av np1, cc-acp av pns32 vmd xx vvi dt j n2 p-acp np1.
(33) lecture (DIV2)
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4837
As Elisha sent his servant with a staffe to raise up the Shunamites son, but hee could doe nothing;
As Elisha sent his servant with a staff to raise up the Shunamites son, but he could do nothing;
p-acp np1 vvd po31 n1 p-acp dt n1 pc-acp vvi a-acp dt np2 n1, cc-acp pns31 vmd vdi pix;
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then cometh the Prophet himselfe, and raiseth him up:
then comes the Prophet himself, and Raiseth him up:
av vvz dt n1 px31, cc vvz pno31 a-acp:
(33) lecture (DIV2)
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so it's here, Moses was like the Prophets servant, hee went with a staffe to raise up those dead in sin,
so it's Here, Moses was like the prophets servant, he went with a staff to raise up those dead in since,
av pn31|vbz av, np1 vbds av-j dt ng1 n1, pns31 vvd p-acp dt n1 pc-acp vvi a-acp d j p-acp n1,
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but could not doe it without Christ.
but could not do it without christ.
cc-acp vmd xx vdi pn31 p-acp np1.
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Here may be one Question made upon these things, and that is, Why God appointed such various and different administrations? This providence of God became a rocke to the Marcionites,
Here may be one Question made upon these things, and that is, Why God appointed such various and different administrations? This providence of God became a rock to the Marcionites,
av vmb vbi crd n1 vvn p-acp d n2, cc d vbz, c-crq np1 vvd d j cc j n2? d n1 pp-f np1 vvd dt n1 p-acp dt np2,
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and Manichees, insomuch that they denyed the same God to be Author of both the Testaments. To answer this;
and manichees, insomuch that they denied the same God to be Author of both the Testaments. To answer this;
cc n2, av cst pns32 vvd dt d n1 pc-acp vbi n1 pp-f d dt n2. p-acp n1 d;
(33) lecture (DIV2)
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certainly God, if hee pleased, could have as clearly revealed Christ, and poured out his Spirit, giving eternall life as plentifully under the Law as under the Gospel.
Certainly God, if he pleased, could have as clearly revealed christ, and poured out his Spirit, giving Eternal life as plentifully under the Law as under the Gospel.
av-j n1, cs pns31 vvd, vmd vhi p-acp av-j vvn np1, cc vvd av po31 n1, vvg j n1 c-acp av-j p-acp dt n1 c-acp p-acp dt n1.
(33) lecture (DIV2)
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But to aske why hee did thus, would be as presumptuous and arrogant, as to aske,
But to ask why he did thus, would be as presumptuous and arrogant, as to ask,
p-acp pc-acp vvi c-crq pns31 vdd av, vmd vbi a-acp j cc j, c-acp pc-acp vvi,
(33) lecture (DIV2)
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why hee created the world no sooner.
why he created the world no sooner.
c-crq pns31 vvd dt n1 av-dx av-c.
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If the School-master teach the new beginner in another way, then hee doth the proficient in study, no man doth blame his wisedome.
If the Schoolmaster teach the new beginner in Another Way, then he does the proficient in study, no man does blame his Wisdom.
cs dt n1 vvb dt j n1 p-acp j-jn n1, cs pns31 vdz dt j p-acp n1, dx n1 vdz vvi po31 n1.
(33) lecture (DIV2)
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As in the Paschall Lamb, they were to eate the flesh, but to throw away the bones;
As in the Paschal Lamb, they were to eat the Flesh, but to throw away the bones;
p-acp p-acp dt np1 n1, pns32 vbdr pc-acp vvi dt n1, cc-acp pc-acp vvi av dt n2;
(33) lecture (DIV2)
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so in all matters of religion, those things that are revealed and profitable wee may feed upon,
so in all matters of Religion, those things that Are revealed and profitable we may feed upon,
av p-acp d n2 pp-f n1, d n2 cst vbr vvn cc j pns12 vmb vvi p-acp,
(33) lecture (DIV2)
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and whatsoever is abstruse and difficult, we may let goe. Praestat per Deum nescire, quia ipse non revelaverit;
and whatsoever is abstruse and difficult, we may let go. Praestat per God Not know, quia ipse non revelaverit;
cc r-crq vbz j cc j, pns12 vmb vvi vvi. fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la;
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quàm per hominem scire, quia ipse praesumpserit, Tert. de Anima.quàm per hominem Scire, quia ipse praesumpserit, Tert de Anima.
fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, np1 fw-fr fw-la.
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Now, to conclude, I come to give the difference between the Law strictly taken, as requiring exact and perfect obedience, promising eternall life upon no other termes:
Now, to conclude, I come to give the difference between the Law strictly taken, as requiring exact and perfect Obedience, promising Eternal life upon no other terms:
av, pc-acp vvi, pns11 vvb pc-acp vvi dt n1 p-acp dt n1 av-j vvn, c-acp vvg j cc j n1, vvg j n1 p-acp dx j-jn n2:
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and the Gospel strictly taken, as a solemne promulgation of Christ, and his benefits to a broken sinner.
and the Gospel strictly taken, as a solemn Promulgation of christ, and his benefits to a broken sinner.
cc dt n1 av-j vvn, c-acp dt j n1 pp-f np1, cc po31 n2 p-acp dt j-vvn n1.
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And the first is this, The Law in some measure of it is made knowne by naturall light, and so agreeable to a naturall conscience. I say in some measure;
And the First is this, The Law in Some measure of it is made known by natural Light, and so agreeable to a natural conscience. I say in Some measure;
cc dt ord vbz d, dt n1 p-acp d n1 pp-f pn31 vbz vvn vvn p-acp j n1, cc av j p-acp dt j n1. pns11 vvb p-acp d n1;
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for there is much of the duty of the Law that is unknowne to naturall consciences,
for there is much of the duty of the Law that is unknown to natural Consciences,
c-acp pc-acp vbz d pp-f dt n1 pp-f dt n1 cst vbz j p-acp j n2,
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yet the most externall and outward duties are knowne, and accordingly as the truth of them is discerned by naturall light,
yet the most external and outward duties Are known, and accordingly as the truth of them is discerned by natural Light,
av dt av-ds j cc j n2 vbr vvn, cc av-vvg p-acp dt n1 pp-f pno32 vbz vvn p-acp j n1,
(33) lecture (DIV2)
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so the will doth joyne with them as good to be done (though not in a godly way.) But it is otherwise with the Gospel,
so the will does join with them as good to be done (though not in a godly Way.) But it is otherwise with the Gospel,
av dt n1 vdz vvi p-acp pno32 p-acp j pc-acp vbi vdn (cs xx p-acp dt j n1.) p-acp pn31 vbz av p-acp dt n1,
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for the very truth of it must be wholly revealed by God, so that no naturall acumen in the world, could ever have excogitated this wonderfull remedy, of justification and salvation by Christ. for the very truth of it must be wholly revealed by God, so that no natural acumen in the world, could ever have excogitated this wonderful remedy, of justification and salvation by christ.
p-acp dt j n1 pp-f pn31 vmb vbi av-jn vvn p-acp np1, av cst dx j n1 p-acp dt n1, vmd av vhi vvn d j n1, pp-f n1 cc n1 p-acp np1.
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And as it is thus above knowledge, so the heart is more averse from this way.
And as it is thus above knowledge, so the heart is more averse from this Way.
cc c-acp pn31 vbz av p-acp n1, av dt n1 vbz av-dc j p-acp d n1.
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And by this you may see, why it is such an hard thing to beleeve,
And by this you may see, why it is such an hard thing to believe,
cc p-acp d pn22 vmb vvi, c-crq pn31 vbz d dt j n1 pc-acp vvi,
(33) lecture (DIV2)
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why the people of God are so hardly perswaded, when loaden with guilt, to rowle their soules upon Christ.
why the people of God Are so hardly persuaded, when loaded with guilt, to roll their Souls upon christ.
c-crq dt n1 pp-f np1 vbr av av vvn, c-crq vvn p-acp n1, pc-acp vvi po32 n2 p-acp np1.
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The reason is, there is nothing in his naturall conscience to further him in this duty.
The reason is, there is nothing in his natural conscience to further him in this duty.
dt n1 vbz, pc-acp vbz pix p-acp po31 j n1 p-acp jc pno31 p-acp d n1.
(33) lecture (DIV2)
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Presse a man against murder, theft, adultery, here is naturall conscience joyning for this duty: but urge him to beleeve, this is altogether above nature.
Press a man against murder, theft, adultery, Here is natural conscience joining for this duty: but urge him to believe, this is altogether above nature.
vvb dt n1 p-acp n1, n1, n1, av vbz j n1 vvg p-acp d n1: cc-acp vvb pno31 pc-acp vvi, d vbz av p-acp n1.
(33) lecture (DIV2)
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Hence it is also, that naturally we seek to be justified by the workes wee doe;
Hence it is also, that naturally we seek to be justified by the works we do;
av pn31 vbz av, cst av-j pns12 vvb pc-acp vbi vvn p-acp dt n2 pns12 vdb;
(33) lecture (DIV2)
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so that to be justified by faith is another way, then corrupted nature in us, or right nature in Adam would have inclined unto.
so that to be justified by faith is Another Way, then corrupted nature in us, or right nature in Adam would have inclined unto.
av cst pc-acp vbi vvn p-acp n1 vbz j-jn n1, av vvn n1 p-acp pno12, cc j-jn n1 p-acp np1 vmd vhi vvn p-acp.
(33) lecture (DIV2)
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Therefore let not the people of God be so discouraged in their agonies and combats about their unbeliefe:
Therefore let not the people of God be so discouraged in their agonies and combats about their unbelief:
av vvb xx dt n1 pp-f np1 vbb av vvn p-acp po32 n2 cc n2 p-acp po32 n1:
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Let them know, that a little degree of faith is of great consequence.
Let them know, that a little degree of faith is of great consequence.
vvb pno32 vvi, cst dt j n1 pp-f n1 vbz pp-f j n1.
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And if he said, that Christianity was perpetua naturae violentia, a perpetuall violence offered to nature, this is most sure in matter of faith.
And if he said, that Christianity was perpetua naturae Violence, a perpetual violence offered to nature, this is most sure in matter of faith.
cc cs pns31 vvd, cst np1 vbds fw-la fw-la fw-la, dt j n1 vvn p-acp n1, d vbz av-ds j p-acp n1 pp-f n1.
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Wee are as froward in rejecting of a promise, as stubborne in refusing of a command.
we Are as froward in rejecting of a promise, as stubborn in refusing of a command.
pns12 vbr a-acp j p-acp vvg pp-f dt n1, c-acp j p-acp vvg pp-f dt n1.
(33) lecture (DIV2)
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The second difference is in the object matter: The Law holdeth forth a perfect righteousnesse, and will not admit of any other; The second difference is in the Object matter: The Law holds forth a perfect righteousness, and will not admit of any other;
dt ord n1 vbz p-acp dt n1 n1: dt n1 vvz av dt j n1, cc vmb xx vvi pp-f d n-jn;
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but the Gospel that condescends, and brings pardon through Christ. And this is the maine difference, and in which they can never be made one.but the Gospel that condescends, and brings pardon through christ. And this is the main difference, and in which they can never be made one.
cc-acp dt n1 cst vvz, cc vvz n1 p-acp np1. cc d vbz dt j n1, cc p-acp r-crq pns32 vmb av-x vbi vvn crd.
(33) lecture (DIV2)
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Now the Papist, Arminian, Socinian, and others, do overthrow this grand and maine difference, holding justification by works under some notion, or other:
Now the Papist, Arminian, Socinian, and Others, do overthrow this grand and main difference, holding justification by works under Some notion, or other:
av dt njp, np1, np1, cc n2-jn, vdb vvi d j cc j n1, vvg n1 p-acp n2 p-acp d n1, cc j-jn:
(33) lecture (DIV2)
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whereas the Apostle maketh an immediate opposition, If of faith, then not of works.
whereas the Apostle makes an immediate opposition, If of faith, then not of works.
cs dt n1 vvz dt j n1, cs pp-f n1, cs xx pp-f n2.
(33) lecture (DIV2)
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The Apostle doth not distinguish of works of nature, and works of grace, or works of grace perfect and imperfect:
The Apostle does not distinguish of works of nature, and works of grace, or works of grace perfect and imperfect:
dt n1 vdz xx vvi pp-f n2 pp-f n1, cc n2 pp-f n1, cc n2 pp-f n1 j cc j:
(33) lecture (DIV2)
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but speaketh absolutely, and so doth also exclude that subtile opinion, of making faith to justifie as a work;
but speaks absolutely, and so does also exclude that subtle opinion, of making faith to justify as a work;
cc-acp vvz av-j, cc av vdz av vvi d j n1, pp-f vvg n1 pc-acp vvi p-acp dt n1;
(33) lecture (DIV2)
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for the Apostle, making an opposition between faith and works, must necessarily take faith under such a notion, as cannot be a work.
for the Apostle, making an opposition between faith and works, must necessarily take faith under such a notion, as cannot be a work.
p-acp dt n1, vvg dt n1 p-acp n1 cc n2, vmb av-j vvi n1 p-acp d dt n1, c-acp vmbx vbi dt n1.
(33) lecture (DIV2)
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And this truth is that which is the pillar of the Church of God, and that which differenceth us from Jewes, Turkes, Papists, and many heretickes.
And this truth is that which is the pillar of the Church of God, and that which differenceth us from Jews, Turkes, Papists, and many Heretics.
cc d n1 vbz d r-crq vbz dt n1 pp-f dt n1 pp-f np1, cc cst r-crq vvz pno12 p-acp np2, np2, njp2, cc d n2.
(33) lecture (DIV2)
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The third difference is from the manner of obtaining the good thing promised: Hee that shall obtaine eternall life by the Law, hath it of debt, The third difference is from the manner of obtaining the good thing promised: He that shall obtain Eternal life by the Law, hath it of debt,
dt ord n1 vbz p-acp dt n1 pp-f vvg dt j n1 vvd: pns31 cst vmb vvi j n1 p-acp dt n1, vhz pn31 pp-f n1,
(33) lecture (DIV2)
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and by way of justice, Rom. 4. 4. Not as if Adam in the state of innocency could have merited at Gods hands;and by Way of Justice, Rom. 4. 4. Not as if Adam in the state of innocency could have merited At God's hands;
cc p-acp n1 pp-f n1, np1 crd crd xx c-acp cs np1 p-acp dt n1 pp-f n1 vmd vhi vvn p-acp npg1 n2;
(33) lecture (DIV2)
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or as if God became in strict justice a debtor; seeing Adam was beholding to God for all:
or as if God became in strict Justice a debtor; seeing Adam was beholding to God for all:
cc c-acp cs np1 vvd p-acp j n1 dt n1; vvg np1 vbds vvg p-acp np1 p-acp d:
(33) lecture (DIV2)
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but in some sense it would have been so. Hence boasting would not then have been excluded:
but in Some sense it would have been so. Hence boasting would not then have been excluded:
cc-acp p-acp d n1 pn31 vmd vhi vbn av. av vvg vmd xx av vhi vbn vvn:
(33) lecture (DIV2)
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eternall life being the reward of those holy workes, which he should have done, but now all is of grace, through Christ;
Eternal life being the reward of those holy works, which he should have done, but now all is of grace, through christ;
j n1 vbg dt n1 pp-f d j n2, r-crq pns31 vmd vhi vdn, cc-acp av d vbz pp-f n1, p-acp np1;
(33) lecture (DIV2)
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our righteousness is meerly Gods indulgence: not the holinesse that is in us, but the sinne pardoned makes us acceptable. our righteousness is merely God's indulgence: not the holiness that is in us, but the sin pardoned makes us acceptable.
po12 n1 vbz av-j ng1 n1: xx dt n1 cst vbz p-acp pno12, cc-acp dt n1 vvn vvz pno12 j.
(33) lecture (DIV2)
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So that the broken contrite heart can never sufficiently admire the grace and goodnesse of God in the Gospel-way:
So that the broken contrite heart can never sufficiently admire the grace and Goodness of God in the Gospel way:
av cst dt j-vvn j n1 vmb av-x av-j vvi dt n1 cc n1 pp-f np1 p-acp dt n1:
(33) lecture (DIV2)
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And no marvell if so be that Paul is so frequently ravished with the considerations thereof.
And no marvel if so be that Paul is so frequently ravished with the considerations thereof.
cc dx n1 cs av vbb d np1 vbz av av-j vvd p-acp dt n2 av.
(33) lecture (DIV2)
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This may well be called good newes, NONLATINALPHABET And if our hearts were spiritually affected, wee should say, How beautifull are the feet of those that bring these glad tydings?
This may well be called good news, And if our hearts were spiritually affected, we should say, How beautiful Are the feet of those that bring these glad tidings?
d vmb av vbi vvn j n1, cc cs po12 n2 vbdr av-j vvn, pns12 vmd vvi, c-crq j vbr dt n2 pp-f d cst vvb d j n2?
(33) lecture (DIV2)
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The fourth difference is in respect of the subject: The Law, strictly taken, is onely for those who have a perfect and holy nature: The fourth difference is in respect of the Subject: The Law, strictly taken, is only for those who have a perfect and holy nature:
dt ord n1 vbz p-acp n1 pp-f dt n-jn: dt n1, av-j vvn, vbz av-j p-acp d r-crq vhb dt j cc j n1:
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therefore it's a Covenant, (as you heard) of friendship, and not of reconciliation, so that there is no necessity of any Mediatour.
Therefore it's a Covenant, (as you herd) of friendship, and not of reconciliation, so that there is no necessity of any Mediator.
av pn31|vbz dt n1, (c-acp pn22 vvd) pp-f n1, cc xx pp-f n1, av cst pc-acp vbz dx n1 pp-f d n1.
(33) lecture (DIV2)
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Indeed, there is good use of urging it to proud Pharisaicall men, to bring them out of love with themselves;
Indeed, there is good use of urging it to proud Pharisaical men, to bring them out of love with themselves;
np1, pc-acp vbz j n1 pp-f vvg pn31 p-acp j j n2, pc-acp vvi pno32 av pp-f n1 p-acp px32;
(33) lecture (DIV2)
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to grosse sinners, that their hearts might be broken, seeing the curses belong to them;
to gross Sinners, that their hearts might be broken, seeing the curses belong to them;
p-acp j n2, cst po32 n2 vmd vbi vvn, vvg dt n2 vvb p-acp pno32;
(33) lecture (DIV2)
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yea, to the godly also, to teach them the faire copy they are to write after:
yea, to the godly also, to teach them the fair copy they Are to write After:
uh, p-acp dt j av, pc-acp vvi pno32 dt j n1 pns32 vbr pc-acp vvi a-acp:
(33) lecture (DIV2)
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but, in respect of justification by it, and eternall life, there is none can have that benefit but such who shall be found perfectly holy:
but, in respect of justification by it, and Eternal life, there is none can have that benefit but such who shall be found perfectly holy:
cc-acp, p-acp n1 pp-f n1 p-acp pn31, cc j n1, pc-acp vbz pix vmb vhi d n1 p-acp d r-crq vmb vbi vvn av-j j:
(33) lecture (DIV2)
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It was not Moses, but the serpent that did heale;
It was not Moses, but the serpent that did heal;
pn31 vbds xx np1, p-acp dt n1 cst vdd vvi;
(33) lecture (DIV2)
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so it is not the Law, but Christ that can comfort broken hearts stung with sinne.
so it is not the Law, but christ that can Comfort broken hearts stung with sin.
av pn31 vbz xx dt n1, cc-acp np1 cst vmb vvi j-vvn n2 vvn p-acp n1.
(33) lecture (DIV2)
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The Priest, and the Levite, they passe by, not pitying of him.
The Priest, and the Levite, they pass by, not pitying of him.
dt n1, cc dt np1, pns32 vvb p-acp, xx vvg pp-f pno31.
(33) lecture (DIV2)
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But now the Subject to whom the Gospel is given, is a broken hearted sinner, one that feeleth himselfe ready to be covered over with all confusion, one that lyeth wounded in conscience, crying for some oyle to be poured into his wounds. But now the Subject to whom the Gospel is given, is a broken hearted sinner, one that feeleth himself ready to be covered over with all confusion, one that lies wounded in conscience, crying for Some oil to be poured into his wounds.
p-acp av dt j-jn p-acp ro-crq dt n1 vbz vvn, vbz dt j-vvn j-vvn n1, pi cst vvz px31 j pc-acp vbi vvn a-acp p-acp d n1, pi cst vvz vvn p-acp n1, vvg p-acp d n1 pc-acp vbi vvn p-acp po31 n2.
(33) lecture (DIV2)
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Oh! what miserable comforters then must all Popish and Socinian Doctors be, who will advise the sinfull tempted man to seek out works for the Law;
Oh! what miserable Comforters then must all Popish and Socinian Doctors be, who will Advice the sinful tempted man to seek out works for the Law;
uh q-crq j n2 av vmb d j cc np1 n2 vbi, r-crq vmb vvi dt j vvn n1 pc-acp vvi av n2 p-acp dt n1;
(33) lecture (DIV2)
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which is as uncomfortable, as to bid a sicke diseased man get some of the Philosophers stone,
which is as uncomfortable, as to bid a sick diseased man get Some of the Philosophers stone,
r-crq vbz a-acp j, c-acp pc-acp vvi dt j j-vvn n1 vvi d pp-f dt ng1 n1,
(33) lecture (DIV2)
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or to eate a piece of a Phoenix, and then, and not till then, hee shall be in ease?
or to eat a piece of a Phoenix, and then, and not till then, he shall be in ease?
cc pc-acp vvi dt n1 pp-f dt n1, cc av, cc xx c-acp av, pns31 vmb vbi p-acp n1?
