The magistrates authority, in matters of religion; and the souls immortality, vindicated in two sermons preach'd at York. / By Christopher Cartvvright, B.D. and Minister of Gods Word there.
AMongst many heterodox and unsound opinions, that are started up in these times, there is one concerning the power of the Magistrate, viz. that it reacheth only to the 2. Table, civill affairs, not to the first Table, matters of religion.
among many heterodox and unsound opinions, that Are started up in these times, there is one Concerning the power of the Magistrate, viz. that it reaches only to the 2. Table, civil affairs, not to the First Table, matters of Religion.
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This opinion being most fals and of dangerous consequence, is newly broached here in this City, and openly maintained by some, both in disputation and in the Pulpit.
This opinion being most falls and of dangerous consequence, is newly broached Here in this city, and openly maintained by Some, both in disputation and in the Pulpit.
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For the coherence of these words, to fetch it no further then needs must, the Apostle in the beginning of this Chapter begins to treat of the Magistrate,
For the coherence of these words, to fetch it no further then needs must, the Apostle in the beginning of this Chapter begins to Treat of the Magistrate,
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and they that resist, receive unto themselves damnation. v. 1. & 2. And then, secondly, he proves it by an argument drawn from the end for which God hath ordained the Magistrate, viz: the great good and benefit of people, to containe and keep them in order, to protect and defend them that do well,
and they that resist, receive unto themselves damnation. v. 1. & 2. And then, secondly, he Proves it by an argument drawn from the end for which God hath ordained the Magistrate, videlicet: the great good and benefit of people, to contain and keep them in order, to Pact and defend them that do well,
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Then from these premisses he inferrs the conclusion, therefore you must needs be subject not only for wrath (for fear of punishment) but also for conscience sake.
Then from these premises he infers the conclusion, Therefore you must needs be Subject not only for wrath (for Fear of punishment) but also for conscience sake.
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In this sense God himself is said to do evil, yea all evil that is done in this kind, is said to be done by him, who yet can do nothing but what is good, that is, just and right.
In this sense God himself is said to do evil, yea all evil that is done in this kind, is said to be done by him, who yet can do nothing but what is good, that is, just and right.
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Shall there be evil (any evil, viz: of punishment) in a city, and the LORD hath not done it? Amos, 2.6. Be afraid [ viz. of the power, i.e. the Magistrate ] as 'tis expressed v. 3. If thou wilt do the evil of sin, look to suffer the evil of punishment.
Shall there be evil (any evil, videlicet: of punishment) in a City, and the LORD hath not done it? Amos, 2.6. Be afraid [ viz. of the power, i.e. the Magistrate ] as it's expressed v. 3. If thou wilt do the evil of since, look to suffer the evil of punishment.
This doctrine is clear and evident from the text, and being thus indefinitly propounded, they with whom I have had somewhat to do already in conference and dispute,
This Doctrine is clear and evident from the text, and being thus indefinitely propounded, they with whom I have had somewhat to do already in conference and dispute,
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as to preach, baptise, &c. This was it for which Vriah was Plagued, because he would needs take upon him to execute the Priests office, 2 Chro. 26.16, &c. But we hold and maintain, that the Magistrate hath a power to erect, preserve and establish that religion which God in his word hath commanded,
as to preach, baptise, etc. This was it for which Uriah was Plagued, Because he would needs take upon him to execute the Priests office, 2 Chro 26.16, etc. But we hold and maintain, that the Magistrate hath a power to erect, preserve and establish that Religion which God in his word hath commanded,
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[ And this is all that is meant by that title of supream head, or supream governer, which we give unto the King ] which makes me to wonder much atsome (whom otherwise I reverence & esteem for their works sake) who have lately inveighed sore against this Title, alledging the censures of Calvin and the centurists upon it,
[ And this is all that is meant by that title of supreme head, or supreme governor, which we give unto the King ] which makes me to wonder much atsome (whom otherwise I Reverence & esteem for their works sake) who have lately inveighed soar against this Title, alleging the censures of calvin and the centurists upon it,
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whereas it is well known, that the English Divines long before these times, have shewed that Calvin and the Centurists did mistake the meaning of the Title,
whereas it is well known, that the English Divines long before these times, have showed that calvin and the Centurists did mistake the meaning of the Title,
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and restrain it to civil affaires. 1. It is a rule, Non est distinguendum, ubi lex non distinguit, i. we must not distinguish, where the law doth not distinguish.