(33) lecture (DIV2)
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4899
Lastly, The Law differeth in the forme of it from the Gospel: The Law is conditionall, but the Gospel absolute.
Lastly, The Law differeth in the Form of it from the Gospel: The Law is conditional, but the Gospel absolute.
ord, dt n1 vvz p-acp dt n1 pp-f pn31 p-acp dt n1: dt n1 vbz j, cc-acp dt n1 j.
(33) lecture (DIV2)
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I find this Question a very troublesome one, Whether the Gospel be absolute or no? Whether Gospel be a doctrine of workes? Whether it hath precepts,
I find this Question a very troublesome one, Whither the Gospel be absolute or no? Whither Gospel be a Doctrine of works? Whither it hath Precepts,
pns11 vvb d n1 dt j j pi, cs dt n1 vbb j cc dx? cs n1 vbb dt n1 pp-f n2? cs pn31 vhz n2,
(33) lecture (DIV2)
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or threatnings? Now the meaning of this Question is not, Whether the Gospel be so absolute that it requireth not faith as a condition: or threatenings? Now the meaning of this Question is not, Whither the Gospel be so absolute that it requires not faith as a condition:
cc n2-vvg? av dt n1 pp-f d n1 vbz xx, cs dt n1 vbb av j cst pn31 vvz xx n1 p-acp dt n1:
(33) lecture (DIV2)
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Or, Whether it be so absolute, as that it excludeth all repentance and holinesse; hee is an infant in Scripture that thinketh so:
Or, Whither it be so absolute, as that it excludeth all Repentance and holiness; he is an infant in Scripture that Thinketh so:
cc, cs pn31 vbb av j, c-acp cst pn31 vvz d n1 cc n1; pns31 vbz dt n1 p-acp n1 cst vvz av:
(33) lecture (DIV2)
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4903
But, Whether the Gospel doth promise eternall life to a man for any dignity, intention, merit, work or any disposition in us under any distinction or notion whatsoever;
But, Whither the Gospel does promise Eternal life to a man for any dignity, intention, merit, work or any disposition in us under any distinction or notion whatsoever;
cc-acp, cs dt n1 vdz vvi j n1 p-acp dt n1 p-acp d n1, n1, n1, n1 cc d n1 p-acp pno12 p-acp d n1 cc n1 r-crq;
(33) lecture (DIV2)
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or only to faith apprehending Christ. or only to faith apprehending christ.
cc av-j p-acp n1 vvg np1.
(33) lecture (DIV2)
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Now the Answer is, that if we take the Gospel largely, for the doctrine of Christ and the Apostles, there is no question,
Now the Answer is, that if we take the Gospel largely, for the Doctrine of christ and the Apostles, there is no question,
av dt n1 vbz, cst cs pns12 vvb dt n1 av-j, p-acp dt n1 pp-f np1 cc dt n2, pc-acp vbz dx n1,
(33) lecture (DIV2)
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4906
but they pressed duty of mortification and sanctification, threatning those that do not so:
but they pressed duty of mortification and sanctification, threatening those that do not so:
cc-acp pns32 vvd n1 pp-f n1 cc n1, vvg d cst vdb xx av:
(33) lecture (DIV2)
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4907
but if you take the Gospel strictly, then it holdeth forth nothing but remission of sinnes through Christ, not requiring any other duty as a condition,
but if you take the Gospel strictly, then it holds forth nothing but remission of Sins through christ, not requiring any other duty as a condition,
cc-acp cs pn22 vvb dt n1 av-j, cs pn31 vvz av pix cc-acp n1 pp-f n2 p-acp np1, xx vvg d j-jn n1 p-acp dt n1,
(33) lecture (DIV2)
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or using any threatning words thereunto.
or using any threatening words thereunto.
cc vvg d j-vvg n2 av.
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But then it may be demanded, To which is repentance reduced? Is it a duty of the Law,
But then it may be demanded, To which is Repentance reduced? Is it a duty of the Law,
p-acp av pn31 vmb vbi vvn, p-acp r-crq vbz n1 vvn? vbz pn31 dt n1 pp-f dt n1,
(33) lecture (DIV2)
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or a duty of the Gospel? Of the Law, strictly taken, it cannot be, because that admitteth none.
or a duty of the Gospel? Of the Law, strictly taken, it cannot be, Because that admitteth none.
cc dt n1 pp-f dt n1? pp-f dt n1, av-j vvn, pn31 vmbx vbi, c-acp cst vvz pix.
(33) lecture (DIV2)
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Must it not therefore be of the Gospel? And I find in this particular different either expressions or opinions;
Must it not Therefore be of the Gospel? And I find in this particular different either expressions or opinions;
vmb pn31 xx av vbi pp-f dt n1? cc pns11 vvb p-acp d j j d n2 cc n2;
(33) lecture (DIV2)
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and generally the Lutheran Divines doe oppose the Antinomians upon this very ground, that the Gospel is not a Sermon of repentance, nor doth exhort thereunto;
and generally the Lutheran Divines do oppose the Antinomians upon this very ground, that the Gospel is not a Sermon of Repentance, nor does exhort thereunto;
cc av-j dt njp vvz vdb vvi dt njp2 p-acp d j n1, cst dt n1 vbz xx dt n1 pp-f n1, ccx vdz vvi av;
(33) lecture (DIV2)
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but it must be had from the Law, which doth prepare them for Christ.
but it must be had from the Law, which does prepare them for christ.
cc-acp pn31 vmb vbi vhn p-acp dt n1, r-crq vdz vvi pno32 p-acp np1.
(33) lecture (DIV2)
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4914
I shall therefore, because this was the foundation of Antinomianisme, and it had its rise from hence, handle the next day this Question, Whether the Gospel doth command repentance, or no.
I shall Therefore, Because this was the Foundation of Antinomianism, and it had its rise from hence, handle the next day this Question, Whither the Gospel does command Repentance, or no.
pns11 vmb av, c-acp d vbds dt n1 pp-f np1, cc pn31 vhd po31 n1 p-acp av, vvb dt ord n1 d n1, cs dt n1 vdz vvi n1, cc uh-dx.
(33) lecture (DIV2)
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Or, Whether it be onely from the Law.
Or, Whither it be only from the Law.
cc, cs pn31 vbb j p-acp dt n1.
(33) lecture (DIV2)
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4916
LECTURE XXVII. ROM. 3. 27. Where is boasting then? It is excluded. By what law? of works? Nay, but by the law of faith.
LECTURE XXVII. ROM. 3. 27. Where is boasting then? It is excluded. By what law? of works? Nay, but by the law of faith.
n1 np1. np1. crd crd q-crq vbz vvg av? pn31 vbz vvn. p-acp r-crq n1? pp-f n2? uh-x, cc-acp p-acp dt n1 pp-f n1.
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I Proceed to the handling of this Question, Whether the Gospel preach repentance or no: seeing this made the great commotion at first between the Orthodoxe and Antinomians.
I Proceed to the handling of this Question, Whither the Gospel preach Repentance or no: seeing this made the great commotion At First between the Orthodox and Antinomians.
pns11 vvb p-acp dt n-vvg pp-f d n1, cs dt n1 vvb n1 cc dx: vvg d vvd dt j n1 p-acp ord p-acp dt n1 cc njp2.
(34) lecture (DIV2)
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4918
I shall despatch this in few words,
I shall dispatch this in few words,
pns11 vmb vvi d p-acp d n2,
(34) lecture (DIV2)
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4919
1. The word [ Repentance, ] is taken sometimes largely, and sometimes strictly: when it is taken largely, it comprehends faith in it,
1. The word [ Repentance, ] is taken sometime largely, and sometime strictly: when it is taken largely, it comprehends faith in it,
crd dt n1 [ np1-n, ] vbz vvn av av-j, cc av av-j: c-crq pn31 vbz vvn av-j, pn31 vvz n1 p-acp pn31,
(34) lecture (DIV2)
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and is the whole turning unto God, Rev. 2. 5. sometimes it is used strictly, for sorrow about sinne, and so distinguished from faith.
and is the Whole turning unto God, Rev. 2. 5. sometime it is used strictly, for sorrow about sin, and so distinguished from faith.
cc vbz dt j-jn vvg p-acp np1, n1 crd crd av pn31 vbz vvn av-j, p-acp n1 p-acp n1, cc av vvn p-acp n1.
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Thus they repented not, that they might beleeve, and faith and repentance are put together.
Thus they repented not, that they might believe, and faith and Repentance Are put together.
av pns32 vvd xx, cst pns32 vmd vvi, cc n1 cc n1 vbr vvn av.
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4922
Now all the while a man hath trouble and sorrow for sinne, without faith, it is like the body without the soule;
Now all the while a man hath trouble and sorrow for sin, without faith, it is like the body without the soul;
av d dt n1 dt n1 vhz n1 cc n1 p-acp n1, p-acp n1, pn31 vbz av-j dt n1 p-acp dt n1;
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4923
yea, it carrieth a man with Cain, and Judas, into the very pit of despaire;
yea, it Carrieth a man with Cain, and Judas, into the very pit of despair;
uh, pn31 vvz dt n1 p-acp np1, cc np1, p-acp dt j n1 pp-f n1;
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4924
when a man seeth how much is against him, and not how much is for him, it cannot but crush,
when a man sees how much is against him, and not how much is for him, it cannot but crush,
c-crq dt n1 vvz c-crq d vbz p-acp pno31, cc xx c-crq d vbz p-acp pno31, pn31 vmbx cc-acp vvi,
(34) lecture (DIV2)
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4925
and weigh him downe to the ground. The teares of repentance are like those waters, very bitter, till Christ sweeten them.
and weigh him down to the ground. The tears of Repentance Are like those waters, very bitter, till christ sweeten them.
cc vvb pno31 a-acp p-acp dt n1. dt n2 pp-f n1 vbr av-j d n2, av j, c-acp np1 vvb pno32.
(34) lecture (DIV2)
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4926
2. Consider this, that the Law was never meerly and solely administred, nor yet the Gospel, but they are twinnes, that are inseparably united in the Word and Ministery.
2. Consider this, that the Law was never merely and solely administered, nor yet the Gospel, but they Are twins, that Are inseparably united in the Word and Ministry.
crd vvb d, cst dt n1 vbds av-x av-j cc av-j vvn, ccx av dt n1, cc-acp pns32 vbr n2, cst vbr av-j vvn p-acp dt n1 cc n1.
(34) lecture (DIV2)
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4927
Howsoever strictly taken, there is a vaste gulfe of opposition between each other; yet in their use they become exceeding subservient, and helpfull mutually.
Howsoever strictly taken, there is a vast gulf of opposition between each other; yet in their use they become exceeding subservient, and helpful mutually.
c-acp av-j vvn, pc-acp vbz dt j n1 pp-f n1 p-acp d n-jn; av p-acp po32 n1 pns32 vvi j-vvg fw-fr, cc j av-j.
(34) lecture (DIV2)
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4928
It is not good for the Law to be alone, nor yet the Gospel.
It is not good for the Law to be alone, nor yet the Gospel.
pn31 vbz xx j p-acp dt n1 pc-acp vbi j, ccx av dt n1.
(34) lecture (DIV2)
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4929
Now the old Antinomians, they taught repentance by the Gospel onely, that so the Law might be wholly excluded:
Now the old Antinomians, they taught Repentance by the Gospel only, that so the Law might be wholly excluded:
av dt j njp2, pns32 vvd n1 p-acp dt n1 av-j, cst av dt n1 vmd vbi av-jn vvn:
(34) lecture (DIV2)
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4930
thus they did not consider what usefull subserviency they had to one another. The Law directeth, commandeth, and humbleth:
thus they did not Consider what useful subserviency they had to one Another. The Law directeth, commands, and Humbleth:
av pns32 vdd xx vvi r-crq j n1 pns32 vhd p-acp crd j-jn. dt n1 vvz, vvz, cc vvz:
(34) lecture (DIV2)
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4931
The Gospel, that comforteth, refresheth, and supporteth.
The Gospel, that comforts, refresheth, and supporteth.
dt n1, cst vvz, vvz, cc vvz.
(34) lecture (DIV2)
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4932
And it is a great wisedome in a Christian, when hee hath an eye upon both.
And it is a great Wisdom in a Christian, when he hath an eye upon both.
cc pn31 vbz dt j n1 p-acp dt njp, c-crq pns31 vhz dt n1 p-acp d.
(34) lecture (DIV2)
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4933
Many are cast down, because they onely consider the perfection of the Law, and their in ability thereunto:
Many Are cast down, Because they only Consider the perfection of the Law, and their in ability thereunto:
av-d vbr vvn a-acp, c-acp pns32 av-j vvi dt n1 pp-f dt n1, cc po32 j n1 av:
(34) lecture (DIV2)
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4934
On the other side, some grow secure and loose, by attending to free grace onely.
On the other side, Some grow secure and lose, by attending to free grace only.
p-acp dt j-jn n1, d vvb j cc j, p-acp vvg p-acp j n1 av-j.
(34) lecture (DIV2)
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4935
I doe acknowledge, that free grace will melt the heart into kindnes, and the fire will melt,
I do acknowledge, that free grace will melt the heart into kindness, and the fire will melt,
pns11 vdb vvi, cst j n1 vmb vvi dt n1 p-acp n1, cc dt n1 vmb vvi,
(34) lecture (DIV2)
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4936
as well as the hammer batter into pieces; but yet, even this cannot be done, without some use of the Law.
as well as the hammer batter into Pieces; but yet, even this cannot be done, without Some use of the Law.
c-acp av c-acp dt n1 vvb p-acp n2; cc-acp av, av d vmbx vbi vdn, p-acp d n1 pp-f dt n1.
(34) lecture (DIV2)
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4937
3. Therefore, being there is such a neare linck between both these in their practicall use, wee need not, with some Learned men, make two Commandements of the Gospel onely;
3. Therefore, being there is such a near link between both these in their practical use, we need not, with Some Learned men, make two commandments of the Gospel only;
crd av, vbg a-acp vbz d dt av-j vvb p-acp d d p-acp po32 j n1, pns12 vvb xx, p-acp d j n2, vvb crd n2 pp-f dt n1 av-j;
(34) lecture (DIV2)
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4938
to wit, the Command to beleeve, and the other Command to repent:to wit, the Command to believe, and the other Command to Repent:
p-acp n1, dt n1 p-acp vvb, cc dt j-jn n1 p-acp vvb:
(34) lecture (DIV2)
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4939
neither need we, with others, make these Commands Appendices to the Gospel, but conclude thus, that, seeing Faith and Repentance have something initiall in them, neither need we, with Others, make these Commands Appendices to the Gospel, but conclude thus, that, seeing Faith and Repentance have something initial in them,
dx n1 pns12, p-acp n2-jn, vvb d vvz np1 p-acp dt n1, cc-acp vvb av, cst, vvg n1 cc n1 vhb pi j p-acp pno32,
(34) lecture (DIV2)
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4940
and something consummative in them, therefore they are both wrought by Law and Gospel also: so that as they say, there is a legall repentance and an evangelicall;and something consummative in them, Therefore they Are both wrought by Law and Gospel also: so that as they say, there is a Legal Repentance and an Evangelical;
cc pi j p-acp pno32, av pns32 vbr av-d vvn p-acp n1 cc n1 av: av d c-acp pns32 vvb, pc-acp vbz dt j n1 cc dt j;
(34) lecture (DIV2)
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4941
so we may say, there is a legall faith, which consists in beleeving of the threatnings,
so we may say, there is a Legal faith, which consists in believing of the threatenings,
av pns12 vmb vvi, pc-acp vbz dt j n1, r-crq vvz p-acp vvg pp-f dt n2-vvg,
(34) lecture (DIV2)
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4942
and the terrours of the Lord; and there is an evangelicall faith, which is in applying of Christ in the Promises.
and the terrors of the Lord; and there is an Evangelical faith, which is in applying of christ in the Promises.
cc dt n2 pp-f dt n1; cc pc-acp vbz dt j n1, r-crq vbz p-acp vvg pp-f np1 p-acp dt vvz.
(34) lecture (DIV2)
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4943
So that legall faith, and repentance, may be called so initially; and when it is evangelicall, it may be said to be consummate.
So that Legal faith, and Repentance, may be called so initially; and when it is Evangelical, it may be said to be consummate.
av cst j n1, cc n1, vmb vbi vvn av av-j; cc c-crq pn31 vbz j, pn31 vmb vbi vvn pc-acp vbi j.
(34) lecture (DIV2)
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4944
If therefore you aske, Whether Faith and Repentance be by the Law, or by the Gospel;
If Therefore you ask, Whither Faith and Repentance be by the Law, or by the Gospel;
cs av pn22 vvb, cs n1 cc n1 vbb p-acp dt n1, cc p-acp dt n1;
(34) lecture (DIV2)
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4945
I answer, It is by both, and that these must not be separated one from the other in the command of these duties.
I answer, It is by both, and that these must not be separated one from the other in the command of these duties.
pns11 vvb, pn31 vbz p-acp d, cc cst d vmb xx vbi vvn pi p-acp dt j-jn p-acp dt n1 pp-f d n2.
(34) lecture (DIV2)
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4946
Hence, fourthly, unbeliefe is a sin against the Law, as well as against the Gospel. Indeed the Gospel that doth manifest, Hence, fourthly, unbelief is a since against the Law, as well as against the Gospel. Indeed the Gospel that does manifest,
av, j, n1 vbz dt n1 p-acp dt n1, c-acp av c-acp p-acp dt n1. av dt n1 cst vdz vvi,
(34) lecture (DIV2)
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4947
and declare the object of justifying faith, but the Law condemneth him that doth not beleeve in him:
and declare the Object of justifying faith, but the Law Condemneth him that does not believe in him:
cc vvi dt n1 pp-f vvg n1, cc-acp dt n1 vvz pno31 cst vdz xx vvi p-acp pno31:
(34) lecture (DIV2)
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4948
Therefore Moses and the Law is said to beare witnesse of Christ, and to accuse the Jewes for refusing the Messias.
Therefore Moses and the Law is said to bear witness of christ, and to accuse the Jews for refusing the Messias.
av np1 cc dt n1 vbz vvn pc-acp vvi n1 pp-f np1, cc pc-acp vvi dt np2 p-acp vvg dt np1.
(34) lecture (DIV2)
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4949
The Law, that requireth beliefe in whatsoever God shall reveale: The Gospel, that makes known Christ;
The Law, that requires belief in whatsoever God shall reveal: The Gospel, that makes known christ;
dt n1, cst vvz n1 p-acp r-crq np1 vmb vvi: dt n1, cst vvz vvn np1;
(34) lecture (DIV2)
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4950
and then the Law, this as it were enlightened by the Gospel, doth fasten a command upon us to beleeve in Christ.
and then the Law, this as it were enlightened by the Gospel, does fasten a command upon us to believe in christ.
cc av dt n1, d c-acp pn31 vbdr vvn p-acp dt n1, vdz vvi dt n1 p-acp pno12 pc-acp vvi p-acp np1.
(34) lecture (DIV2)
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This is true, if you take the Law strictly and separately from Moses his administration of it:
This is true, if you take the Law strictly and separately from Moses his administration of it:
d vbz j, cs pn22 vvb dt n1 av-j cc av-j p-acp np1 po31 n1 pp-f pn31:
(34) lecture (DIV2)
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4952
but if you take it largely, as it was delivered by Moses, then faith in Christ was immediately commanded there,
but if you take it largely, as it was Delivered by Moses, then faith in christ was immediately commanded there,
cc-acp cs pn22 vvb pn31 av-j, c-acp pn31 vbds vvn p-acp np1, av n1 p-acp np1 vbds av-j vvn a-acp,
(34) lecture (DIV2)
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though obscurely, because (as is proved) it was a Covenant of grace.
though obscurely, Because (as is proved) it was a Covenant of grace.
cs av-j, c-acp (c-acp vbz vvn) pn31 vbds dt n1 pp-f n1.
(34) lecture (DIV2)
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4954
You see then, that as in the transfiguration, there was Christ, and Moses together in glory;
You see then, that as in the transfiguration, there was christ, and Moses together in glory;
pn22 vvb av, cst c-acp p-acp dt n1, pc-acp vbds np1, cc np1 av p-acp n1;
(34) lecture (DIV2)
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4955
so likewise may the Law, and the Gospel be together in their glory; and it is through our folly, when we make them practically to hinder one another.
so likewise may the Law, and the Gospel be together in their glory; and it is through our folly, when we make them practically to hinder one Another.
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(34) lecture (DIV2)
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4956
Though all this be true, yet if the Gospel be taken strictly, it is not a doctrine of repentance, or holy workes;
Though all this be true, yet if the Gospel be taken strictly, it is not a Doctrine of Repentance, or holy works;
cs d d vbb j, av cs dt n1 vbi vvn av-j, pn31 vbz xx dt n1 pp-f n1, cc j n2;
(34) lecture (DIV2)
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4957
but a meere gracious promise of Christ to the broken heart for sin; and doth comprehend no more then the glad tidings of a Saviour.
but a mere gracious promise of christ to the broken heart for since; and does comprehend no more then the glad tidings of a Saviour.
cc-acp dt j j n1 pp-f np1 p-acp dt j-vvn n1 p-acp n1; cc vdz vvi dx dc cs dt j n2 pp-f dt n1.
(34) lecture (DIV2)
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It is true, learned men doe sometimes speak otherwise, calling Faith and Repentance the two Evangelicall commands,
It is true, learned men do sometime speak otherwise, calling Faith and Repentance the two Evangelical commands,
pn31 vbz j, j n2 vdb av vvi av, vvg n1 cc n1 dt crd np1 n2,
(34) lecture (DIV2)
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4959
but then they use the word more largely, for the doctrine of Christ and the Apostles,
but then they use the word more largely, for the Doctrine of christ and the Apostles,
cc-acp cs pns32 vvb dt n1 av-dc av-j, p-acp dt n1 pp-f np1 cc dt n2,
(34) lecture (DIV2)
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4960
but in a strict sense it's onely a promise of Christ, and his benefits: And in this sense wee may say, the Gospel doth not terrifie, or accuse.
but in a strict sense it's only a promise of christ, and his benefits: And in this sense we may say, the Gospel does not terrify, or accuse.
cc-acp p-acp dt j n1 pn31|vbz av-j dt n1 pp-f np1, cc po31 n2: cc p-acp d n1 pns12 vmb vvi, dt n1 vdz xx vvi, cc vvi.
(34) lecture (DIV2)
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Indeed there are wofull threatnings to him that rejecteth Christ;
Indeed there Are woeful threatenings to him that rejecteth christ;
np1 a-acp vbr j n2-vvg p-acp pno31 cst vvz np1;
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4962
yea, more severe then to him that refused Moses: but this ariseth from the Law joyned in practicall use with the Gospel.
yea, more severe then to him that refused Moses: but this arises from the Law joined in practical use with the Gospel.
uh, av-dc j cs p-acp pno31 cst vvd np1: p-acp d vvz p-acp dt n1 vvn p-acp j n1 p-acp dt n1.
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And in this sense also it is said to be the savour of death unto many.
And in this sense also it is said to be the savour of death unto many.
cc p-acp d n1 av pn31 vbz vvn pc-acp vbi dt n1 pp-f n1 p-acp d.
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4964
This ariseth not from the nature of the Gospel, but from the Law, that is enlightened by the Gospell:
This arises not from the nature of the Gospel, but from the Law, that is enlightened by the Gospel:
d vvz xx p-acp dt n1 pp-f dt n1, cc-acp p-acp dt n1, cst vbz vvn p-acp dt n1:
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4965
so that hee being already condemned by the Law, for not beleeving in Christ, hee needeth not to be condemned againe by the Gospel.
so that he being already condemned by the Law, for not believing in christ, he needs not to be condemned again by the Gospel.
av cst pns31 vbg av vvn p-acp dt n1, c-acp xx vvg p-acp np1, pns31 vvz xx pc-acp vbi vvn av p-acp dt n1.
(34) lecture (DIV2)
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4966
If you say, May not the sufferings of Christ make us to repent of sinne,
If you say, May not the sufferings of christ make us to Repent of sin,
cs pn22 vvb, vmb xx dt n2 pp-f np1 vvb pno12 pc-acp vvi pp-f n1,
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4967
and all the love hee shewed therein? Doe not godly Ministers, to work people into an hatred of sinne, tell them the price of blood is in every sinne committed? Is it not said, that they shall look upon him whom they have pierced,
and all the love he showed therein? Do not godly Ministers, to work people into an hatred of sin, tell them the price of blood is in every sin committed? Is it not said, that they shall look upon him whom they have pierced,
cc d dt n1 pns31 vvd av? vdb xx j n2, pc-acp vvi n1 p-acp dt n1 pp-f n1, vvb pno32 dt n1 pp-f n1 vbz p-acp d n1 vvn? vbz pn31 xx vvn, cst pns32 vmb vvi p-acp pno31 ro-crq pns32 vhb vvn,
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and mourne for their sinnes? and mourn for their Sins?
cc vvi p-acp po32 n2?
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I answer, all this is true, but then these things work by way of an object, not as a command;
I answer, all this is true, but then these things work by Way of an Object, not as a command;
pns11 vvb, d d vbz j, cc-acp av d n2 vvb p-acp n1 pp-f dt n1, xx p-acp dt n1;
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and it is from the Law, that we should shew our selves kind unto him who loved us unto death;
and it is from the Law, that we should show our selves kind unto him who loved us unto death;
cc pn31 vbz p-acp dt n1, cst pns12 vmd vvi po12 n2 j p-acp pno31 r-crq vvd pno12 p-acp n1;
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so that the object is indeed from the Gospel, but the command to be affected with his death,
so that the Object is indeed from the Gospel, but the command to be affected with his death,
av cst dt n1 vbz av p-acp dt n1, cc-acp dt n1 pc-acp vbi vvn p-acp po31 n1,
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because of his kindnesse therein manifested, doth arise from Gods Law:
Because of his kindness therein manifested, does arise from God's Law:
c-acp pp-f po31 n1 av vvn, vdz vvi p-acp ng1 n1:
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Let therefore those who say, that the preaching of the Gospel will humble men, and break their hearts for their sinnes, consider how that it is true, by the Gospel as an object, by the Law,
Let Therefore those who say, that the preaching of the Gospel will humble men, and break their hearts for their Sins, Consider how that it is true, by the Gospel as an Object, by the Law,
vvb av d r-crq vvb, cst dt vvg pp-f dt n1 vmb vvi n2, cc vvi po32 n2 p-acp po32 n2, vvb c-crq d pn31 vbz j, p-acp dt n1 p-acp dt n1, p-acp dt n1,
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as that which commands such affections to those objects.
as that which commands such affections to those objects.
c-acp d r-crq vvz d n2 p-acp d n2.
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Let the use of this doctrine be, to direct Christians in their practicall improvement of Law and Gospel, without hindring each other.
Let the use of this Doctrine be, to Direct Christians in their practical improvement of Law and Gospel, without hindering each other.
vvb dt n1 pp-f d n1 vbi, pc-acp vvi np1 p-acp po32 j n1 pp-f n1 cc n1, p-acp vvg d n-jn.
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There are many things in Christianity that the people of God make to oppose one another,
There Are many things in Christianity that the people of God make to oppose one Another,
pc-acp vbr d n2 p-acp np1 cst dt n1 pp-f np1 vvi pc-acp vvi pi j-jn,
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when yet they would promote each other, if wisely ordered.
when yet they would promote each other, if wisely ordered.
c-crq av pns32 vmd vvi d n-jn, cs av-j vvn.
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Thus they make their joy and trembling, their faith and repentance, their zeale and prudence, the Law and Gospel to thwart one another;
Thus they make their joy and trembling, their faith and Repentance, their zeal and prudence, the Law and Gospel to thwart one Another;
av pns32 vvb po32 n1 cc j-vvg, po32 n1 cc n1, po32 n1 cc n1, dt n1 cc n1 pc-acp vvi pi j-jn;
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whereas by spirituall wisdome they might unite them: take the Law for a goade, the Gospel for a cordiall:
whereas by spiritual Wisdom they might unite them: take the Law for a goad, the Gospel for a cordial:
cs p-acp j n1 pns32 vmd vvi pno32: vvb dt n1 p-acp dt n1, dt n1 p-acp dt j:
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from the one be instructed, from the other be supported: when thy heart is carelesse and dull, run thither to be excited;
from the one be instructed, from the other be supported: when thy heart is careless and dull, run thither to be excited;
p-acp dt crd vbb vvn, p-acp dt j-jn vbi vvn: c-crq po21 n1 vbz j cc j, vvb av pc-acp vbi vvd;
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when thy soul is dejected and fearfull, throw thy selfe into the armes of the Gospel.
when thy soul is dejected and fearful, throw thy self into the arms of the Gospel.
c-crq po21 n1 vbz vvn cc j, vvb po21 n1 p-acp dt n2 pp-f dt n1.
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The Law hath a lovelinesse in it as well as the Gospel: the one is a pure character and image of the holinesse of God;
The Law hath a loveliness in it as well as the Gospel: the one is a pure character and image of the holiness of God;
dt n1 vhz dt n1 p-acp pn31 a-acp av c-acp dt n1: dt pi vbz dt j n1 cc n1 pp-f dt n1 pp-f np1;
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the other is of the mercy and goodnesse of God; so that the consideration of either may wonderfully inflame thy affections and raise them up.
the other is of the mercy and Goodness of God; so that the consideration of either may wonderfully inflame thy affections and raise them up.
dt n-jn vbz pp-f dt n1 cc n1 pp-f np1; av cst dt n1 pp-f d vmb av-j vvi po21 n2 cc vvi pno32 a-acp.
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LECTURE XXVIII. ROM. 10. 4. For Christ is the end of the Law for righteousnesse to every one that beleeveth.
LECTURE XXVIII. ROM. 10. 4. For christ is the end of the Law for righteousness to every one that Believeth.
n1 np1. np1. crd crd p-acp np1 vbz dt n1 pp-f dt n1 p-acp n1 p-acp d pi cst vvz.
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AS the Physitian, (saith Peter Martyr) who intends to give strong physicke which may expell noxious humours in the diseased body, doth prepare the body first by some potions to make it fluide and fit for operation:
AS the physician, (Says Peter Martyr) who intends to give strong physic which may expel noxious humours in the diseased body, does prepare the body First by Some potions to make it fluid and fit for operation:
p-acp dt n1, (vvz np1 n1) r-crq vvz pc-acp vvi j n1 r-crq vmb vvi j n2 p-acp dt j-vvn n1, vdz vvi dt n1 ord p-acp d n2 pc-acp vvi pn31 vvi cc j p-acp n1:
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so Paul, being sharply to accuse the Jewes, and to drive them out of their selfe-righteousnesse, doth manifest his love to them, sugaring the bitter pill that they might swallow it with more delight.
so Paul, being sharply to accuse the Jews, and to drive them out of their selfrighteousness, does manifest his love to them, sugaring the bitter pill that they might swallow it with more delight.
av np1, vbg av-j pc-acp vvi dt np2, cc pc-acp vvi pno32 av pp-f po32 n1, vdz vvi po31 n1 p-acp pno32, vvg dt j n1 cst pns32 vmd vvi pn31 p-acp dc n1.
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And this his love is manifested, partly by his expression [ brethren, ] partly by his affections and prayers [ my hearts desire and prayer.
And this his love is manifested, partly by his expression [ brothers, ] partly by his affections and Prayers [ my hearts desire and prayer.
cc d po31 n1 vbz vvn, av p-acp po31 n1 [ n2, ] av p-acp po31 n2 cc n2 [ po11 ng1 n1 cc n1.
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] The occasion of this his affection is the zeale that they have for God, but in a wrong way:] The occasion of this his affection is the zeal that they have for God, but in a wrong Way:
] dt n1 pp-f d po31 n1 vbz dt n1 cst pns32 vhb p-acp np1, cc-acp p-acp dt n-jn n1:
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As the skillfull husbandman, that seeth a piece of ground full of weeds, and brambles, wisheth hee had that ground, which by culture and tillage would be made very fruitfull.
As the skilful husbandman, that sees a piece of ground full of weeds, and brambles, wishes he had that ground, which by culture and tillage would be made very fruitful.
c-acp dt j n1, cst vvz dt n1 pp-f n1 j pp-f n2, cc n2, vvz pns31 vhd d n1, r-crq p-acp n1 cc n1 vmd vbi vvn av j.
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Amo unde amputem, said the Orator, I love the wit that needs some pruning. The luxuriancy is a signe of fertility.Amo unde amputem, said the Orator, I love the wit that needs Some pruning. The luxuriancy is a Signen of fertility.
fw-la fw-la fw-la, vvd dt n1, pns11 vvb dt n1 cst vvz d n-vvg. dt n1 vbz dt n1 pp-f n1.
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This zeale was not a good zeale, partly because it wanted knowledge, and therefore was like Sampson without his eyes;
This zeal was not a good zeal, partly Because it wanted knowledge, and Therefore was like Sampson without his eyes;
d n1 vbds xx dt j n1, av c-acp pn31 vvd n1, cc av vbds av-j np1 p-acp po31 n2;
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partly because it made them proud, which the Apostle fully expresseth in two particulars: 1. They sought to establish their owne righteousnesse.
partly Because it made them proud, which the Apostle Fully Expresses in two particulars: 1. They sought to establish their own righteousness.
av c-acp pn31 vvd pno32 j, r-crq dt n1 av-j vvz p-acp crd n2-j: crd pns32 vvd pc-acp vvi po32 d n1.
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They sought, this did imply their willfull pride and arrogancy, and to establish, which supposeth their righteousnesse was weak and infirme, ready to fall to the ground:They sought, this did imply their wilful pride and arrogance, and to establish, which Supposeth their righteousness was weak and infirm, ready to fallen to the ground:
pns32 vvd, d vdd vvi po32 j n1 cc n1, cc pc-acp vvi, r-crq vvz po32 n1 vbds j cc j, j pc-acp vvi p-acp dt n1:
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but they would set it up for all that, as the Philistims would their Dagon,
but they would Set it up for all that, as the philistines would their Dagon,
cc-acp pns32 vmd vvi pn31 a-acp p-acp d d, c-acp dt njp2 vmd po32 np1,
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though hee was tumbled downe before the Ark. 2. The Apostle expresseth it signally, when hee saith, They submitted not themselves to the righteousnesse of God:
though he was tumbled down before the Ark 2. The Apostle Expresses it signally, when he Says, They submitted not themselves to the righteousness of God:
cs pns31 vbds vvn a-acp p-acp dt np1 crd dt n1 vvz pn31 av-j, c-crq pns31 vvz, pns32 vvd xx px32 p-acp dt n1 pp-f np1:
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In the originall, They were not submitted, in the passive signification, which still supposeth the great arrogancy that is in a man naturally, being unwilling to deny his owne righteousness,
In the original, They were not submitted, in the passive signification, which still Supposeth the great arrogance that is in a man naturally, being unwilling to deny his own righteousness,
p-acp dt n-jn, pns32 vbdr xx vvn, p-acp dt j n1, r-crq av vvz dt j n1 cst vbz p-acp dt n1 av-j, vbg j pc-acp vvi po31 d n1,
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and to take Christ for all.
and to take christ for all.
cc pc-acp vvi np1 p-acp d.
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This being so, take notice by the way of a foule errour of the Antinomian, who denying assurance and comfort by signes of grace, laboureth to prove, that an unregenerate man may have universall obedience,
This being so, take notice by the Way of a foul error of the Antinomian, who denying assurance and Comfort by Signs of grace, Laboureth to prove, that an unregenerate man may have universal Obedience,
np1 vbg av, vvb n1 p-acp dt n1 pp-f dt j n1 pp-f dt njp, r-crq vvg n1 cc n1 p-acp n2 pp-f n1, vvz pc-acp vvi, cst dt j n1 vmb vhi j n1,
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and sincere obedience, bringing this instance of the Jewes for sincere obedience. But sincerity may be taken two wales:
and sincere Obedience, bringing this instance of the Jews for sincere Obedience. But sincerity may be taken two wales:
cc j n1, vvg d n1 pp-f dt np2 p-acp j n1. p-acp n1 vmb vbi vvn crd n2:
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First, as it opposeth grosse hypocrisie, and so indeed the Jewes zeale was not hypocriticall, because they did not goe against their conscience:
First, as it Opposeth gross hypocrisy, and so indeed the Jews zeal was not hypocritical, Because they did not go against their conscience:
ord, c-acp pn31 vvz j n1, cc av av dt np2 n1 vbds xx j, c-acp pns32 vdd xx vvi p-acp po32 n1:
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or, Secondly, it may be taken for the truth of grace, and so the Jewes zeale was not a true gracious zeale, for the reasons above named.
or, Secondly, it may be taken for the truth of grace, and so the Jews zeal was not a true gracious zeal, for the Reasons above nam.
cc, ord, pn31 vmb vbi vvn p-acp dt n1 pp-f n1, cc av dt np2 n1 vbds xx dt j j n1, p-acp dt n2 a-acp vvn.
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Now my Text, that is given as a reason, why the Jewes did look to their owne righteousnesse,
Now my Text, that is given as a reason, why the Jews did look to their own righteousness,
av po11 n1, cst vbz vvn p-acp dt n1, q-crq dt np2 vdd vvi p-acp po32 d n1,
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and not that of Gods, because they neglected Christ, who is here said to be the end of the Law for righteousnesse.
and not that of God's, Because they neglected christ, who is Here said to be the end of the Law for righteousness.
cc xx d pp-f n2, c-acp pns32 vvd np1, r-crq vbz av vvn pc-acp vbi dt n1 pp-f dt n1 p-acp n1.
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The word NONLATINALPHABET doth sometimes signifie, the extreme and last end of a thing: Thus Mark. 13. 7. The end is not yet;
The word does sometime signify, the extreme and last end of a thing: Thus Mark. 13. 7. The end is not yet;
dt n1 vdz av vvi, dt j-jn cc vvi n1 pp-f dt n1: av vvb. crd crd dt n1 vbz xx av;
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so those who are against the calling of the nation of the Jewes, bring that place, 1 Thes. 2. ver. 16. Weath is come upon them NONLATINALPHABET:
so those who Are against the calling of the Nation of the Jews, bring that place, 1 Thebes 2. ver. 16. Weath is come upon them:
av d r-crq vbr p-acp dt n-vvg pp-f dt n1 pp-f dt np2, vvb d n1, crd np1 crd fw-la. crd n1 vbz vvn p-acp pno32:
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as if there were no mercy to be expected. But this may admit of another exposition.
as if there were no mercy to be expected. But this may admit of Another exposition.
c-acp cs pc-acp vbdr dx n1 pc-acp vbi vvn. p-acp d vmb vvi pp-f j-jn n1.
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Sometimes the word is used for perfection and fullfilling of a thing, according to the word NONLATINALPHABET Rom. 2. 27. Shall not uncircumcision, NONLATINALPHABET, if it fullfill the Law? So James 2. 8. If you fullfill the royall Law.
Sometime the word is used for perfection and fulfilling of a thing, according to the word Rom. 2. 27. Shall not uncircumcision,, if it fulfil the Law? So James 2. 8. If you fulfil the royal Law.
av dt n1 vbz vvn p-acp n1 cc j-vvg pp-f dt n1, vvg p-acp dt n1 np1 crd crd vmb xx n1,, cs pn31 vvi dt n1? av np1 crd crd cs pn22 vvi dt j n1.
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In this sense Aristotle called the soul NONLATINALPHABET, NONLATINALPHABET, as that which did perfect: And the sacrifices before marriage, which was the consummation of that neere bond;
In this sense Aristotle called the soul,, as that which did perfect: And the Sacrifices before marriage, which was the consummation of that near bound;
p-acp d n1 np1 vvn dt n1,, p-acp d r-crq vdd vvi: cc dt n2 p-acp n1, r-crq vbds dt n1 pp-f cst j n1;
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or because of the cost then bestowed, were called NONLATINALPHABET.
or Because of the cost then bestowed, were called.
cc c-acp pp-f dt n1 av vvn, vbdr vvn.
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Erasmus takes it in this sense here, and doth translate it perfection: for which Beza doth reprove him, saying, he doth not remember that the word is so used any where.Erasmus Takes it in this sense Here, and does translate it perfection: for which Beza does reprove him, saying, he does not Remember that the word is so used any where.
np1 vvz pn31 p-acp d n1 av, cc vdz vvi pn31 n1: p-acp r-crq np1 vdz vvi pno31, vvg, pns31 vdz xx vvi cst dt n1 vbz av vvn d q-crq.
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But that place, 1 Tim. 7. 5. The end of the commandement is charity, may seeme to confirme this sense;
But that place, 1 Tim. 7. 5. The end of the Commandment is charity, may seem to confirm this sense;
p-acp d n1, crd np1 crd crd dt n1 pp-f dt n1 vbz n1, vmb vvi pc-acp vvi d n1;
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for, certainly, that phrase is no more then that in another place, Love is NONLATINALPHABET, the fullfilling of the Law.
for, Certainly, that phrase is no more then that in Another place, Love is, the fulfilling of the Law.
p-acp, av-j, cst n1 vbz av-dx av-dc cs cst p-acp j-jn n1, vvb vbz, dt j-vvg pp-f dt n1.
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Therefore, I think, this is a great part of the meaning here, Christ is the end, that is, the perfection, the fullnesse of the Law.
Therefore, I think, this is a great part of the meaning Here, christ is the end, that is, the perfection, the fullness of the Law.
av, pns11 vvb, d vbz dt j n1 pp-f dt n1 av, np1 vbz dt n1, cst vbz, dt n1, dt n1 pp-f dt n1.
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Yet, I shall take in also the end of intention, or a scope, unto which the Law-giver aimed, when hee gave the Law:
Yet, I shall take in also the end of intention, or a scope, unto which the Lawgiver aimed, when he gave the Law:
av, pns11 vmb vvi p-acp av dt n1 pp-f n1, cc dt n1, p-acp r-crq dt n1 vvd, c-crq pns31 vvd dt n1:
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and this will be shewed in the particulars;
and this will be showed in the particulars;
cc d vmb vbi vvn p-acp dt n2-j;
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The doctrine is, That Christ is the end of the Law for righteousnesse to every beleever.