and restrain it to civil affairs. 1. It is a Rule, Non est distinguendum, ubi lex non distinguit, i. we must not distinguish, where the law does not distinguish.
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neither is there any ground for this limitation. See also 1 Pet. 2.14. Exception 1. Yes, say some, the Apostle in the verses following, v. 6.10. doth limit that which goes before.
neither is there any ground for this limitation. See also 1 Pet. 2.14. Exception 1. Yes, say Some, the Apostle in the Verses following, v. 6.10. does limit that which Goes before.
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Answ. Let that be considered, For, for this cause, &c. verse 6. There the Apostle only shews, that therefore tribute is payd to Magistrates and Rulers,
Answer Let that be considered, For, for this cause, etc. verse 6. There the Apostle only shows, that Therefore tribute is paid to Magistrates and Rulers,
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because they must apply themselves to the execution of that office to which God hath called them, viz. the ruling and governing of people, the protecting and prefering of those that do well,
Because they must apply themselves to the execution of that office to which God hath called them, viz. the ruling and governing of people, the protecting and preferring of those that do well,
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Thus the whole Series, and Method of the Apostle's discourse being considered, it plainly appears that his mentioning of the duties of the 2. Table, is not to this end, to shew that the Magistrate hath power only in and about things of that nature,
Thus the Whole Series, and Method of the Apostle's discourse being considered, it plainly appears that his mentioning of the duties of the 2. Table, is not to this end, to show that the Magistrate hath power only in and about things of that nature,
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namely of the 2 Table, which concerns the duty of men towards one another. Except, 2. Others therefore fetch the ground of their limitation from another place, viz: that Mat. 22.21.
namely of the 2 Table, which concerns the duty of men towards one Another. Except, 2. Others Therefore fetch the ground of their limitation from Another place, videlicet: that Mathew 22.21.
for faith and affiance, religious worship, and obsolute obedience in all things are due unto God, not so to Caesar,) but that it belongs not unto Caesar to intermeddle in matters of religion, this our Saviour there shews not;
for faith and affiance, religious worship, and obsolute Obedience in all things Are due unto God, not so to Caesar,) but that it belongs not unto Caesar to intermeddle in matters of Religion, this our Saviour there shows not;
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How Asa put down Idolatry, and caused the people to enter into a strict and solemn covenant to serve the Lord, is recorded 2 Chron. 15. Of Jehoshaphats care concerning religion,
How Asa put down Idolatry, and caused the people to enter into a strict and solemn Covenant to serve the Lord, is recorded 2 Chronicles 15. Of Jehoshaphats care Concerning Religion,
how he took away the high places & the groves out of Iudah, and sent Priests and Levites throughout the land, to teach and instruct the people, we read 2 Chron. 17. How Ezekiah restored religion, opening the doors of the Temple, which Ahaz his Father had shut, caused the Preists and Levites to discharg their offices,
how he took away the high places & the groves out of Iudah, and sent Priests and Levites throughout the land, to teach and instruct the people, we read 2 Chronicles 17. How Hezekiah restored Religion, opening the doors of the Temple, which Ahaz his Father had shut, caused the Priests and Levites to discharge their Offices,
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3. Therefore I argue from the commendable practice of heathen Magistrates, who having the people of God sometimes under their dominion, have made good laws and decrees concerning religion:
3. Therefore I argue from the commendable practice of heathen Magistrates, who having the people of God sometime under their dominion, have made good laws and decrees Concerning Religion:
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So whereas Nehemiah caused the chambers belonging to the Preists to be cleansed, and the Sabbath to be observed &c. Neh. 1.3. He had his commission from Artaxerxes, Neh 2. See also what a decree Nebucadnezzar made, Dan. 2.29. and Darius Dan. 6.25, 26.