The Doctrine is, That christ is the end of the Law for righteousness to every believer.
dt n1 vbz, cst np1 vbz dt n1 pp-f dt n1 p-acp n1 p-acp d n1.
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For the opening of this consider, 1. That an end may be taken either for that of consumption and abolition; or for that of perfection and confirming: Finis interficiens, and finis perficiens, as Austine called it.
For the opening of this Consider, 1. That an end may be taken either for that of consumption and abolition; or for that of perfection and confirming: Finis interficiens, and finis perficiens, as Augustine called it.
p-acp dt n-vvg pp-f d vvb, crd cst dt vvb vmb vbi vvn av-d p-acp d pp-f n1 cc n1; cc p-acp d pp-f n1 cc vvg: np1 fw-fr, cc fw-la fw-fr, p-acp np1 vvd pn31.
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Now, in the former sense, Christ was the end of the Ceremoniall Law, the end abolishing;
Now, in the former sense, christ was the end of the Ceremonial Law, the end abolishing;
av, p-acp dt j n1, np1 vbds dt n1 pp-f dt j n1, dt n1 n-vvg;
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although that was also an end of perfection to them: and so some understand it of the Ceremoniall Law, and the Prophesies:
although that was also an end of perfection to them: and so Some understand it of the Ceremonial Law, and the prophecies:
cs d vbds av dt n1 pp-f n1 p-acp pno32: cc av d vvb pn31 pp-f dt j n1, cc dt n2:
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They all shadowed out Christ, and ended in him.
They all shadowed out christ, and ended in him.
pns32 d vvd av np1, cc vvn p-acp pno31.
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And this indeed is a truth, but it is not pertinent to the scope of the Apostle, who speaketh of such a Law, that the Jewes expected righteousnesse by in the performing of it;
And this indeed is a truth, but it is not pertinent to the scope of the Apostle, who speaks of such a Law, that the Jews expected righteousness by in the performing of it;
cc d av vbz dt n1, cc-acp pn31 vbz xx j p-acp dt n1 pp-f dt n1, r-crq vvz pp-f d dt n1, cst dt np2 vvn n1 p-acp p-acp dt n-vvg pp-f pn31;
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which must be the Morall Law only. Now, when we speak of the Morall Law, having Christ for the end of it,
which must be the Moral Law only. Now, when we speak of the Moral Law, having christ for the end of it,
r-crq vmb vbi dt j n1 av-j. av, c-crq pns12 vvb pp-f dt j n1, vhg np1 p-acp dt n1 pp-f pn31,
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then in the second place, that may be considered two waies:
then in the second place, that may be considered two ways:
av p-acp dt ord n1, cst vmb vbi vvn crd n2:
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1. Either rigidly, and in an abstracted consideration from the administration of it, as it doth require perfect obedience,
1. Either rigidly, and in an abstracted consideration from the administration of it, as it does require perfect Obedience,
crd av-d av-j, cc p-acp dt j-vvn n1 p-acp dt n1 pp-f pn31, c-acp pn31 vdz vvi j n1,
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and condemning those that have it not: and condemning those that have it not:
cc vvg d cst vhb pn31 xx:
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now in this sense Christ cannot be the scope, or end of the Law, but it is meerly by accident,
now in this sense christ cannot be the scope, or end of the Law, but it is merely by accident,
av p-acp d n1 np1 vmbx vbi dt n1, cc n1 pp-f dt n1, cc-acp pn31 vbz av-j p-acp n1,
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and occasionall, that a soule abased and condemned by the Law doth seek out for a Christ:
and occasional, that a soul abased and condemned by the Law does seek out for a christ:
cc j, cst dt n1 vvd cc vvn p-acp dt n1 vdz vvi av p-acp dt np1:
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onely you must know, that the Law, even so taken, doth not exclude a Christ, It requireth indeed a perfect righteousnesse of our owne;
only you must know, that the Law, even so taken, does not exclude a christ, It requires indeed a perfect righteousness of our own;
av-j pn22 vmb vvi, cst dt n1, av av vvn, vdz xx vvi dt np1, pn31 vvz av dt j n1 pp-f po12 d;
(35) lecture (DIV2)
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yet if we bring the righteousnesse of a surety, though this be not commanded by the Law,
yet if we bring the righteousness of a surety, though this be not commanded by the Law,
av cs pns12 vvb dt n1 pp-f dt n1, cs d vbb xx vvn p-acp dt n1,
(35) lecture (DIV2)
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yet it is not against the Law, or excluded by it;
yet it is not against the Law, or excluded by it;
av pn31 vbz xx p-acp dt n1, cc vvn p-acp pn31;
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otherwise it would have been unjustice in God to have accepted of Christ our surety for us.
otherwise it would have been unjustice in God to have accepted of christ our surety for us.
av pn31 vmd vhi vbn n1 p-acp np1 pc-acp vhi vvn pp-f np1 po12 n1 p-acp pno12.
(35) lecture (DIV2)
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2. Or else the Law may be taken in a more large way for the administration of it by Moses, in all the particulars of it;
2. Or Else the Law may be taken in a more large Way for the administration of it by Moses, in all the particulars of it;
crd cc av dt n1 vmb vbi vvn p-acp dt av-dc j n1 p-acp dt n1 pp-f pn31 p-acp np1, p-acp d dt n2-j pp-f pn31;
(35) lecture (DIV2)
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and thus Christ was intended directly, and not by accident;
and thus christ was intended directly, and not by accident;
cc av np1 vbds vvn av-j, cc xx p-acp n1;
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that is, God when hee gave the Law to the people of Israel, did intend that the sense of their impossibility to keep it,
that is, God when he gave the Law to the people of Israel, did intend that the sense of their impossibility to keep it,
d vbz, np1 c-crq pns31 vvd dt n1 p-acp dt n1 pp-f np1, vdd vvi cst dt n1 pp-f po32 n1 pc-acp vvi pn31,
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and infinite danger accrewing thereby to them, should make them desire and seek out for Christ:
and infinite danger accrueing thereby to them, should make them desire and seek out for christ:
cc j n1 vvg av p-acp pno32, vmd vvi pno32 vvi cc vvi av p-acp np1:
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which the Jewes generally not understanding, or neglecting, did thereby, like Adam, goe to make fig-leaves for their covering of their nakednesse, their empty, externall obedience.
which the Jews generally not understanding, or neglecting, did thereby, like Adam, go to make Fig leaves for their covering of their nakedness, their empty, external Obedience.
r-crq dt np2 av-j xx vvg, cc vvg, vdd av, av-j np1, vvb pc-acp vvi j p-acp po32 n-vvg pp-f po32 n1, po32 j, j n1.
(35) lecture (DIV2)
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According to this purpose Aquinas hath a good distinction about an end; That an End is two-fold:
According to this purpose Aquinas hath a good distinction about an end; That an End is twofold:
vvg p-acp d n1 np1 vhz dt j n1 p-acp dt n1; cst dt vvb vbz n1:
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Either such, to which a thing doth naturally incline of it selfe: Either such, to which a thing does naturally incline of it self:
d d, p-acp r-crq dt n1 vdz av-j vvi pp-f pn31 n1:
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Or secondly, That which becometh an end, by the meere appointment and ordination of some Agent.
Or secondly, That which Becometh an end, by the mere appointment and ordination of Some Agent.
cc ord, cst r-crq vvz dt n1, p-acp dt j n1 cc n1 pp-f d n1.
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Now the end of the Law, to which naturally it inclineth, is eternall life to be obtained by a perfect righteousnesse in us;
Now the end of the Law, to which naturally it Inclineth, is Eternal life to be obtained by a perfect righteousness in us;
av dt n1 pp-f dt n1, p-acp r-crq av-j pn31 vvz, vbz j n1 pc-acp vbi vvn p-acp dt j n1 p-acp pno12;
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but the instituted and appointed end, which God the Lawgiver made in the promulgation of it, was the Lord Christ:
but the instituted and appointed end, which God the Lawgiver made in the Promulgation of it, was the Lord christ:
cc-acp dt vvn cc vvn n1, r-crq np1 dt n1 vvd p-acp dt n1 pp-f pn31, vbds dt n1 np1:
(35) lecture (DIV2)
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So that, whatsoever the Law commanded, promised, or threatned, it was to stirre up the Israelites unto Christ.
So that, whatsoever the Law commanded, promised, or threatened, it was to stir up the Israelites unto christ.
av cst, r-crq dt n1 vvd, j-vvn, cc vvd, pn31 vbds pc-acp vvi a-acp dt np2 p-acp np1.
(35) lecture (DIV2)
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They were not to rest in those precepts or duties, but to go on to Christ;
They were not to rest in those Precepts or duties, but to go on to christ;
pns32 vbdr xx pc-acp vvi p-acp d n2 cc n2, cc-acp pc-acp vvi a-acp p-acp np1;
(35) lecture (DIV2)
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so that a beleever was not to take joy with any thing in the Law till he came to Christ,
so that a believer was not to take joy with any thing in the Law till he Come to christ,
av cst dt n1 vbds xx pc-acp vvi n1 p-acp d n1 p-acp dt n1 c-acp pns31 vvd p-acp np1,
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and when he had found him, he was to seek no further, but to abide there.
and when he had found him, he was to seek no further, but to abide there.
cc c-crq pns31 vhd vvn pno31, pns31 vbds pc-acp vvi av-dx av-jc, cc-acp pc-acp vvi a-acp.
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Now this indeed was a very difficult duty, because every man naturally would be his own Christ and Saviour.
Now this indeed was a very difficult duty, Because every man naturally would be his own christ and Saviour.
av d av vbds dt j j n1, c-acp d n1 av-j vmd vbi po31 d np1 cc np1.
(35) lecture (DIV2)
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And what is the reason, that under the Gospel beleevers are still so hardly perswaded to rest only on Christ for righteousnesse,
And what is the reason, that under the Gospel believers Are still so hardly persuaded to rest only on christ for righteousness,
cc q-crq vbz dt n1, cst p-acp dt n1 n2 vbr av av av vvn pc-acp vvi av-j p-acp np1 p-acp n1,
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but because of that secret selfe dependance within them.
but Because of that secret self dependence within them.
cc-acp c-acp pp-f d j-jn n1 n1 p-acp pno32.
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Having premised these things, I come to shew how Christ is the end of the Law, taken largely in the ministry of Moses. And in the first place, Christ was the scope and end of intentention, God by giving so holy a Law requiring such perfect obedience, would thereby humble and debase the Israelites;
Having premised these things, I come to show how christ is the end of the Law, taken largely in the Ministry of Moses. And in the First place, christ was the scope and end of intention, God by giving so holy a Law requiring such perfect Obedience, would thereby humble and debase the Israelites;
vhg vvn d n2, pns11 vvb pc-acp vvi c-crq np1 vbz dt n1 pp-f dt n1, vvn av-j p-acp dt n1 pp-f np1. cc p-acp dt ord n1, np1 vbds dt n1 cc n1 pp-f n1, np1 p-acp vvg av j dt n1 vvg d j n1, vmd av vvi cc vvi dt np2;
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so that thereby they should the more earnestly flye unto Christ, even as the Israelite, stung by a serpent, would presently cast his eyes upon the brasen Serpent.
so that thereby they should the more earnestly fly unto christ, even as the Israelite, stung by a serpent, would presently cast his eyes upon the brazen Serpent.
av cst av pns32 vmd dt av-dc av-j vvi p-acp np1, av c-acp dt np1, vvn p-acp dt n1, vmd av-j vvi po31 n2 p-acp dt j n1.
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It is true, Christ was more obscurely and darkly held forth there;
It is true, christ was more obscurely and darkly held forth there;
pn31 vbz j, np1 vbds av-dc av-j cc av-j vvd av a-acp;
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yet not so, but that it was a duty to search out for Christ in all those administrations.
yet not so, but that it was a duty to search out for christ in all those administrations.
av xx av, cc-acp cst pn31 vbds dt n1 pc-acp vvi av p-acp np1 p-acp d d n2.
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And this you have fully set forth in that Allegory which Paul maketh 2 Corinth. 3. 7. I shall explaine that place,
And this you have Fully Set forth in that Allegory which Paul makes 2 Corinth. 3. 7. I shall explain that place,
cc d pn22 vhb av-j vvn av p-acp d n1 r-crq np1 vvz crd np1. crd crd pns11 vmb vvi d n1,
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because it may be wrested by the Antinomian;
Because it may be wrested by the Antinomian;
c-acp pn31 vmb vbi vvn p-acp dt jp;
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as if, because that kind of ministery which was by Moses, was to be done away and evacuated,
as if, Because that kind of Ministry which was by Moses, was to be done away and evacuated,
c-acp cs, c-acp cst n1 pp-f n1 r-crq vbds p-acp np1, vbds pc-acp vbi vdn av cc vvn,
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therefore the preaching of the Law were also to be abrogated: but that is far from the Apostles scope;
Therefore the preaching of the Law were also to be abrogated: but that is Far from the Apostles scope;
av dt vvg pp-f dt n1 vbdr av pc-acp vbi vvn: cc-acp cst vbz av-j p-acp dt n2 n1;
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for the Apostle his intent there is to shew the excellency of the ministery of the Gospel above that of the Law, and that in three respects.
for the Apostle his intent there is to show the excellency of the Ministry of the Gospel above that of the Law, and that in three respects.
p-acp dt n1 po31 n1 pc-acp vbz pc-acp vvi dt n1 pp-f dt n1 pp-f dt n1 p-acp d pp-f dt n1, cc cst p-acp crd n2.
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1. In regard one is the ministery of death and condemnation, the other of life and righteousnesse:
1. In regard one is the Ministry of death and condemnation, the other of life and righteousness:
crd p-acp vvi pi vbz dt n1 pp-f n1 cc n1, dt j-jn pp-f n1 cc n1:
(35) lecture (DIV2)
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Therefore the one is called Letter, and the other Spirit. Now this you must understand warily, taking the Law nakedly,
Therefore the one is called letter, and the other Spirit. Now this you must understand warily, taking the Law nakedly,
av dt pi vbz vvn n1, cc dt j-jn n1. av d pn22 vmb vvi av-j, vvg dt n1 av-j,
(35) lecture (DIV2)
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and in it selfe, without the Spirit of God, and the Gospel with the Spirit;
and in it self, without the Spirit of God, and the Gospel with the Spirit;
cc p-acp pn31 n1, p-acp dt n1 pp-f np1, cc dt n1 p-acp dt n1;
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for, as Beza well observeth, if you take the Gospel without Gods Spirit, that also is the ministration of death,
for, as Beza well observeth, if you take the Gospel without God's Spirit, that also is the ministration of death,
p-acp, c-acp np1 av vvz, cs pn22 vvb dt n1 p-acp npg1 n1, cst av vbz dt n1 pp-f n1,
(35) lecture (DIV2)
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because it is as impossible for us to beleeve, as it is to obey the Law by our owne power:
Because it is as impossible for us to believe, as it is to obey the Law by our own power:
c-acp pn31 vbz a-acp j p-acp pno12 pc-acp vvi, c-acp pn31 vbz pc-acp vvi dt n1 p-acp po12 d n1:
(35) lecture (DIV2)
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only life and spirit is attributed to the Gospel, and not to the Law; because Christ, who is the authour of the Gospel, is the fountaine of life;
only life and Spirit is attributed to the Gospel, and not to the Law; Because christ, who is the author of the Gospel, is the fountain of life;
av-j n1 cc n1 vbz vvn p-acp dt n1, cc xx p-acp dt n1; c-acp np1, r-crq vbz dt n1 pp-f dt n1, vbz dt n1 pp-f n1;
(35) lecture (DIV2)
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and when any good is wrought by the Law, it cometh from the spirit of Christ.
and when any good is wrought by the Law, it comes from the Spirit of christ.
cc c-crq d j vbz vvn p-acp dt n1, pn31 vvz p-acp dt n1 pp-f np1.
(35) lecture (DIV2)
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The second excellency is in regard of continuance and duration. The ministery of Moses was to be made void and abolished; The second excellency is in regard of Continuance and duration. The Ministry of Moses was to be made void and abolished;
dt ord n1 vbz p-acp n1 pp-f n1 cc n1. dt n1 pp-f np1 vbds pc-acp vbi vvn j cc vvn;
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which is to be understood of that Jewish pedagogy, not of every part of it;
which is to be understood of that Jewish pedagogy, not of every part of it;
r-crq vbz pc-acp vbi vvn pp-f cst jp n1, xx pp-f d n1 pp-f pn31;
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for the Morall, as given by Moses, doth still oblige us Christians, as hath been already proved:
for the Moral, as given by Moses, does still oblige us Christians, as hath been already proved:
p-acp dt j, c-acp vvn p-acp np1, vdz av vvi pno12 njpg2, c-acp vhz vbn av vvn:
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but the ministery of the Gospel is to abide alwaies;
but the Ministry of the Gospel is to abide always;
cc-acp dt n1 pp-f dt n1 vbz pc-acp vvi av;
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that is, there is no new ministery to succeed that of the Gospel, although in heaven all shall cease.
that is, there is no new Ministry to succeed that of the Gospel, although in heaven all shall cease.
d vbz, pc-acp vbz dx j n1 pc-acp vvi d pp-f dt n1, cs p-acp n1 d vmb vvi.
(35) lecture (DIV2)
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The third difference is in regard of glory: The third difference is in regard of glory:
dt ord n1 vbz p-acp n1 pp-f n1:
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God caused some materiall glory to shine upon Moses, while he gave the Law, hereby to procure the greater authority and majesty to the Law;
God caused Some material glory to shine upon Moses, while he gave the Law, hereby to procure the greater Authority and majesty to the Law;
np1 vvd d j-jn n1 pc-acp vvi p-acp np1, cs pns31 vvd dt n1, av pc-acp vvi dt jc n1 cc n1 p-acp dt n1;
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but that glory which cometh by the Gospel is spirituall, and farre more transcendent, bringing us at last into eternall glory. but that glory which comes by the Gospel is spiritual, and Far more transcendent, bringing us At last into Eternal glory.
cc-acp cst n1 r-crq vvz p-acp dt n1 vbz j, cc av-j av-dc j, vvg pno12 p-acp ord p-acp j n1.
(35) lecture (DIV2)
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So that the former glory seemeth to be nothing in comparison of this:
So that the former glory seems to be nothing in comparison of this:
av cst dt j n1 vvz pc-acp vbi pix p-acp n1 pp-f d:
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Even as the light of a candle or torch seemeth to be nothing (saith Theophylact) when the light of the Sun ariseth.
Even as the Light of a candle or torch seems to be nothing (Says Theophylact) when the Light of the Sun arises.
av c-acp dt n1 pp-f dt n1 cc n1 vvz pc-acp vbi pix (vvz vvd) c-crq dt n1 pp-f dt n1 vvz.
(35) lecture (DIV2)
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Now the Apostle, handling these things, doth occasionally open an allegory, which had not Paul by the Spirit of God found out, we neither could,
Now the Apostle, handling these things, does occasionally open an allegory, which had not Paul by the Spirit of God found out, we neither could,
av dt n1, vvg d n2, vdz av-j vvi dt n1, r-crq vhd xx np1 p-acp dt n1 pp-f np1 vvd av, pns12 d vmd,
(35) lecture (DIV2)
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or ought to have done it. And the consideration of that, will serve much for my present matter.
or ought to have done it. And the consideration of that, will serve much for my present matter.
cc pi pc-acp vhi vdn pn31. cc dt n1 pp-f d, vmb vvi av-d p-acp po11 j n1.
(35) lecture (DIV2)
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I know divers men have divers thoughts about exposition of this place;
I know diverse men have diverse thoughts about exposition of this place;
pns11 vvb j n2 vhb j n2 p-acp n1 pp-f d n1;
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so that there seemeth to be a veile upon the Text, as well as upon Moses his face:
so that there seems to be a veil upon the Text, as well as upon Moses his face:
av cst a-acp vvz pc-acp vbi dt n1 p-acp dt n1, c-acp av c-acp p-acp np1 po31 n1:
(35) lecture (DIV2)
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But I shall plainly understand it thus;
But I shall plainly understand it thus;
cc-acp pns11 vmb av-j vvi pn31 av;
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Moses his face shining when he was with God, and coming from him, doth signifie the glory and excellency of the Law, Moses his face shining when he was with God, and coming from him, does signify the glory and excellency of the Law,
np1 po31 n1 vvg c-crq pns31 vbds p-acp np1, cc vvg p-acp pno31, vdz vvi dt n1 cc n1 pp-f dt n1,
(35) lecture (DIV2)
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as in respect of Gods counsells and intentions;
as in respect of God's Counsels and intentions;
c-acp p-acp n1 pp-f npg1 n2 cc n2;
(35) lecture (DIV2)
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for although the Law did seem to hold out nothing but temporall mercies, devoid of Christ and heaven,
for although the Law did seem to hold out nothing but temporal Mercies, devoid of christ and heaven,
c-acp cs dt n1 vdd vvi pc-acp vvi av pix cc-acp j n2, j pp-f np1 cc n1,
(35) lecture (DIV2)
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yet, as in respect of Gods intention, it was farre otherwise.
yet, as in respect of God's intention, it was Far otherwise.
av, c-acp p-acp n1 pp-f npg1 n1, pn31 vbds av-j av.
(35) lecture (DIV2)
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5084
Now saith the Apostle, The Jewes were not able to fixe their eyes upon this glory;
Now Says the Apostle, The Jews were not able to fix their eyes upon this glory;
av vvz dt n1, dt np2 vbdr xx j pc-acp vvi po32 n2 p-acp d n1;
(35) lecture (DIV2)
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that is, the carnall Israelites did not behold Christ in the ministery of Moses, because a veile is upon their hearts.
that is, the carnal Israelites did not behold christ in the Ministry of Moses, Because a veil is upon their hearts.
cst vbz, dt j np1 vdd xx vvi np1 p-acp dt n1 pp-f np1, p-acp dt n1 vbz p-acp po32 n2.
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The Apostle makes the veile upon Moses to be a type of the blindnesse and hardnesse of heart in the Israelite:
The Apostle makes the veil upon Moses to be a type of the blindness and hardness of heart in the Israelite:
dt n1 vvz dt n1 p-acp np1 pc-acp vbi dt n1 pp-f dt n1 cc n1 pp-f n1 p-acp dt np1:
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so that, as the veile upon Moses covered the glory of his face, so the veile of blindnesse and stupidity upon the heart of the Jewes doth hinder them from the glory of the Law, which was Christ.
so that, as the veil upon Moses covered the glory of his face, so the veil of blindness and stupidity upon the heart of the Jews does hinder them from the glory of the Law, which was christ.
av cst, c-acp dt n1 p-acp np1 vvn dt n1 pp-f po31 n1, av dt n1 pp-f n1 cc n1 p-acp dt n1 pp-f dt np2 vdz vvi pno32 p-acp dt n1 pp-f dt n1, r-crq vbds np1.
(35) lecture (DIV2)
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And that this is so, doth appeare, viz. where the Israelite is denied to look stedfastly, NONLATINALPHABET (the word in my Text) to the end of that ministery, which was to be abolished, and that end was Christ:
And that this is so, does appear, viz. where the Israelite is denied to look steadfastly, (the word in my Text) to the end of that Ministry, which was to be abolished, and that end was christ:
cc cst d vbz av, vdz vvi, n1 c-crq dt np1 vbz vvn pc-acp vvi av-j, (dt n1 p-acp po11 n1) p-acp dt n1 pp-f d n1, r-crq vbds pc-acp vbi vvn, cc d n1 vbds np1:
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so that this Text doth fully prove my intent, which is, that Christ was in some measure a glorious object in the administration of the Law,
so that this Text does Fully prove my intent, which is, that christ was in Some measure a glorious Object in the administration of the Law,
av cst d n1 vdz av-j vvi po11 n1, r-crq vbz, cst np1 vbds p-acp d n1 dt j n1 p-acp dt n1 pp-f dt n1,
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but the veile upon the Israelites heart hindered the sight of it.
but the veil upon the Israelites heart hindered the sighed of it.
cc-acp dt n1 p-acp dt np2 n1 vvd dt n1 pp-f pn31.
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Now (saith Paul) when it shall turne (as we translate, or rather, when they shall turn, for the word NONLATINALPHABET is observed to be used alwaies of persons, (and though the word be in the singular number in the originall,
Now (Says Paul) when it shall turn (as we translate, or rather, when they shall turn, for the word is observed to be used always of Persons, (and though the word be in the singular number in the original,
av (vvz np1) q-crq pn31 vmb vvi (c-acp pns12 vvb, cc av-c, c-crq pns32 vmb vvi, p-acp dt n1 vbz vvn pc-acp vbi vvn av pp-f n2, (cc cs dt n1 vbb p-acp dt j n1 p-acp dt n-jn,
(35) lecture (DIV2)
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yet, according to the custome of Scripture, it may be understood plurally, because he speaks of a collective body:) When, saith the Text, this turning shall be, the veile shall be taken away:
yet, according to the custom of Scripture, it may be understood plurally, Because he speaks of a collective body:) When, Says the Text, this turning shall be, the veil shall be taken away:
av, vvg p-acp dt n1 pp-f n1, pn31 vmb vbi vvn av-j, c-acp pns31 vvz pp-f dt j n1:) c-crq, vvz dt n1, d vvg vmb vbi, dt n1 vmb vbi vvn av:
(35) lecture (DIV2)
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or rather, as Camero well observeth, in the present tense, It is taken away: for you cannot conceive that the Jewes shall be first turned unto God,
or rather, as Chamber well observeth, in the present tense, It is taken away: for you cannot conceive that the Jews shall be First turned unto God,
cc av-c, c-acp np1 av vvz, p-acp dt j n1, pn31 vbz vvn av: p-acp pn22 vmbx vvi cst dt np2 vmb vbi ord vvn p-acp np1,
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and the veile afterwards to be taken away; but they both are together.
and the veil afterwards to be taken away; but they both Are together.
cc dt n1 av pc-acp vbi vvn av; cc-acp pns32 d vbr av.
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I will give another instance, that Christ was the end of intention or aime in the dispensation of the Law, from Galat. 3. 23, 24. We were kept under the Law, till Faith came:
I will give Another instance, that christ was the end of intention or aim in the Dispensation of the Law, from Galatians 3. 23, 24. We were kept under the Law, till Faith Come:
pns11 vmb vvi j-jn n1, cst np1 vbds dt n1 pp-f n1 cc vvb p-acp dt n1 pp-f dt n1, p-acp np1 crd crd, crd pns12 vbdr vvn p-acp dt n1, c-acp n1 vvd:
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Wherefore the Law was our School-master, to bring us unto Christ.
Wherefore the Law was our Schoolmaster, to bring us unto christ.
c-crq dt n1 vbds po12 n1, pc-acp vvi pno12 p-acp np1.
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In which words, not the Morall Law simply taken, but the whole dispensation of the Jewes, is compared to the instruction of a School-master.
In which words, not the Moral Law simply taken, but the Whole Dispensation of the Jews, is compared to the instruction of a Schoolmaster.
p-acp r-crq n2, xx dt j n1 av-j vvn, cc-acp dt j-jn n1 pp-f dt np2, vbz vvn p-acp dt n1 pp-f dt n1.
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Now, as a School-master doth not only beat or correct, but teach also and direct:
Now, as a Schoolmaster does not only beatrice or correct, but teach also and Direct:
av, c-acp dt n1 vdz xx av-j vvi cc vvi, cc-acp vvb av cc vvi:
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Thus the Law did not only severely curb and keep from sin, but did also teach Christ.
Thus the Law did not only severely curb and keep from since, but did also teach christ.
av dt n1 vdd xx av-j av-j vvi cc vvi p-acp n1, cc-acp vdd av vvi np1.
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Hence we are said to be kept under the Law;
Hence we Are said to be kept under the Law;
av pns12 vbr vvn pc-acp vbi vvn p-acp dt n1;
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which although some make an expression from the strict keeping and watching which souldiers in a garrison use to make,
which although Some make an expression from the strict keeping and watching which Soldiers in a garrison use to make,
r-crq cs d vvb dt n1 p-acp dt j n-vvg cc vvg r-crq n2 p-acp dt n1 vvb pc-acp vvi,
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yet a learned man makes it to denote the duty of a School-master, as one who is to give an account of such committed to his charge:
yet a learned man makes it to denote the duty of a Schoolmaster, as one who is to give an account of such committed to his charge:
av dt j n1 vvz pn31 pc-acp vvi dt n1 pp-f dt n1, c-acp pi r-crq vbz pc-acp vvi dt n1 pp-f d vvn p-acp po31 n1:
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In which sense Cain said, Am I my brothers keeper? The Law then as a School-master did not only threaten and curse,
In which sense Cain said, Am I my Brother's keeper? The Law then as a Schoolmaster did not only threaten and curse,
p-acp r-crq n1 np1 vvd, vbm pns11 po11 ng1 n1? dt n1 av p-acp dt n1 vdd xx av-j vvi cc vvi,
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or, like the Egyptian taskmasters, beat and strike, because the work was not done, but did shew where power and help was to be had, viz. from Christ only.
or, like the Egyptian taskmasters, beatrice and strike, Because the work was not done, but did show where power and help was to be had, viz. from christ only.
cc, av-j dt jp n2, vvb cc vvi, c-acp dt n1 vbds xx vdn, cc-acp vdd vvi c-crq n1 cc n1 vbds pc-acp vbi vhn, n1 p-acp np1 av-j.
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In the second place, Christ is the end of perfection to the Law: In the second place, christ is the end of perfection to the Law:
p-acp dt ord n1, np1 vbz dt n1 pp-f n1 p-acp dt n1:
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for, the end of the Law being to justifie, and to bring to eternall life, this could not be attained by our owne power and industry;
for, the end of the Law being to justify, and to bring to Eternal life, this could not be attained by our own power and industry;
p-acp, dt n1 pp-f dt n1 vbg pc-acp vvi, cc pc-acp vvi p-acp j n1, d vmd xx vbi vvn p-acp po12 d n1 cc n1;
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not by any defect of the Law, but by reason of our infirmity.
not by any defect of the Law, but by reason of our infirmity.
xx p-acp d n1 pp-f dt n1, cc-acp p-acp n1 pp-f po12 n1.
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Therefore Christ he hath brought about this intent of the Law, that we should be justified, and have life.
Therefore christ he hath brought about this intent of the Law, that we should be justified, and have life.
av np1 pns31 vhz vvn p-acp d n1 pp-f dt n1, cst pns12 vmd vbi vvn, cc vhb n1.
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If the end of humane lawes be to make good and honest men, much rather is the end of the Morall Law appointed by God himselfe:
If the end of humane laws be to make good and honest men, much rather is the end of the Moral Law appointed by God himself:
cs dt n1 pp-f j n2 vbb pc-acp vvi j cc j n2, av-d av-c vbz dt n1 pp-f dt j n1 vvn p-acp np1 px31:
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But the Law is so far from making us good, as that it worketh in us all evill, which effect of the Law in himselfe the Apostle acknowledgeth:
But the Law is so Far from making us good, as that it works in us all evil, which Effect of the Law in himself the Apostle acknowledgeth:
cc-acp dt n1 vbz av av-j p-acp vvg pno12 j, c-acp cst pn31 vvz p-acp pno12 d j-jn, r-crq n1 pp-f dt n1 p-acp px31 dt n1 vvz:
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so that as good food and nourishment received by a diseased stomack, doth increase the disease more, according to that rule, Corpora impura, quantò magis nutrias, deteriora reddis;
so that as good food and nourishment received by a diseased stomach, does increase the disease more, according to that Rule, Corpora Impure, quantò magis nutrias, Deteriora reddis;
av cst p-acp j n1 cc n1 vvn p-acp dt j-vvn n1, vdz vvi dt n1 av-dc, vvg p-acp d n1, fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la;
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thus it is in every man by nature: The Law, which is for holinesse and life, becometh to cause sinne and death.
thus it is in every man by nature: The Law, which is for holiness and life, Becometh to cause sin and death.
av pn31 vbz p-acp d n1 p-acp n1: dt n1, r-crq vbz p-acp n1 cc n1, vvz pc-acp vvi n1 cc n1.
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Christ therefore, that the Law may have its end, he taketh our nature upon him, that the righteousnesse of the Law might be fulfilled in us.
christ Therefore, that the Law may have its end, he Takes our nature upon him, that the righteousness of the Law might be fulfilled in us.
np1 av, cst dt n1 vmb vhi po31 n1, pns31 vvz po12 n1 p-acp pno31, cst dt n1 pp-f dt n1 vmd vbi vvn p-acp pno12.
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3. Christ is the end of perfection of the Law, in that the meere knowledge of the Law, with the externall obedience onely to it, was not available to any benefit.
3. christ is the end of perfection of the Law, in that the mere knowledge of the Law, with the external Obedience only to it, was not available to any benefit.
crd np1 vbz dt n1 pp-f n1 pp-f dt n1, p-acp d dt j n1 pp-f dt n1, p-acp dt j n1 av-j p-acp pn31, vbds xx j p-acp d n1.
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Therefore Christ vouchsafeth his holy Spirit unto us, regenerating of us, whereby we come in part to obey the Law of God:
Therefore christ vouchsafeth his holy Spirit unto us, regenerating of us, whereby we come in part to obey the Law of God:
av np1 vvz po31 j n1 p-acp pno12, vvg pp-f pno12, c-crq pns12 vvb p-acp n1 pc-acp vvi dt n1 pp-f np1:
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So that the people of God have a righteousnesse or holinesse of works, but it is imperfect,
So that the people of God have a righteousness or holiness of works, but it is imperfect,
av cst dt n1 pp-f np1 vhb dt n1 cc n1 pp-f n2, cc-acp pn31 vbz j,
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and so not inabling us to justification;
and so not enabling us to justification;
cc av xx vvg pno12 p-acp n1;
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and in this sense it is, that the people of God are said to keep Gods commandements. So then,
and in this sense it is, that the people of God Are said to keep God's Commandments. So then,
cc p-acp d n1 pn31 vbz, cst dt n1 pp-f np1 vbr vvn p-acp vvb npg1 n2. av av,
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whereas our condition was so by sin, that we were neither able nor willing to obey the Law of God in the least degree, Christ doth give us grace,
whereas our condition was so by since, that we were neither able nor willing to obey the Law of God in the least degree, christ does give us grace,
cs po12 n1 vbds av p-acp n1, cst pns12 vbdr dx j ccx j pc-acp vvi dt n1 pp-f np1 p-acp dt ds n1, np1 vdz vvi pno12 vvi,
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and cureth us so far, that we are said to walk in his Law. Now herein was the great mistake of the Jewes, they gloried and boasted of the Law,
and cureth us so Far, that we Are said to walk in his Law. Now herein was the great mistake of the Jews, they gloried and boasted of the Law,
cc vvz pno12 av av-j, cst pns12 vbr vvn p-acp vvb p-acp po31 n1. av av vbds dt j n1 pp-f dt np2, pns32 vvd cc vvn pp-f dt n1,
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but how? of the knowledge of it, and externall observation, without looking to Christ; and this was to glory in the shadow without the substance.
but how? of the knowledge of it, and external observation, without looking to christ; and this was to glory in the shadow without the substance.
cc-acp q-crq? pp-f dt n1 pp-f pn31, cc j n1, p-acp vvg p-acp np1; cc d vbds p-acp n1 p-acp dt n1 p-acp dt n1.
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4. Christ is the end of perfection of the Law, in that his righteousnesse and obedience unto the Law, is made ours,
4. christ is the end of perfection of the Law, in that his righteousness and Obedience unto the Law, is made ours,
crd np1 vbz dt n1 pp-f n1 pp-f dt n1, p-acp cst po31 n1 cc n1 p-acp dt n1, vbz vvn png12,
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and so in him, as our surety, we fulfill the Law. and so in him, as our surety, we fulfil the Law.
cc av p-acp pno31, c-acp po12 n1, pns12 vvb dt n1.
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I know this assertion hath many learned and godly adversaries, but as farae as I can see yet, the Scripture seemeth to hold it forth, Rom. 5. There is a parallel made of the first Adam and his off-spring, with Christ the second Adam and his seed;
I know this assertion hath many learned and godly Adversaries, but as farae as I can see yet, the Scripture seems to hold it forth, Rom. 5. There is a parallel made of the First Adam and his offspring, with christ the second Adam and his seed;
pns11 vvb d n1 vhz d j cc j n2, cc-acp p-acp fw-la p-acp pns11 vmb vvi av, dt n1 vvz pc-acp vvi pn31 av, np1 crd pc-acp vbz dt n1 vvd pp-f dt ord np1 cc po31 n1, p-acp np1 dt ord np1 cc po31 n1;
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and the Apostle proveth, that we are made righteous by Christ, as sinners in him, which was partly by imputation,
and the Apostle Proves, that we Are made righteous by christ, as Sinners in him, which was partly by imputation,
cc dt n1 vvz, cst pns12 vbr vvn j p-acp np1, c-acp n2 p-acp pno31, r-crq vbds av p-acp n1,
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so 2 Corinth. 5. ult. as Christ is made our sin by imputation, so we his righteousnesse.
so 2 Corinth. 5. ult. as christ is made our since by imputation, so we his righteousness.
av crd np1. crd n1. p-acp np1 vbz vvn po12 n1 p-acp n1, av pns12 po31 n1.
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So Rom. 8. 3, 4. That which was impossible to the Law — Christ sent his Son, that the righteousnesse of the Law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
So Rom. 8. 3, 4. That which was impossible to the Law — christ sent his Son, that the righteousness of the Law might be fulfilled in us, who walk not After the Flesh, but After the Spirit.
np1 np1 crd crd, crd cst r-crq vbds j p-acp dt n1 — np1 vvd po31 n1, cst dt n1 pp-f dt n1 vmd vbi vvn p-acp pno12, r-crq vvb xx p-acp dt n1, cc-acp p-acp dt n1.
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I know there are answers made to these places, but the proper discussion of them will be in the handling of justification:
I know there Are answers made to these places, but the proper discussion of them will be in the handling of justification:
pns11 vvb pc-acp vbr n2 vvn p-acp d n2, cc-acp dt j n1 pp-f pno32 vmb vbi p-acp dt n-vvg pp-f n1:
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only here is an obvious Objection, If the righteousnesse of Christ be made ours, so that we may be said to fulfill the Law,
only Here is an obvious Objection, If the righteousness of christ be made ours, so that we may be said to fulfil the Law,
av-j av vbz dt j n1, cs dt n1 pp-f np1 vbb vvn png12, av cst pns12 vmb vbi vvn pc-acp vvi dt n1,
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then we are still justified by a covenant of works, and so there is no new covenant of grace. then we Are still justified by a Covenant of works, and so there is no new Covenant of grace.
cs pns12 vbr av vvn p-acp dt n1 pp-f n2, cc av pc-acp vbz dx j n1 pp-f n1.
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I answer, Learned men, as Beza and Perkins, have affirmed, that we obtaine eternall life according to that rule, Doe this and live, because of Christs fulfilling the Law as our surety;
I answer, Learned men, as Beza and Perkins, have affirmed, that we obtain Eternal life according to that Rule, Do this and live, Because of Christ fulfilling the Law as our surety;
pns11 vvb, j n2, c-acp np1 cc np1, vhb vvn, cst pns12 vvb j n1 vvg p-acp d n1, vdb d cc vvi, c-acp pp-f npg1 vvg dt n1 p-acp po12 n1;
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for the imputation of it doth not make it cease to be our reall righteousnesse, though it be not our inherent righteousnesse. But I see not why we need grant the consequence, [ viz. Because Christs fulfilling of the Law is made ours,
for the imputation of it does not make it cease to be our real righteousness, though it be not our inherent righteousness. But I see not why we need grant the consequence, [ viz. Because Christ fulfilling of the Law is made ours,
p-acp dt n1 pp-f pn31 vdz xx vvi pn31 vvi pc-acp vbi po12 j n1, c-acp pn31 vbb xx po12 j n1. cc-acp pns11 vvb xx c-crq pns12 vvb vvi dt n1, [ n1 c-acp npg1 vvg pp-f dt n1 vbz vvn png12,
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therefore we have eternall life by the Law: ] and the reason is, because this righteousnesse of Christs is not ours by working, but by beleeving.Therefore we have Eternal life by the Law: ] and the reason is, Because this righteousness of Christ is not ours by working, but by believing.
av pns12 vhb j n1 p-acp dt n1: ] cc dt n1 vbz, c-acp d n1 pp-f npg1 vbz xx png12 p-acp n-vvg, cc-acp p-acp vvg.
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Now the Law in that command, Doe this and live, did require our personall working and righteousnesse;
Now the Law in that command, Do this and live, did require our personal working and righteousness;
av dt n1 p-acp d n1, vdb d cc vvi, vdd vvi po12 j n-vvg cc n1;
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so that we cannot be said to have salvation by that rule, because it is not the righteousnesse which we in person have wrought:
so that we cannot be said to have salvation by that Rule, Because it is not the righteousness which we in person have wrought:
av cst pns12 vmbx vbi vvn pc-acp vhi n1 p-acp d n1, c-acp pn31 vbz xx dt n1 r-crq pns12 p-acp n1 vhb vvn:
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and this will fully appeare, if you consider in the next place the subject to whom Christ is made righteousnesse,
and this will Fully appear, if you Consider in the next place the Subject to whom christ is made righteousness,
cc d vmb av-j vvi, cs pn22 vvb p-acp dt ord n1 dt n-jn p-acp ro-crq np1 vbz vvn n1,
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and that is to him that beleeveth:
and that is to him that Believeth:
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he doth not say, to him that worketh, so that we have not eternall life by our Doe this, but by beleeving, or resting upon Christ his Doe this. And this phrase doth plainly exclude Stapletons, and other Papists observations on this place,
he does not say, to him that works, so that we have not Eternal life by our Do this, but by believing, or resting upon christ his Do this. And this phrase does plainly exclude Stapleton's, and other Papists observations on this place,
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as if the righteousnesse by faith, or of Christ, were the same in kind with the righteousnesse of works, differing only gradually,
as if the righteousness by faith, or of christ, were the same in kind with the righteousness of works, differing only gradually,
c-acp cs dt n1 p-acp n1, cc pp-f np1, vbdr dt d p-acp n1 p-acp dt n1 pp-f n2, vvg av-j av-jn,
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as an infant, and a growne man;
as an infant, and a grown man;
c-acp dt n1, cc dt vvn n1;
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for, if so, the Apostle would have said working, and not beleeving. It is a great skill in Divinity to amplifie this righteousnesse of faith without works,
for, if so, the Apostle would have said working, and not believing. It is a great skill in Divinity to amplify this righteousness of faith without works,
p-acp, cs av, dt n1 vmd vhi vvn vvg, cc xx vvg. pn31 vbz dt j n1 p-acp n1 pc-acp vvi d n1 pp-f n1 p-acp n2,
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so as neither the Papist, or the Antinomian may incourage themselves thereby: but of that in some other place.
so as neither the Papist, or the Antinomian may encourage themselves thereby: but of that in Some other place.
av c-acp dx dt njp, cc dt jp vmb vvi px32 av: cc-acp pp-f d p-acp d j-jn n1.