So whereas Nehemiah caused the chambers belonging to the Priests to be cleansed, and the Sabbath to be observed etc. Neh 1.3. He had his commission from Artaxerxes, Neh 2. See also what a Decree Nebuchadnezzar made, Dan. 2.29. and Darius Dan. 6.25, 26.
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4. If this power be not granted to the Magistrate, great evil and mischief wil ensue, the Church wil be most miserably pestered with Sects and Heresies, and all manner of impiety.
4. If this power be not granted to the Magistrate, great evil and mischief will ensue, the Church will be most miserably pestered with Sects and Heresies, and all manner of impiety.
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In these two places the want of a Magistrate ( who is to restrain and shame them that do evil, Judg. 18.7.) Is noted as the occasion of that disorder that was in the Church,
In these two places the want of a Magistrate (who is to restrain and shame them that do evil, Judges 18.7.) Is noted as the occasion of that disorder that was in the Church,
that the Apostles were indued with an extraordinary power, which sometimes they did exercise upon haynous transgressors for the admonition and terror of others.
that the Apostles were endued with an extraordinary power, which sometime they did exercise upon heinous transgressors for the admonition and terror of Others.
And for the times after the Apostles, until Constantine, besides that the Church was continually under persecution, what a flood of heresies did break in, appears by the writings of Irenaeus and Tertullian, who lived in those times.
And for the times After the Apostles, until Constantine, beside that the Church was continually under persecution, what a flood of heresies did break in, appears by the writings of Irnaeus and Tertullian, who lived in those times.
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Except. 1. Some answer, that Kings and Queens are promised to be nursing fathers, and nursing mothers to the Church, in that being converted, they shal hold forth the grace of Christ unto others.
Except. 1. some answer, that Kings and Queen's Are promised to be nursing Father's, and nursing mother's to the Church, in that being converted, they shall hold forth the grace of christ unto Others.
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but to be nursing fathers and nursing mothers, imports a power and a care to cherish and maintain, to protect and defend, which is much more then to hold forth by example.
but to be nursing Father's and nursing mother's, imports a power and a care to cherish and maintain, to Pact and defend, which is much more then to hold forth by Exampl.
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so more especially for Kings, and those that are in authority, that under them, ( i. e. under the wings of their protection) We may lead a quiet and peaceable life in all godliness, and honesty. 1 Tim. 2.1, 2.
so more especially for Kings, and those that Are in Authority, that under them, (i. e. under the wings of their protection) We may led a quiet and peaceable life in all godliness, and honesty. 1 Tim. 2.1, 2.
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for it is Religion which gives being to the Church, and by Religion it is that the Church doth differ from the Civil State or Common-wealth. 2. Meer heathens and infidels may have,
for it is Religion which gives being to the Church, and by Religion it is that the Church does differ from the Civil State or Commonwealth. 2. Mere Heathens and Infidels may have,
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as wel in all godliness (which concerns Religion) as honesty. 6. It is Prophesied in respect of the times of theGospel, Zech, 13.3. That if any shal Prophesy falsly to draw away unto Idolatry, his father and his mother that begat him, shal say unto him, thou shalt not live;
as well in all godliness (which concerns Religion) as honesty. 6. It is Prophesied in respect of the times of theGospel, Zechariah, 13.3. That if any shall Prophesy falsely to draw away unto Idolatry, his father and his mother that begat him, shall say unto him, thou shalt not live;
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Except. Some answer that all that is here held out unto us, is this, that in the times of the Gospel, false teachers that go about to draw from Christ, shal be most odious unto true beleevers.