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As you take notice of the subject [ Beleever ] so the universality, every one, which doth take in both Jew and Gentile:
As you take notice of the Subject [ Believer ] so the universality, every one, which does take in both Jew and Gentile:
p-acp pn22 vvb n1 pp-f dt n-jn [ n1 ] av dt n1, d pi, r-crq vdz vvi p-acp d np1 cc j:
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Therefore the Jew could not, or ought not to think that those externall rites and observations could bring them to a true righteousnesse.
Therefore the Jew could not, or ought not to think that those external Rites and observations could bring them to a true righteousness.
av dt np1 vmd xx, cc vmd xx pc-acp vvi cst d j n2 cc n2 vmd vvi pno32 p-acp dt j n1.
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Lastly, consider in the Text, for what end Christ is thus the perfection of the Law; and that is for righteousnesse.
Lastly, Consider in the Text, for what end christ is thus the perfection of the Law; and that is for righteousness.
ord, vvb p-acp dt n1, p-acp r-crq n1 np1 vbz av dt n1 pp-f dt n1; cc d vbz p-acp n1.
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The proper seat of handling this is in the doctrine of Justification, only let me briefly answer a Question made by some, Whether the righteousnesse of faith,
The proper seat of handling this is in the Doctrine of Justification, only let me briefly answer a Question made by Some, Whither the righteousness of faith,
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or that we have by Christ, be the same in nature with the righteousnesse of workes,
or that we have by christ, be the same in nature with the righteousness of works,
cc cst pns12 vhb p-acp np1, vbb dt d p-acp n1 p-acp dt n1 pp-f n2,
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and of the Law? Stapleton saith, They must needs be one, because the Law will direct to no other righteousnesse then that of its owne.and of the Law? Stapleton Says, They must needs be one, Because the Law will Direct to no other righteousness then that of its own.
cc pp-f dt n1? np1 vvz, pns32 vmb av vbi pi, c-acp dt n1 vmb vvi p-acp dx j-jn n1 cs d pp-f po31 d.
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It is true, the Law strictly taken, will not properly and perse direct to any righteousnesse,
It is true, the Law strictly taken, will not properly and pierce Direct to any righteousness,
pn31 vbz j, dt n1 av-j vvn, vmb xx av-j cc vvi vvi p-acp d n1,
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but that which the Law requireth; yet by accident, and indirectly it may:
but that which the Law requires; yet by accident, and indirectly it may:
cc-acp cst r-crq dt n1 vvz; av p-acp n1, cc av-j pn31 vmb:
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yea, as it was given by Moses, it did directly and properly intend Christ, though not primarily, as some think;
yea, as it was given by Moses, it did directly and properly intend christ, though not primarily, as Some think;
uh, c-acp pn31 vbds vvn p-acp np1, pn31 vdd av-j cc av-j vvb np1, cs xx av-j, c-acp d vvb;
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but finding us unable to attaine to its owne righteousnesse, did then lead us unto Christ:
but finding us unable to attain to its own righteousness, did then led us unto christ:
cc-acp vvg pno12 j pc-acp vvi p-acp po31 d n1, vdd av vvi pno12 p-acp np1:
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Yet these two righteousnesses are divers, rather then contrary, (unlesse in respect of justification,
Yet these two Righteousness Are diverse, rather then contrary, (unless in respect of justification,
av d crd n2 vbr j, av-c cs n-jn, (cs p-acp n1 pp-f n1,
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and so indeed its impossible to be justified by both those waies) otherwise they are both together in the same subject,
and so indeed its impossible to be justified by both those ways) otherwise they Are both together in the same Subject,
cc av av pn31|vbz j pc-acp vbi vvn p-acp d d n2) av pns32 vbr av-d av p-acp dt d n-jn,
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yea a righteousnesse of faith doth necessarily draw along with it in the same subject a righteousnesse of works,
yea a righteousness of faith does necessarily draw along with it in the same Subject a righteousness of works,
uh dt n1 pp-f n1 vdz av-j vvi a-acp p-acp pn31 p-acp dt d n-jn dt n1 pp-f n2,
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though it be imperfect, and so insufficient to justifie.
though it be imperfect, and so insufficient to justify.
cs pn31 vbb j, cc av j pc-acp vvi.
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Ʋse. Is Christ the end of the Law for righteousnesse? then let the beleever blesse and praise God for providing a righteousnesse, Ʋse. Is christ the end of the Law for righteousness? then let the believer bless and praise God for providing a righteousness,
n1. vbz np1 dt n1 pp-f dt n1 p-acp n1? av vvb dt n1 vvb cc n1 np1 p-acp vvg dt n1,
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and such a righteousnesse for him. How destitute and naked was thy condition? Had justice taken thee by the throat,
and such a righteousness for him. How destitute and naked was thy condition? Had Justice taken thee by the throat,
cc d dt n1 p-acp pno31. q-crq j cc j vbds po21 n1? vhd n1 vvn pno21 p-acp dt n1,
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and bid thee pay what thou owest, thou couldst not have returned that answer, Let mee alone, and I will pay thee all.
and bid thee pay what thou owest, thou Couldst not have returned that answer, Let me alone, and I will pay thee all.
cc vvb pno21 vvb r-crq pns21 vv2, pns21 vmd2 xx vhi vvn d n1, vvb pno11 av-j, cc pns11 vmb vvi pno21 d.
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Neither Angels nor men could provide this righteousnesse for thee.
Neither Angels nor men could provide this righteousness for thee.
dx n2 ccx n2 vmd vvi d n1 p-acp pno21.
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Doest thou thank God for providing clothes for thy body, food for thy belly, an house for habitation? Oh, above all thank him that he hath provided a righteousnesse for thy soule.
Dost thou thank God for providing clothes for thy body, food for thy belly, an house for habitation? O, above all thank him that he hath provided a righteousness for thy soul.
vd2 pns21 vvi np1 p-acp vvg n2 p-acp po21 n1, n1 p-acp po21 n1, dt n1 p-acp n1? uh, p-acp d vvb pno31 cst pns31 vhz vvn dt n1 p-acp po21 n1.
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Thou troubled soule because of sin, thou thinkest with thy selfe, Oh if I had no sin,
Thou troubled soul Because of since, thou Thinkest with thy self, O if I had no since,
pns21 j-vvn n1 c-acp pp-f n1, pns21 vv2 p-acp po21 n1, uh cs pns11 vhd dx n1,
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if I were guilty of no corruption, how well were it! O ye glorious Angels and Saints, ye are happy, because ye have a righteousnesse!
if I were guilty of no corruption, how well were it! O you glorious Angels and Saints, you Are happy, Because you have a righteousness!
cs pns11 vbdr j pp-f dx n1, c-crq av vbdr pn31! sy pn22 j n2 cc n2, pn22 vbr j, c-acp pn22 vhb dt n1!
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Why doest thou not consider, that God hath found out for thee, even for thee, in this world, a righteousnesse, whereby thou art accepted of him?
Why dost thou not Consider, that God hath found out for thee, even for thee, in this world, a righteousness, whereby thou art accepted of him?
q-crq vd2 pns21 xx vvi, cst np1 vhz vvn av p-acp pno21, av p-acp pno21, p-acp d n1, dt n1, c-crq pns21 vb2r vvn pp-f pno31?
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Againe, consider it is such a righteousnesse that satisfieth and pleaseth God. Thy holinesse cannot content him for justification, but that of Christ can.
Again, Consider it is such a righteousness that Satisfieth and Pleases God. Thy holiness cannot content him for justification, but that of christ can.
av, vvb pn31 vbz d dt n1 cst vvz cc vvz np1. po21 n1 vmbx vvi pno31 p-acp n1, cc-acp d pp-f np1 vmb.
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As the light of the Stars and Moon cannot dispell totally the darknesse of the night, only the light of the Sun can doe that.
As the Light of the Stars and Moon cannot dispel totally the darkness of the night, only the Light of the Sun can do that.
p-acp dt n1 pp-f dt n2 cc n1 vmbx n1 av-j dt n1 pp-f dt n1, av-j dt n1 pp-f dt n1 vmb vdi d.
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LECTURE XXIX. MAT. 5. 17. Whosoever therefore shall break one of these least commandements, and shall teach men so, shall be called the least in the Kingdome of heaven.
LECTURE XXIX. MATHEW. 5. 17. Whosoever Therefore shall break one of these lest Commandments, and shall teach men so, shall be called the least in the Kingdom of heaven.
n1 np1. np1. crd crd r-crq av vmb vvi crd pp-f d cs n2, cc vmb vvi n2 av, vmb vbi vvn dt ds p-acp dt n1 pp-f n1.
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OUr Saviour being to vindicate the Law from all corrupt glosses of the Pharisees, he doth in the first place (as Chrysostome thinketh) remove the odium that might be cast upon him,
OUr Saviour being to vindicate the Law from all corrupt Glosses of the Pharisees, he does in the First place (as Chrysostom Thinketh) remove the odium that might be cast upon him,
po12 n1 vbg pc-acp vvi dt n1 p-acp d j n2 pp-f dt np2, pns31 vdz p-acp dt ord n1 (c-acp np1 vvz) vvb dt fw-la cst vmd vbi vvn p-acp pno31,
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as if he did indeed destroy the Law;
as if he did indeed destroy the Law;
c-acp cs pns31 vdd av vvi dt n1;
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for it was then generally received, that only was Law, which the Pharisees declared to be so.
for it was then generally received, that only was Law, which the Pharisees declared to be so.
p-acp pn31 vbds av av-j vvn, cst av-j vbds n1, r-crq dt np2 vvd pc-acp vbi av.
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And this he doth, ver. 17. Think not that I am come to destroy the Law.
And this he does, ver. 17. Think not that I am come to destroy the Law.
cc d pns31 vdz, fw-la. crd vvb xx cst pns11 vbm vvn pc-acp vvi dt n1.
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The reason he giveth, is from the perpetuall nature of the Law:
The reason he gives, is from the perpetual nature of the Law:
dt n1 pns31 vvz, vbz p-acp dt j n1 pp-f dt n1:
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heaven and earth, the whole world shall sooner fall into pieces, then any tittle of that.
heaven and earth, the Whole world shall sooner fallen into Pieces, then any tittle of that.
n1 cc n1, dt j-jn n1 vmb av-c vvi p-acp n2, cs d n1 pp-f d.
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And the Prophets are here joyned to the Law, not so much in regard of their predictions,
And the prophets Are Here joined to the Law, not so much in regard of their predictions,
cc dt n2 vbr av vvn p-acp dt n1, xx av av-d p-acp n1 pp-f po32 n2,
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as because they were Interpreters of the Law. The second reason is from that evill which shall befall him, that doth break it,
as Because they were Interpreters of the Law. The second reason is from that evil which shall befall him, that does break it,
c-acp c-acp pns32 vbdr n2 pp-f dt n1. dt ord n1 vbz p-acp d n-jn r-crq vmb vvi pno31, cst vdz vvi pn31,
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and here he nameth a two-fold Antinomianisme; one in life and practise, the other in doctrine:
and Here he names a twofold Antinomianism; one in life and practice, the other in Doctrine:
cc av pns31 vvz dt n1 np1; pi p-acp n1 cc n1, dt j-jn p-acp n1:
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That in practise is aggravated, though it be one of the least commandements. They are called least, either because the Pharisees thought them so,
That in practice is aggravated, though it be one of the least Commandments. They Are called least, either Because the Pharisees Thought them so,
cst p-acp n1 vbz vvn, cs pn31 vbb crd pp-f dt ds n2. pns32 vbr vvn ds, d c-acp dt np2 vvd pno32 av,
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or else indeed, because all the commands of God were not concerning duties of the same consequence.
or Else indeed, Because all the commands of God were not Concerning duties of the same consequence.
cc av av, c-acp d dt n2 pp-f np1 vbdr xx vvg n2 pp-f dt d n1.
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The other in doctrine is expressed in those words, And teach men so. I cannot consent to Beza 's interpretation, making this teaching to be by example and life,
The other in Doctrine is expressed in those words, And teach men so. I cannot consent to Beza is Interpretation, making this teaching to be by Exampl and life,
dt j-jn p-acp n1 vbz vvn p-acp d n2, cc vvi n2 av. pns11 vmbx vvi p-acp np1 vbz n1, vvg d vvg pc-acp vbi p-acp n1 cc n1,
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or else NONLATINALPHABET, to be put for NONLATINALPHABET, although, as if the meaning were, He that doth break in his practice my commandement,
or Else, to be put for, although, as if the meaning were, He that does break in his practice my Commandment,
cc av, pc-acp vbi vvn p-acp, cs, c-acp cs dt n1 vbdr, pns31 cst vdz vvi p-acp po31 n1 po11 n1,
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although he doe teach them in doctrine.
although he do teach them in Doctrine.
cs pns31 vdb vvi pno32 p-acp n1.
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There is no necessity of offering such violence to the Text. But if we interpret it of doctrinall breaking, it will very well agree with the Pharisees, who made void the commandements of God by the doctrines of men.
There is no necessity of offering such violence to the Text. But if we interpret it of doctrinal breaking, it will very well agree with the Pharisees, who made void the Commandments of God by the doctrines of men.
pc-acp vbz dx n1 pp-f vvg d n1 p-acp dt np1 p-acp cs pns12 vvb pn31 pp-f j n-vvg, pn31 vmb av av vvi p-acp dt np2, r-crq vvd j dt n2 pp-f np1 p-acp dt n2 pp-f n2.
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The evill that shall befall such, is in those words, [ He shall be called the least in the Kingdome of heaven.
The evil that shall befall such, is in those words, [ He shall be called the least in the Kingdom of heaven.
dt n-jn cst vmb vvi d, vbz p-acp d n2, [ pns31 vmb vbi vvn dt ds p-acp dt n1 pp-f n1.
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] Called is put for is, or be; He shall be the least. By Kingdome of heaven, some understand that Kingdome of glory in heaven; ] Called is put for is, or be; He shall be the least. By Kingdom of heaven, Some understand that Kingdom of glory in heaven;
] np1 vbz vvn p-acp vbz, cc vbi; pns31 vmb vbi dt ds. p-acp n1 pp-f n1, d vvb cst n1 pp-f n1 p-acp n1;
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and by least, meane nullus, none: he shall not at all enter into the Kingdome of heaven.
and by least, mean nullus, none: he shall not At all enter into the Kingdom of heaven.
cc p-acp av-ds, j fw-la, pix: pns31 vmb xx p-acp d vvb p-acp dt n1 pp-f n1.
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Others by Kingdome of heaven doe understand the Church of God, and so they expresse it,
Others by Kingdom of heaven do understand the Church of God, and so they express it,
ng2-jn p-acp n1 pp-f n1 vdb vvi dt n1 pp-f np1, cc av pns32 vvb pn31,
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when there shall be a reformation in the Church, and truth should break forth, which was presently to come to passe,
when there shall be a Reformation in the Church, and truth should break forth, which was presently to come to pass,
c-crq a-acp vmb vbi dt n1 p-acp dt n1, cc n1 vmd vvi av, r-crq vbds av-j pc-acp vvi pc-acp vvi,
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then those corrupt teachers, who would poyson men, should be discovered, and then they should be least, that is, of no account;
then those corrupt Teachers, who would poison men, should be discovered, and then they should be lest, that is, of no account;
cs d j n2, r-crq vmd vvi n2, vmd vbi vvn, cc av pns32 vmd vbi cs, cst vbz, pp-f dx n1;
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even as it fell out to the Pharisees, though for a while they were highly esteemed among men.
even as it fell out to the Pharisees, though for a while they were highly esteemed among men.
av c-acp pn31 vvd av p-acp dt np2, cs p-acp dt n1 pns32 vbdr av-j vvn p-acp n2.
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I forbeare to touch upon that Question hotly disputed with some, Whether our Saviour doe in this discourse meane onely the Morall Law,
I forbear to touch upon that Question hotly disputed with Some, Whither our Saviour do in this discourse mean only the Moral Law,
pns11 vvb pc-acp vvi p-acp d n1 av-j vvn p-acp d, cs po12 n1 vdb p-acp d n1 vvb av-j dt j n1,
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or the Ceremoniall also, as being not to my purpose.or the Ceremonial also, as being not to my purpose.
cc dt j av, p-acp vbg xx p-acp po11 n1.
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That it is meant chiefly of the Morall Law, appeareth by the instances which Christ giveth.
That it is meant chiefly of the Moral Law, appears by the instances which christ gives.
cst pn31 vbz vvn av-jn pp-f dt j n1, vvz p-acp dt n2 r-crq np1 vvz.
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From the Text thus opened, I observe, That any doctrine, which teacheth the abrogation or dissolution of the Law, is highly offensive unto God.
From the Text thus opened, I observe, That any Doctrine, which Teaches the abrogation or dissolution of the Law, is highly offensive unto God.
p-acp dt n1 av vvn, pns11 vvb, cst d n1, r-crq vvz dt n1 cc n1 pp-f dt n1, vbz av-j j p-acp np1.
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For the opening of this consider, that the doctrines of men may either directly, and with an open face overthrow the Law, For the opening of this Consider, that the doctrines of men may either directly, and with an open face overthrow the Law,
p-acp dt n-vvg pp-f d vvb, cst dt n2 pp-f n2 vmb d av-j, cc p-acp dt j n1 vvi dt n1,
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as the Marcionites and Manichees did: or else interpretatively, and more covertly; and that is done three waies.
as the Marcionites and manichees did: or Else interpretatively, and more covertly; and that is done three ways.
c-acp dt np2 cc np1 vdd: cc av av-j, cc av-dc av-j; cc d vbz vdn crd n2.
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1. When they make not the Law of God to be so full and extensive in its obligation, as indeed it is;
1. When they make not the Law of God to be so full and extensive in its obligation, as indeed it is;
crd c-crq pns32 vvb xx dt n1 pp-f np1 pc-acp vbi av j cc j p-acp po31 n1, c-acp av pn31 vbz;
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and thus the Pharisees they made void the Law, when they affirmed outward acts to be only sins:
and thus the Pharisees they made void the Law, when they affirmed outward acts to be only Sins:
cc av dt np1 pns32 vvd j dt n1, c-crq pns32 vvd j n2 pc-acp vbi j n2:
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and thus the Papists doe in part, when they make the Law no further to oblige,
and thus the Papists do in part, when they make the Law no further to oblige,
cc av dt njp2 vdb p-acp n1, c-crq pns32 vvb dt n1 av-dx av-jc pc-acp vvi,
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then it is possible for us to keep it. These doctrines doe in tantum, though not in totum destroy the Law.
then it is possible for us to keep it. These doctrines do in Tantum, though not in totum destroy the Law.
cs pn31 vbz j p-acp pno12 pc-acp vvi pn31. np1 n2 vdb p-acp fw-la, c-acp xx p-acp fw-la vvi dt n1.
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2. When men hold such principles, that will necessarily by way of consequence inforce the abrogation of the Law.
2. When men hold such principles, that will necessarily by Way of consequence enforce the abrogation of the Law.
crd c-crq n2 vvb d n2, cst vmb av-j p-acp n1 pp-f n1 vvi dt n1 pp-f dt n1.
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And thus, though some Antinomians doe expresly and boldly assert the abolishing of it, at least to beleevers;
And thus, though Some Antinomians do expressly and boldly assert the abolishing of it, At least to believers;
cc av, cs d njp2 vdb av-j cc av-j vvb dt n-vvg pp-f pn31, p-acp ds p-acp n2;
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yet those that have more learning and warinesse, doe disclaime it, and account it a calumny:
yet those that have more learning and wariness, do disclaim it, and account it a calumny:
av d cst vhb dc n1 cc n1, vdb vvi pn31, cc vvb pn31 dt n1:
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but even at the same time, while they doe disclaime it (as it is to be shewed presently) they hold such assertions,
but even At the same time, while they do disclaim it (as it is to be showed presently) they hold such assertions,
cc-acp av p-acp dt d n1, cs pns32 vdb vvi pn31 (c-acp pn31 vbz pc-acp vbi vvn av-j) pns32 vvb d n2,
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as doe necessarily inferre the abrogation of it.
as doe necessarily infer the abrogation of it.
c-acp n1 av-j vvi dt n1 pp-f pn31.
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3. The Law may be doctrinally dissolved, by pressing such duties upon men, whereby they will be necessitated to break the commandements of God.
3. The Law may be doctrinally dissolved, by pressing such duties upon men, whereby they will be necessitated to break the Commandments of God.
crd dt n1 vmb vbi av-j vvn, p-acp vvg d n2 p-acp n2, c-crq pns32 vmb vbi vvn pc-acp vvi dt n2 pp-f np1.