Except. some answer that all that is Here held out unto us, is this, that in the times of the Gospel, false Teachers that go about to draw from christ, shall be most odious unto true believers.
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They shal say unto him, thou shalt not live, and they shal thrust him through. But it is objected, that the words are not to be taken literally, for that,
They shall say unto him, thou shalt not live, and they shall thrust him through. But it is objected, that the words Are not to be taken literally, for that,
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I answer, They are said to do it, because they procure it to be done, viz. by the Magistrate, whom they shal inform against those seducers, that so they may receive condigne punishment.
I answer, They Are said to do it, Because they procure it to be done, viz. by the Magistrate, whom they shall inform against those seducers, that so they may receive condign punishment.
A parallel place to this, and which doth serve fully to illustrate this, there is, Deut. 13.6, 10. If thy brother, the sonne of thy mother &c. entice thee secretly, saying, Let us go serve other Gods &c. Thou shalt not consent &c. neither shalt thou conceal him;
A parallel place to this, and which does serve Fully to illustrate this, there is, Deuteronomy 13.6, 10. If thy brother, the son of thy mother etc. entice thee secretly, saying, Let us go serve other God's etc. Thou shalt not consent etc. neither shalt thou conceal him;
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and that not in civil matters only, but also in matters of Religion. Some objections are made, which must be answered. Object. Tit. 3.10. An heretick, after the first and second admonition, reject.
and that not in civil matters only, but also in matters of Religion. some objections Are made, which must be answered. Object. Tit. 3.10. an heretic, After the First and second admonition, reject.
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Here, say some, the Apostle requires only that an heretick being obstinate be rejected. i.e. Excommunicated, cast out of the Church, not restrained and punished by the Magistrate.
Here, say Some, the Apostle requires only that an heretic being obstinate be rejected. i.e. Excommunicated, cast out of the Church, not restrained and punished by the Magistrate.
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as for the civil Magistrate, the Apostle had no reason to mention him, there being as then none but such as were Aliens from Christ and the Gospel. But doth it follow because the Church must reject and excommunicate an Heretick, that therefore the Magistrate hath no power to restrain him from preaching and publishing Heresie, and to punish him for it? Surely no more,
as for the civil Magistrate, the Apostle had no reason to mention him, there being as then none but such as were Aliens from christ and the Gospel. But does it follow Because the Church must reject and excommunicate an Heretic, that Therefore the Magistrate hath no power to restrain him from preaching and publishing Heresy, and to Punish him for it? Surely no more,
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then it follows, that the magistrate may not punish for incest, because the Apostle writes to the Church at Corinth to cast out the incestuous person. 1 Cor. 5.
then it follows, that the magistrate may not Punish for Incest, Because the Apostle writes to the Church At Corinth to cast out the incestuous person. 1 Cor. 5.
Object. But they object again and say, what punishment doth the Gospel appoint for Heretical teachers and maintainers of false opinions in matters of Religion?
Object. But they Object again and say, what punishment does the Gospel appoint for Heretical Teachers and maintainers of false opinions in matters of Religion?
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Answ. 1. I may demand also, what punishment doth the Gospel appoint for theeves, murtherers, incestuous persons, &c. I do not find the Gospel to express any punishment to be inflicted by the Magistrate more upon these then upon the other;
Answer 1. I may demand also, what punishment does the Gospel appoint for thieves, murderers, incestuous Persons, etc. I do not find the Gospel to express any punishment to be inflicted by the Magistrate more upon these then upon the other;
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and a revenger to execute wrath upon those that do evil, Rom. 13.3, 4. which (as hath been said) holds as wel in things concerning the first as the second Table.
and a revenger to execute wrath upon those that do evil, Rom. 13.3, 4. which (as hath been said) holds as well in things Concerning the First as the second Table.