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Thus when the Pharisees taught, that whatsoever vow was made concerning any gift, they were bound to doe it,
Thus when the Pharisees taught, that whatsoever Voelli was made Concerning any gift, they were bound to do it,
av c-crq dt np2 vvd, cst r-crq n1 vbds vvn vvg d n1, pns32 vbdr vvn pc-acp vdi pn31,
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though thereby they were dis-inabled to honour their parents.
though thereby they were disenabled to honour their Parents.
cs av pns32 vbdr j pc-acp vvi po32 n2.
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And this is most remarkably seen in the Church of Rome, who, by the multitude and necessity of observation of their Church precepts and constitutions, make men to break the plaine commandements of God.
And this is most remarkably seen in the Church of Rome, who, by the multitude and necessity of observation of their Church Precepts and constitutions, make men to break the plain Commandments of God.
cc d vbz av-ds av-j vvn p-acp dt n1 pp-f np1, r-crq, p-acp dt n1 cc n1 pp-f n1 pp-f po32 n1 n2 cc n2, vvb n2 pc-acp vvi dt j n2 pp-f np1.
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Now I shall briefly instance generally about those errours that dissolve Gods Law, and then more particularly about the Antinomian doctrine.
Now I shall briefly instance generally about those errors that dissolve God's Law, and then more particularly about the Antinomian Doctrine.
av pns11 vmb av-j n1 av-j p-acp d n2 cst vvb ng1 n1, cc av av-dc av-j p-acp dt jp n1.
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The first Hereticks that opposed it, were the Marcionites and Manichees.
The First Heretics that opposed it, were the Marcionites and manichees.
dt ord n2 cst vvd pn31, vbdr dt np2 cc np1.
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Marcion (whom Tertullian calls Mus ponticus, because of his arroding and gnawing the Scripture, to make it serviceable to his errours;Marcion (whom Tertullian calls Mus ponticus, Because of his arroding and gnawing the Scripture, to make it serviceable to his errors;
np1 (ro-crq np1 vvz fw-la fw-la, c-acp pp-f po31 j-vvg cc vvg dt n1, pc-acp vvi pn31 j p-acp po31 n2;
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he, among other errours, broacheth this, That the old Law (as he calls it) was evill, and that it came from an evill god.
he, among other errors, broacheth this, That the old Law (as he calls it) was evil, and that it Come from an evil god.
pns31, p-acp j-jn n2, vvz d, cst dt j n1 (c-acp pns31 vvz pn31) vbds j-jn, cc cst pn31 vvd p-acp dt j-jn n1.
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To him in this opinion succeeded Manes, (who truly might be so called, because of his madnesse,
To him in this opinion succeeded Manes, (who truly might be so called, Because of his madness,
p-acp pno31 p-acp d n1 vvd n2, (r-crq av-j vmd vbi av vvn, c-acp pp-f po31 n1,
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although his followers, to take away that reproach, called him Mannichaus, as much as one that poured forth Manna,
although his followers, to take away that reproach, called him Mannichaus, as much as one that poured forth Manna,
cs po31 n2, pc-acp vvi av d n1, vvd pno31 np1, p-acp d c-acp pi cst vvd av n1,
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as some affirme.) This mans errours, though they were very grosse, yet so propagated, that it was two hundred yeares ere they were quieted.
as Some affirm.) This men errors, though they were very gross, yet so propagated, that it was two hundred Years ere they were quieted.
c-acp d vvb.) d ng1 n2, cs pns32 vbdr av j, av av vvn, cst pn31 vbds crd crd n2 c-acp pns32 vbdr vvn.
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These and their followers all agreed in this, to reject this Law of God.
These and their followers all agreed in this, to reject this Law of God.
np1 cc po32 n2 d vvn p-acp d, pc-acp vvi d n1 pp-f np1.
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There were also Hereticks called Anomi, (as it were sine lege) but their errour was, to think that they could by their knowledge comprehend the divine nature:
There were also Heretics called anomi, (as it were sine lege) but their error was, to think that they could by their knowledge comprehend the divine nature:
pc-acp vbdr av n2 vvn np1, (c-acp pn31 vbdr fw-la fw-la) p-acp po32 n1 vbds, pc-acp vvi cst pns32 vmd p-acp po32 n1 vvi dt j-jn n1:
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And they gave so much to this their faith, that they held, Whosoever should imbrace it, though he committed hainous and atrocious sins,
And they gave so much to this their faith, that they held, Whosoever should embrace it, though he committed heinous and atrocious Sins,
cc pns32 vvd av av-d p-acp d po32 n1, cst pns32 vvd, r-crq vmd vvi pn31, cs pns31 vvd j cc j n2,
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yet they should doe him no hurt, Epiphan.yet they should do him no hurt, Epiphanius.
av pns32 vmd vdi pno31 dx n1, np1.
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lib. 3. Haeres. 36. But to let passe these, we may say, Popery is in a great part Antinomianisme.
lib. 3. Haeres. 36. But to let pass these, we may say, Popery is in a great part Antinomianism.
n1. crd fw-la. crd p-acp pc-acp vvi vvi d, pns12 vmb vvi, n1 vbz p-acp dt j n1 np1.
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And Antichrist he is called NONLATINALPHABET, that lawlesse One: for, is not their doctrine, that the Pope may dispense with the Lawes of God,
And Antichrist he is called, that lawless One: for, is not their Doctrine, that the Pope may dispense with the Laws of God,
cc np1 pns31 vbz vvn, cst j pi: p-acp, vbz xx po32 n1, cst dt n1 vmb vvi p-acp dt n2 pp-f np1,
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and that the Pope and Christ have the same Consistory, Antinomianisme? And in particular, we may instance in their taking away the second Commandement out of some Catechismes,
and that the Pope and christ have the same Consistory, Antinomianism? And in particular, we may instance in their taking away the second Commandment out of Some Catechisms,
cc cst dt n1 cc np1 vhb dt d n1, np1? cc p-acp j, pns12 vmb n1 p-acp po32 vvg av dt ord n1 av pp-f d n2,
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because it forbiddeth the worshipping of Images.
Because it forbiddeth the worshipping of Images.
c-acp pn31 vvz dt vvg pp-f n2.
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Hence Vasquez, one of their Goliahs, doth expresly maintaine, that the second Commandement did belong only to the Jewes,
Hence Vasquez, one of their Goliath's, does expressly maintain, that the second Commandment did belong only to the Jews,
av np1, crd pp-f po32 njp2, vdz av-j vvi, cst dt ord n1 vdd vvi av-j p-acp dt np2,
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and so not obliging us Christians, thinking it impossible to answer our arguments against their Image-worship,
and so not obliging us Christians, thinking it impossible to answer our Arguments against their Image-worship,
cc av xx vvg pno12 njpg2, vvg pn31 j pc-acp vvi po12 n2 p-acp po32 n1,
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if that be acknowledged still in force.
if that be acknowledged still in force.
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Is there not also a generation of men, who doe by doctrine deny the fourth Commandement? How many late books and practices have been for that opinion? but hath it not fallen out according to the later exposition of my Text, that they are the least in the Kingdome of heaven;
Is there not also a generation of men, who do by Doctrine deny the fourth Commandment? How many late books and practices have been for that opinion? but hath it not fallen out according to the later exposition of my Text, that they Are the least in the Kingdom of heaven;
vbz pc-acp xx av dt n1 pp-f n2, r-crq vdb p-acp n1 vvi dt ord n1? c-crq d j n2 cc n2 vhb vbn p-acp d n1? cc-acp vhz pn31 xx vvn av vvg p-acp dt jc n1 pp-f po11 n1, cst pns32 vbr dt ds p-acp dt n1 pp-f n1;
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men of little account now in the Church while reforming?
men of little account now in the Church while reforming?
n2 pp-f j n1 av p-acp dt n1 cs vvg?
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I might likewise speak of some Anabaptists, (for there are of that sect that disclaime the opinion) who overthrow the fifth Commandement, by denying Magistracy lawfull for Christians.
I might likewise speak of Some Anabaptists, (for there Are of that sect that disclaim the opinion) who overthrow the fifth Commandment, by denying Magistracy lawful for Christians.
pns11 vmd av vvi pp-f d np1, (c-acp a-acp vbr pp-f d n1 cst vvb dt n1) r-crq n1 dt ord n1, p-acp vvg n1 j p-acp np1.
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But I will range no further:
But I will range no further:
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The Antinomians doe more fall against this Text then any, in that they doe not only by doctrine teach the dis-obligation of the least commandement,
The Antinomians do more fallen against this Text then any, in that they do not only by Doctrine teach the dis-obligation of the least Commandment,
dt njp2 vdb av-dc vvi p-acp d n1 av d, p-acp cst pns32 vdb xx av-j p-acp n1 vvi dt n1 pp-f dt ds n1,
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but of all, even of the whole Law.
but of all, even of the Whole Law.
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This doth appeare true in the first Antinomians in Luthers time, of whom Islebius was the captaine:
This does appear true in the First Antinomians in Luthers time, of whom Islebius was the captain:
d vdz vvi j p-acp dt ord njp2 p-acp np1 n1, pp-f ro-crq np1 vbds dt n1:
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he was a School-master, and also Professor of Divinity at Islebia. It seemeth he was a man like a reed shaken with every wind:
he was a Schoolmaster, and also Professor of Divinity At islebia. It seems he was a man like a reed shaken with every wind:
pns31 vbds dt n1, cc av n1 pp-f n1 p-acp np1. pn31 vvz pns31 vbds dt n1 av-j dt n1 vvn p-acp d n1:
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for first he defended, with the Orthodox, the Saxon Confession of Faith;
for First he defended, with the Orthodox, the Saxon Confessi of Faith;
c-acp ord pns31 vvd, p-acp dt n1, dt jp n1 pp-f n1;
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but afterwards was one of those that compiled the Book called the Interim. When Luther admonished him of his errour, he promised amendment,
but afterwards was one of those that compiled the Book called the Interim. When Luther admonished him of his error, he promised amendment,
cc-acp av vbds crd pp-f d cst vvd dt n1 vvd dt n1. c-crq np1 vvd pno31 pp-f po31 n1, pns31 vvd n1,
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but for all that secretly scattered his errour;
but for all that secretly scattered his error;
cc-acp p-acp d cst av-jn vvd po31 n1;
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which made Luther set forth publikely six solemne disputations against the Antinomians, that are to be seen in his workes:
which made Luther Set forth publicly six solemn disputations against the Antinomians, that Are to be seen in his works:
r-crq vvd np1 vvn av av-j crd j n2 p-acp dt njp2, cst vbr pc-acp vbi vvn p-acp po31 n2:
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which argueth the impudency of those that would make Luther on their side.
which argue the impudence of those that would make Luther on their side.
r-crq vvz dt n1 pp-f d cst vmd vvi np1 p-acp po32 n1.
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By these disputations of Luthers he was convinced, and revoked his errour, publishing his recantation in print:
By these disputations of Luthers he was convinced, and revoked his error, publishing his recantation in print:
p-acp d n2 pp-f np1 pns31 vbds vvn, cc vvd po31 n1, vvg po31 n1 p-acp n1:
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yet when Luther was dead, this Euripus did fall into his old errour, and publikely defended it.
yet when Luther was dead, this Euripus did fallen into his old error, and publicly defended it.
av c-crq np1 vbds j, d np1 vdd vvi p-acp po31 j n1, cc av-j vvd pn31.
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Now how justly they might be called Antinomists, or, as Luther sometimes, Nomomachists, appeareth by these Propositions, which they publikely scattered about in their papers:
Now how justly they might be called Antinomists, or, as Luther sometime, nomomachists, appears by these Propositions, which they publicly scattered about in their papers:
av c-crq av-j pns32 vmd vbi vvn n2, cc, c-acp np1 av, n2, vvz p-acp d n2, r-crq pns32 av-j vvn a-acp p-acp po32 n2:
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as, 1. That the Law is not worthy to be called the word of God.
as, 1. That the Law is not worthy to be called the word of God.
c-acp, crd cst dt n1 vbz xx j pc-acp vbi vvn dt n1 pp-f np1.
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2. To heare the word of God, and so to live, is a consequence of the Law. 2. To hear the word of God, and so to live, is a consequence of the Law.
crd pc-acp vvi dt n1 pp-f np1, cc av pc-acp vvi, vbz dt n1 pp-f dt n1.
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3. Repentance is not to be taught out of the Decalogue, or any Law of Moses, but from the violation of the Son of God in the Gospel.
3. Repentance is not to be taught out of the Decalogue, or any Law of Moses, but from the violation of the Son of God in the Gospel.
crd n1 vbz xx pc-acp vbi vvn av pp-f dt n1, cc d n1 pp-f np1, p-acp p-acp dt n1 pp-f dt n1 pp-f np1 p-acp dt n1.
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4. We are with all our might to resist those, who teach the Gospel is not to be preached but to those whose hearts are first made contrite by the Law.
4. We Are with all our might to resist those, who teach the Gospel is not to be preached but to those whose hearts Are First made contrite by the Law.
crd pns12 vbr p-acp d po12 n1 pc-acp vvi d, r-crq vvb dt n1 vbz xx pc-acp vbi vvn cc-acp p-acp d rg-crq n2 vbr ord vvn j p-acp dt n1.
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These are Propositions of theirs set downe by Luther, against which he had his disputations, Vol. 1. Thusselberge, lib. contra Antin. pag. 38. relateth more:
These Are Propositions of theirs Set down by Luther, against which he had his disputations, Vol. 1. Thusselberge, lib. contra antin. page. 38. relateth more:
d vbr n2 pp-f png32 vvd a-acp p-acp np1, p-acp r-crq pns31 vhd po31 n2, n1 crd np1, n1. fw-la np1. n1. crd vvz n1:
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as, 1. The Law doth not shew good works, neither is it to be preached that we may doe them.
as, 1. The Law does not show good works, neither is it to be preached that we may do them.
c-acp, crd dt n1 vdz xx vvi j n2, av-dx vbz pn31 pc-acp vbi vvn cst pns12 vmb vdi pno32.
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2. The Law is not given to Christians; therefore they are not to be reproved by the Law.
2. The Law is not given to Christians; Therefore they Are not to be reproved by the Law.
crd dt n1 vbz xx vvn p-acp np1; av pns32 vbr xx pc-acp vbi vvn p-acp dt n1.
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3. The Preachers under the Gospel are onely to preach the Gospel, not the Law;
3. The Preachers under the Gospel Are only to preach the Gospel, not the Law;
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because Christ did not say, Preach the Law, but Gospel to every creature. 4. The Legall Sermons of the Prophets doe not at all belong to us. Because christ did not say, Preach the Law, but Gospel to every creature. 4. The Legal Sermons of the prophets do not At all belong to us.
c-acp np1 vdd xx vvi, vvb dt n1, cc-acp n1 p-acp d n1. crd dt j n2 pp-f dt n2 vdb xx p-acp d vvb p-acp pno12.
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5. To say, that the Law is a rule of good works, is blasphemy in Divinity.
5. To say, that the Law is a Rule of good works, is blasphemy in Divinity.
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Thus you see how directly these oppose the Law, and therefore come under our Saviours condemnation in the Text:
Thus you see how directly these oppose the Law, and Therefore come under our Saviors condemnation in the Text:
av pn22 vvb c-crq av-j d vvi dt n1, cc av vvb p-acp po12 ng1 n1 p-acp dt n1:
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yet at other times, the proper state of the Question between the Orthodox and Antinomists, seemeth to be, not, Whether a godly man doe not delight in the Law,
yet At other times, the proper state of the Question between the Orthodox and Antinomists, seems to be, not, Whither a godly man do not delight in the Law,
av p-acp j-jn n2, dt j n1 pp-f dt n1 p-acp dt n1 cc n2, vvz pc-acp vbi, xx, cs dt j n1 vdb xx vvi p-acp dt n1,
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and doe the workes of the Law; and do the works of the Law;
cc vdb dt n2 pp-f dt n1;
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but, Whether he doth it, Lege docente, urgente, & mandante, the Law teaching, urging, and commanding:
but, Whither he does it, Lege Docente, urgent, & mandante, the Law teaching, urging, and commanding:
p-acp, cs pns31 vdz pn31, fw-la j-jn, j, cc j, dt n1 vvg, vvg, cc j-vvg:
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As for the later Antinomians, Doctor Taylor, and Mr. Burton, who preached, and wrote against them, doe record the same opinions of them.
As for the later Antinomians, Doctor Taylor, and Mr. Burton, who preached, and wrote against them, do record the same opinions of them.
a-acp p-acp dt jc njp2, n1 np1, cc n1 np1, r-crq vvd, cc vvd p-acp pno32, vdb vvi dt d n2 pp-f pno32.
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Doctor Taylor in his Preface to his Book against them, saith, One preached, that the whole Law,
Doctor Taylor in his Preface to his Book against them, Says, One preached, that the Whole Law,
n1 np1 p-acp po31 n1 p-acp po31 n1 p-acp pno32, vvz, crd vvd, cst dt j-jn n1,
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since Christs death, is wholly abrogated and abolished. Another, That to teach obedience to the Law, is Popery.
since Christ death, is wholly abrogated and abolished. another, That to teach Obedience to the Law, is Popery.
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Another, That to doe any thing, because God commands us;
another, That to do any thing, Because God commands us;
j-jn, cst pc-acp vdi d n1, c-acp np1 vvz pno12;
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or to forbeare any sin, because God forbids us, is a signe of a morall man,
or to forbear any since, Because God forbids us, is a Signen of a moral man,
cc pc-acp vvi d n1, c-acp np1 vvz pno12, vbz dt n1 pp-f dt j n1,
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and of a dead and unsound Christian. and of a dead and unsound Christian.
cc pp-f dt j cc j njp.
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Others deliver, That the Law is not to be preached, and they that doe so, are Legall Preachers.
Others deliver, That the Law is not to be preached, and they that do so, Are Legal Preachers.
ng2-jn vvi, cst dt n1 vbz xx pc-acp vbi vvn, cc pns32 cst vdb av, vbr j n2.
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Master Burton also in his Book against them affirmeth, they divided all that made up the body of the Church of England into Hogs or Dogs:
Master Burton also in his Book against them Affirmeth, they divided all that made up the body of the Church of England into Hogs or Dogs:
n1 np1 av p-acp po31 n1 p-acp pno32 vvz, pns32 vvd d cst vvd a-acp dt n1 pp-f dt n1 pp-f np1 p-acp n2 cc n2:
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Hogs were such that despised justification, living in their swinish lusts; Dogs such, who sought to be justified by their works.
Hogs were such that despised justification, living in their swinish Lustiest; Dogs such, who sought to be justified by their works.
n2 vbdr d cst j-vvn n1, vvg p-acp po32 j n2; n2 d, r-crq vvd pc-acp vbi vvn p-acp po32 n2.
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Hee tells of one of their disciples, that said, Away with this scurvie sanctification; and that there is no difference between godly here, and in their state of glory,
He tells of one of their Disciples, that said, Away with this scurvy sanctification; and that there is no difference between godly Here, and in their state of glory,
pns31 vvz pp-f crd pp-f po32 n2, cst vvd, av p-acp d j n1; cc d a-acp vbz dx n1 p-acp j av, cc p-acp po32 n1 pp-f n1,
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but only in sense and apprehension. but only in sense and apprehension.
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Many other unsavoury assertions are named by those Authors, but these may suffice to give a taste of their opinions;
Many other unsavoury assertions Are nam by those Authors, but these may suffice to give a taste of their opinions;
d j-jn j n2 vbr vvn p-acp d n2, cc-acp d vmb vvi pc-acp vvi dt n1 pp-f po32 n2;
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for it is elegantly spoken by Irenaeus, in such falshoods as these are, lib. 2. c. 34. adversus Haereses. We need not drink up the whole sea, to taste whether the water be salt;
for it is elegantly spoken by Irnaeus, in such falsehoods as these Are, lib. 2. c. 34. Adversus Heresies. We need not drink up the Whole sea, to taste whither the water be salt;
p-acp pn31 vbz av-j vvn p-acp np1, p-acp d n2 c-acp d vbr, n1. crd sy. crd fw-la np1. pns12 vvb xx vvi a-acp dt j-jn n1, pc-acp vvi cs dt n1 vbb n1;
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but, as a statue that is made of clay, yet outwardly so gilded, that it seemeth to be gold,
but, as a statue that is made of clay, yet outwardly so gilded, that it seems to be gold,
cc-acp, c-acp dt n1 cst vbz vvn pp-f n1, av av-j av vvn, cst pn31 vvz pc-acp vbi n1,
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if any man take a piece of it in his hand, and discover what it is, doth make every one know what the whole statue is: if any man take a piece of it in his hand, and discover what it is, does make every one know what the Whole statue is:
cs d n1 vvb dt n1 pp-f pn31 p-acp po31 n1, cc vvi r-crq pn31 vbz, vdz vvi d crd vvb r-crq dt j-jn n1 vbz:
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so it is in this case.
so it is in this case.
av pn31 vbz p-acp d n1.
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For my part, I am acquainted with them no other waies but by their Books which they have written,
For my part, I am acquainted with them no other ways but by their Books which they have written,
p-acp po11 n1, pns11 vbm vvn p-acp pno32 dx j-jn n2 cc-acp p-acp po32 n2 r-crq pns32 vhb vvn,
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and in those every errour is more warily dressed then in secret. There I find, that sometimes they yeeld the Law to be a rule of life,
and in those every error is more warily dressed then in secret. There I find, that sometime they yield the Law to be a Rule of life,
cc p-acp d d n1 vbz av-dc av-j vvn av p-acp j-jn. a-acp pns11 vvb, cst av pns32 vvb dt n1 pc-acp vbi dt n1 pp-f n1,
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yea, they judge it a calumny to be called Antinomists; and if so, their adversaries may be better called Antifidians.
yea, they judge it a calumny to be called Antinomists; and if so, their Adversaries may be better called Antifidians.
uh, pns32 vvb pn31 dt n1 pc-acp vbi vvn n2; cc cs av, po32 n2 vmb vbi av-jc vvn njp2.
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And it cannot be denied, but that in some parts of their Books there are wholsome and good passages;
And it cannot be denied, but that in Some parts of their Books there Are wholesome and good passages;
cc pn31 vmbx vbi vvn, cc-acp cst p-acp d n2 pp-f po32 n2 pc-acp vbr j cc j n2;
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as in a wood or forest, full of shrubs and brambles, there may be some violets and primroses:
as in a wood or forest, full of shrubs and brambles, there may be Some violets and primroses:
c-acp p-acp dt n1 cc n1, j pp-f n2 cc n2, pc-acp vmb vbi d n2 cc n2:
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yet for all this, in the very places where they deny this assertion as theirs, they must be forced to acknowledge it.
yet for all this, in the very places where they deny this assertion as theirs, they must be forced to acknowledge it.
av c-acp d d, p-acp dt j n2 c-crq pns32 vvb d n1 p-acp png32, pns32 vmb vbi vvn pc-acp vvi pn31.
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The Author of the Assertion of Free-grace, who doth expresly touch upon these things, and disclaimes the opinion against the Law, pag. 4. and pag. 6. yet he affirmeth there such principles, from whence this conclusion will necessarily follow.
The Author of the Assertion of Free grace, who does expressly touch upon these things, and disclaims the opinion against the Law, page. 4. and page. 6. yet he Affirmeth there such principles, from whence this conclusion will necessarily follow.
dt n1 pp-f dt n1 pp-f n1, r-crq vdz av-j vvi p-acp d n2, cc vvz dt n1 p-acp dt n1, n1. crd cc n1. crd av pns31 vvz a-acp d n2, p-acp c-crq d n1 vmb av-j vvi.
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For first, he makes no reall difference either in Scripture, or use of words, between the Law reigning and ruling; so that if the Law rule a man, it reigneth over him.
For First, he makes no real difference either in Scripture, or use of words, between the Law reigning and ruling; so that if the Law Rule a man, it Reigneth over him.
p-acp ord, pns31 vvz dx j n1 av-d p-acp n1, cc n1 pp-f n2, p-acp dt n1 vvg cc vvg; av cst cs dt n1 vvi dt n1, pn31 vvz p-acp pno31.
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Now then, they deny that the Law doth reigne over a beleever (and so do the Orthodox also) therefore they must needs hold, that it cannot be a rule unto him.
Now then, they deny that the Law does Reign over a believer (and so do the Orthodox also) Therefore they must needs hold, that it cannot be a Rule unto him.
av av, pns32 vvb cst dt n1 vdz vvi p-acp dt n1 (cc av vdb dt n1 av) av pns32 vmb av vvi, cst pn31 vmbx vbi dt n1 p-acp pno31.
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And then, pag. 5. whereas Doctor Taylor had said, The Apostle doth not loose a Christian from the obedience to the Law,
And then, page. 5. whereas Doctor Taylor had said, The Apostle does not lose a Christian from the Obedience to the Law,
cc av, n1. crd cs n1 n1 vhd vvn, dt n1 vdz xx vvi dt njp p-acp dt n1 p-acp dt n1,
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or rule thereof (he addes,) He dare not trust a beleever without his keeper,
or Rule thereof (he adds,) He Dare not trust a believer without his keeper,
cc vvi av (pns31 vvz,) pns31 vvb xx vvi dt n1 p-acp po31 n1,
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as if he judged no otherwise of him, then of a malefactor of Newgate, who would rob and kill,
as if he judged no otherwise of him, then of a Malefactor of Newgate, who would rob and kill,
c-acp cs pns31 vvd dx av pp-f pno31, av pp-f dt n1 pp-f np1, r-crq vmd vvi cc vvi,
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if his Gaoler be not with him. if his Gaoler be not with him.
cs po31 n1 vbb xx p-acp pno31.
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Againe, this is most cleere by what hee saith, pag. 31. hee refuteth that distinction of being under the mandatory power of the Law, but not the damnatory:
Again, this is most clear by what he Says, page. 31. he refuteth that distinction of being under the mandatory power of the Law, but not the damnatory:
av, d vbz av-ds j p-acp r-crq pns31 vvz, n1. crd pns31 vvz d n1 pp-f vbg p-acp dt j n1 pp-f dt n1, cc-acp xx dt n1:
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hee makes these things inseparable, and as impossible for the Law to be a Law, and have not both these, as to take the braines and heart from a man,
he makes these things inseparable, and as impossible for the Law to be a Law, and have not both these, as to take the brains and heart from a man,
pns31 vvz d n2 j, cc p-acp j c-acp dt n1 pc-acp vbi dt n1, cc vhb xx d d, c-acp pc-acp vvi dt n2 cc n1 p-acp dt n1,
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and yet leave him a man still.
and yet leave him a man still.
cc av vvb pno31 dt n1 av.
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Now then, seeing he denieth (and so doe all Protestant Writers) that a beleever is under the damnatory power of the Law, he must also deny, he is under the mandatory,
Now then, seeing he Denieth (and so do all Protestant Writers) that a believer is under the damnatory power of the Law, he must also deny, he is under the mandatory,
av av, vvg pns31 vvz (cc av vdb d n1 n2) cst dt n1 vbz p-acp dt j n1 pp-f dt n1, pns31 vmb av vvi, pns31 vbz p-acp dt j,
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because (saith he) this is inseparable.
Because (Says he) this is inseparable.
c-acp (vvz pns31) d vbz j.
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I will in the next place give some Antidotes against this opinion, and the Authors thereof.
I will in the next place give Some Antidotes against this opinion, and the Authors thereof.
pns11 vmb p-acp dt ord n1 vvb d n2 p-acp d n1, cc dt n2 av.
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Luther calleth them, Hostes Legis, Organa Satanae: Luther calls them, Hosts Legis, organs Satan:
np1 vvz pno32, n2 np1, np1 np1:
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he saith, their doctrine is more to be taken heed of, then that of the Papists;
he Says, their Doctrine is more to be taken heed of, then that of the Papists;
pns31 vvz, po32 n1 vbz av-dc pc-acp vbi vvn n1 pp-f, cs d pp-f dt njp2;
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for the Papists, they teach a false or imperfect repentance, but the Antinomians take all away from the Church. Rivet calls them, Furores Antinomorum.
for the Papists, they teach a false or imperfect Repentance, but the Antinomians take all away from the Church. Rivet calls them, Furores Antinomorum.
p-acp dt njp2, pns32 vvb dt j cc j n1, cc-acp dt njp2 vvb d av p-acp dt n1. np1 vvz pno32, fw-la fw-la.
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In the first place, awe thy heart with a feare against errours in doctrine, as that which may damne thee,
In the First place, awe thy heart with a Fear against errors in Doctrine, as that which may damn thee,
p-acp dt ord n1, n1 po21 n1 p-acp dt n1 p-acp n2 p-acp n1, c-acp d r-crq vmb vvi pno21,
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as well as an open grosse sin. as well as an open gross since.
c-acp av c-acp dt j j n1.
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Consider that place, Galat. 5. 20. where heresies are reckoned among those sins that are very grosse,
Consider that place, Galatians 5. 20. where heresies Are reckoned among those Sins that Are very gross,
vvb d n1, np1 crd crd n1 n2 vbr vvn p-acp d n2 cst vbr av j,
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and doe exclude from the Kingdome of Heaven:
and do exclude from the Kingdom of Heaven:
cc vdb vvi p-acp dt n1 pp-f n1:
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and that hee takes heresies there in a religious consideration, is plaine, because it's made to differ from seditions, strifes, and variances.
and that he Takes heresies there in a religious consideration, is plain, Because it's made to differ from seditions, strifes, and variances.
cc cst pns31 vvz n2 a-acp p-acp dt j n1, vbz j, c-acp pn31|vbz vvn pc-acp vvi p-acp n2, n2, cc n2.
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Neither doe thou please thy selfe in that Question, What is Heresie? Tu Haereticus mihi, & ego tibi;
Neither do thou please thy self in that Question, What is Heresy? Tu Heretic mihi, & ego tibi;
av-dx vdb pns21 vvi po21 n1 p-acp d n1, q-crq vbz n1? fw-la fw-la fw-la, cc fw-la fw-la;
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for, the Apostle makes it there a manifest work of the flesh, and 2 John 10. see how much afraid the people of God ought to be of any evill doctrine;
for, the Apostle makes it there a manifest work of the Flesh, and 2 John 10. see how much afraid the people of God ought to be of any evil Doctrine;
p-acp, dt n1 vvz pn31 a-acp dt j n1 pp-f dt n1, cc crd np1 crd vvi c-crq d j dt n1 pp-f np1 pi pc-acp vbi pp-f d j-jn n1;
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and there the Apostle calls evill doctrine, evill deeds. 2. Look to all the places of Scripture, as well as some onely.
and there the Apostle calls evil Doctrine, evil Deeds. 2. Look to all the places of Scripture, as well as Some only.
cc a-acp dt n1 vvz j-jn n1, j-jn n2. crd vvb p-acp d dt n2 pp-f n1, c-acp av c-acp d j.
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That is a perpetuall fault among the Antinomians, they onely pitch upon those places, where Christ and his grace is spoken of;
That is a perpetual fault among the Antinomians, they only pitch upon those places, where christ and his grace is spoken of;
cst vbz dt j n1 p-acp dt njp2, pns32 av-j vvb p-acp d n2, c-crq np1 cc po31 n1 vbz vvn pp-f;
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but not of those Texts, where duties are commanded, especially those places of Scripture, where the Law of God is wonderfully commended,
but not of those Texts, where duties Are commanded, especially those places of Scripture, where the Law of God is wonderfully commended,
cc-acp xx pp-f d n2, c-crq n2 vbr vvn, av-j d n2 pp-f n1, c-crq dt n1 pp-f np1 vbz av-j vvn,
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for the many reall benefits that come by it; where likewise the perpetuity and eternity of it is much celebrated. Lex Dei in aeternum manet;
for the many real benefits that come by it; where likewise the perpetuity and eternity of it is much celebrated. Lex Dei in aeternum manet;
p-acp dt d j n2 cst vvb p-acp pn31; c-crq av dt n1 cc n1 pp-f pn31 vbz av-d vvn. fw-la fw-la p-acp fw-la fw-la;
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vel implenda in damnatis, vel impleta in beatis, said Luther. What a curb would it be unto this errour,vel implenda in Damnatis, vel Fulfilled in beatis, said Luther. What a curb would it be unto this error,
fw-la fw-la p-acp fw-la, fw-la fw-la p-acp n2, vvd np1. q-crq dt n1 vmd pn31 vbi p-acp d n1,
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if they would consider, with what an holy passion and zeale the Apostle doth deny, that hee destroyeth the Law, making this very objection to himselfe, Doe we then make void the Law? God forbid.
if they would Consider, with what an holy passion and zeal the Apostle does deny, that he Destroyeth the Law, making this very objection to himself, Do we then make void the Law? God forbid.
cs pns32 vmd vvi, p-acp r-crq dt j n1 cc n1 dt n1 vdz vvi, cst pns31 vvz dt n1, vvg d j n1 p-acp px31, vdb pns12 av vvb j dt n1? np1 vvb.
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Now can we think that the Apostle, who in the third Chapter to the Romans, doth so vehemently deny, that he destroyeth the Law, should so much forget himselfe,
Now can we think that the Apostle, who in the third Chapter to the Roman, does so vehemently deny, that he Destroyeth the Law, should so much forget himself,
av vmb pns12 vvi d dt n1, r-crq p-acp dt ord n1 p-acp dt njp2, vdz av av-j vvi, cst pns31 vvz dt n1, vmd av av-d vvi px31,
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as in the fourth Chapter to abolish it? No ordinary man would fall into such a contradiction.
as in the fourth Chapter to Abolah it? No ordinary man would fallen into such a contradiction.
c-acp p-acp dt ord n1 pc-acp vvi pn31? uh-dx j n1 vmd vvi p-acp d dt n1.
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3. Doe not affect applause among people, as having found some new nigher way about Christ and grace, then others have.
3. Do not affect applause among people, as having found Some new nigher Way about christ and grace, then Others have.
crd vdb xx vvi n1 p-acp n1, c-acp vhg vvn d j av-jc n1 p-acp np1 cc n1, cs n2-jn vhb.
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I have observed this itching humour in the Antinomian Sermons printed;
I have observed this itching humour in the Antinomian Sermons printed;
pns11 vhb vvn d j-vvg n1 p-acp dt jp n2 vvn;
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where they will call upon their hearers to mark, it may be they shall heare that, which they have not heard before,
where they will call upon their hearers to mark, it may be they shall hear that, which they have not herd before,
c-crq pns32 vmb vvi p-acp po32 n2 pc-acp vvi, pn31 vmb vbi pns32 vmb vvi d, r-crq pns32 vhb xx vvn a-acp,
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when the thing is either false; or, if it be true, is no more then ordinarily is taught by others.
when the thing is either false; or, if it be true, is no more then ordinarily is taught by Others.
c-crq dt n1 vbz d j; cc, cs pn31 vbb j, vbz dx dc cs av-jn vbz vvn p-acp n2-jn.
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But now, when men desire to be applauded in the world, they suggest to their inward disciples,
But now, when men desire to be applauded in the world, they suggest to their inward Disciples,
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as if they had found out some new unheard thing; and their followers broach it abroad, and so they come to be exalted.
as if they had found out Some new unheard thing; and their followers broach it abroad, and so they come to be exalted.
c-acp cs pns32 vhd vvn av d j j n1; cc po32 n2 vvi pn31 av, cc av pns32 vvb pc-acp vbi vvn.
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Thus they doe like Psaphon the Libyan:
Thus they do like Psaphon the libyan:
av pns32 vdb av-j np1 dt jp:
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It's reported of him, that he kept ten tame birds at home, and taught them to sing, Magnus deus Psaphon; and when he had done so, he let these birds flye into the woods and mountaines, where all the other birds learned the same song of them:
It's reported of him, that he kept ten tame Birds At home, and taught them to sing, Magnus deus Psaphon; and when he had done so, he let these Birds fly into the woods and Mountains, where all the other Birds learned the same song of them:
pn31|vbz vvn pp-f pno31, cst pns31 vvd crd j n2 p-acp n1-an, cc vvd pno32 pc-acp vvi, fw-la fw-la np1; cc c-crq pns31 vhd vdn av, pns31 vvd d n2 vvb p-acp dt n2 cc n2, c-crq d dt j-jn n2 vvd dt d n1 pp-f pno32:
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which the Libyans perceiving, and thinking it no plot, but a divine accident, decreed to sacrifice to Psaphon, and to put him in the number of their gods.
which the Libyans perceiving, and thinking it no plot, but a divine accident, decreed to sacrifice to Psaphon, and to put him in the number of their God's.
r-crq dt njp2 vvg, cc vvg pn31 dx n1, cc-acp dt j-jn n1, vvn pc-acp vvi p-acp np1, cc pc-acp vvi pno31 p-acp dt n1 pp-f po32 n2.
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4. Doe thou diligently study fundamentalls, and the principles of Religion. As the childe groweth crooked, 4. Do thou diligently study fundamentals, and the principles of Religion. As the child grows crooked,
crd vdb pns21 av-j vvi n2-j, cc dt n2 pp-f n1. p-acp dt n1 vvz j,
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for not being well looked to at first; and many errours do now spread themselves, because men are not well catechised. They build without a foundation.
for not being well looked to At First; and many errors do now spread themselves, Because men Are not well catechised. They built without a Foundation.
c-acp xx vbg av vvn p-acp p-acp ord; cc d n2 vdb av vvi px32, c-acp n2 vbr xx av vvn. pns32 vvb p-acp dt n1.
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It was a grave complaint of Maximus an Ecclesiasticall Writer, NONLATINALPHABET.
It was a grave complaint of Maximus an Ecclesiastical Writer,.
pn31 vbds dt j n1 pp-f np1 dt j n1,.
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It is a great matter to have a sound and accurate knowledge in matters of Religion.
It is a great matter to have a found and accurate knowledge in matters of Religion.
pn31 vbz dt j n1 pc-acp vhi dt n1 cc j n1 p-acp n2 pp-f n1.
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It was a wise speech of Aristides, who being demanded by the Emperour to speak to something propounded ex tempore, answered, Propound to day, and I will answer to morrow, NONLATINALPHABET, We are not of those who vomit or spit out things suddenly,
It was a wise speech of Aristides, who being demanded by the Emperor to speak to something propounded ex tempore, answered, Propound to day, and I will answer to morrow,, We Are not of those who vomit or spit out things suddenly,
pn31 vbds dt j n1 pp-f np1, r-crq vbg vvn p-acp dt n1 pc-acp vvi p-acp pi vvn fw-la fw-la, vvd, vvi p-acp n1, cc pns11 vmb vvi p-acp n1,, pns12 vbr xx pp-f d r-crq n1 cc vvi av n2 av-j,
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but take time to be diligent, and considering. but take time to be diligent, and considering.
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5. When thou doest begin to encline to an opinion, that differeth from the learned and godly, be not too rash and precipitate in publishing it.
5. When thou dost begin to incline to an opinion, that differeth from the learned and godly, be not too rash and precipitate in publishing it.
crd c-crq pns21 vd2 vvi pc-acp vvi p-acp dt n1, cst vvz p-acp dt j cc j, vbb xx av j cc vvi p-acp vvg pn31.
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The Apostle giveth a good rule, Rom. 14. Hast thou faith? have it to thy selfe.
The Apostle gives a good Rule, Rom. 14. Hast thou faith? have it to thy self.
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He doth not there command a man to equivocate, or dissemble, and deny a truth; but not needlesly to professe it, when it will be to the offence of others.
He does not there command a man to equivocate, or dissemble, and deny a truth; but not needlessly to profess it, when it will be to the offence of Others.
pns31 vdz xx pc-acp vvi dt n1 pc-acp vvi, cc vvi, cc vvi dt n1; cc-acp xx av-j pc-acp vvi pn31, c-crq pn31 vmb vbi p-acp dt n1 pp-f n2-jn.
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Cyprian reproving the rashnesse of those Christians that would goe on their owne accord to the Heathen Magistrates, professing themselves Christians, whereby they were put to death, hath a good and elegant speech, Confiteri nos magis voluit, quàm profiteri: Cyprian reproving the rashness of those Christians that would go on their own accord to the Heathen Magistrates, professing themselves Christians, whereby they were put to death, hath a good and elegant speech, Confession nos magis voluit, quàm profiteri:
jp vvg dt n1 pp-f d np1 cst vmd vvi p-acp po32 d n1 p-acp dt j-jn n2, vvg px32 njpg2, c-crq pns32 vbdr vvn p-acp n1, vhz dt j cc j n1, np1 fw-la fw-la fw-la, fw-la fw-la:
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he doth confesse, that doth it, being asked and demanded; he doth professe, that doth it out of his owne free accord.
he does confess, that does it, being asked and demanded; he does profess, that does it out of his own free accord.
pns31 vdz vvi, cst vdz pn31, vbg vvn cc vvn; pns31 vdz vvi, cst vdz pn31 av pp-f po31 d j n1.
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6. Consider, that Antinomianisme is the onely way indeed to overthrow grace and Christ. For he sets up free grace and Christ, not who names it often in his Book,
6. Consider, that Antinomianism is the only Way indeed to overthrow grace and christ. For he sets up free grace and christ, not who names it often in his Book,
crd vvb, cst np1 vbz dt j n1 av pc-acp vvi n1 cc np1. c-acp pns31 vvz a-acp j n1 cc np1, xx r-crq vvz pn31 av p-acp po31 n1,
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or in the Pulpit, but whose heart is inwardly and deeply affected with it.
or in the Pulpit, but whose heart is inwardly and deeply affected with it.
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Now, who will most heartily and experimentally set up Christ and grace of these two, i. Who urgeth no use of the Law, who takes away the sense or bitternesse of sin, who denieth humiliation;
Now, who will most heartily and experimentally Set up christ and grace of these two, i. Who urges no use of the Law, who Takes away the sense or bitterness of since, who Denieth humiliation;
av, r-crq vmb av-ds av-j cc av-j vvn a-acp np1 cc n1 pp-f d crd, sy. r-crq vvz dx n1 pp-f dt n1, r-crq vvz av dt n1 cc n1 pp-f n1, r-crq vvz n1;
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or he, who discovers his defects by the perfect rule of the Law, whose soule is inbittered and humbled because of these defects? Certainly, this later will much more in heart,
or he, who discovers his defects by the perfect Rule of the Law, whose soul is inbittered and humbled Because of these defects? Certainly, this later will much more in heart,
cc pns31, r-crq vvz po31 n2 p-acp dt j n1 pp-f dt n1, rg-crq n1 vbz vvn cc vvn p-acp pp-f d n2? av-j, d jc vmb d av-dc p-acp n1,
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and reall affections set up free grace. FINIS.
and real affections Set up free grace. FINIS.
cc j n2 vvn a-acp j n1. fw-la.
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