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greater or lesser punishment is to be inflicted, as the offence is more or less heinous; That place, Zech. 13.3. being a Prophecy concerning the times of the Gospel, shews, that in some case, death it self may and ought to be inflicted upon false teachers.
greater or lesser punishment is to be inflicted, as the offence is more or less heinous; That place, Zechariah 13.3. being a Prophecy Concerning the times of the Gospel, shows, that in Some case, death it self may and ought to be inflicted upon false Teachers.
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and shal it therefore be denyed and disanulled, because it may be abused, and so work evil? By this reason the Magistrate shal have no power at all, not so much as in civil things;
and shall it Therefore be denied and Disannulled, Because it may be abused, and so work evil? By this reason the Magistrate shall have no power At all, not so much as in civil things;
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for he may abuse and pervert also this power, he may condemn some as being theeves, murtherers, traytors, &c. who are no such men but most innocent persons.
for he may abuse and pervert also this power, he may condemn Some as being thieves, murderers, Traitors, etc. who Are no such men but most innocent Persons.
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Object. But some object that in the Parable of the tares, Math. 13. where the master would not let the servants pluck up the tares as they would have done,
Object. But Some Object that in the Parable of the tares, Math. 13. where the master would not let the Servants pluck up the tares as they would have done,
by the tares are meant generally the children of the wicked one, v. 38. All things that offend, and they that work iniquity, v. 41. Object. But are all the workers of iniquity to be let alone until the end of the world? Answ. No, that's not our Saviours meaning,
by the tares Are meant generally the children of the wicked one, v. 38. All things that offend, and they that work iniquity, v. 41. Object. But Are all the workers of iniquity to be let alone until the end of the world? Answer No, that's not our Saviors meaning,
but the scope of the Parable is to shew, that however some may imagine, yet there wil be a mixture of good and bad here even until the end of the world;
but the scope of the Parable is to show, that however Some may imagine, yet there will be a mixture of good and bad Here even until the end of the world;
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The same is signified by the Parable of a draw-net, Mat. 13.47. — 50. Thus the Doctrine being sufficiently confirmed, and the Objections made against it answered, let us come to the Uses of it.
The same is signified by the Parable of a draw-net, Mathew 13.47. — 50. Thus the Doctrine being sufficiently confirmed, and the Objections made against it answered, let us come to the Uses of it.
It is an opinion injurious unto God, injurions to his vicegerent, injurious to his people. 1. Injurious unto God, opposing his ordinance. 2. Injurious to Gods vicegerent, the Magistrate, devesting him of that power wherewith God hath invested him. 3. Injurious unto Gods people, depriving them of that benefit which they might and should have by the Magistrate,
It is an opinion injurious unto God, Injurious to his vicegerent, injurious to his people. 1. Injurious unto God, opposing his Ordinance. 2. Injurious to God's vicegerent, the Magistrate, divesting him of that power wherewith God hath invested him. 3. Injurious unto God's people, depriving them of that benefit which they might and should have by the Magistrate,
3. To stir us up to pray continually unto God in the behalf of our Magistrates, that they may be enlightned by his Spirit to discern of things that differ, that so they may be able to use their power aright to edification and not to destruction;
3. To stir us up to pray continually unto God in the behalf of our Magistrates, that they may be enlightened by his Spirit to discern of things that differ, that so they may be able to use their power aright to edification and not to destruction;
so more especially for Kings and those that are in authority, that under them we may lead a peaceable and a quiet life in all godliness and honesty, 1 Tim. 2.2.
so more especially for Kings and those that Are in Authority, that under them we may led a peaceable and a quiet life in all godliness and honesty, 1 Tim. 2.2.
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As we must honour the Magistrates themselves so much the more, by how much the more they put forth themselves and exercise their authority for the preserving and maintaining of Religion,
As we must honour the Magistrates themselves so much the more, by how much the more they put forth themselves and exercise their Authority for the preserving and maintaining of Religion,
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and for the procuring of the welfare and happiness of the Church, as they did Jehoiada the high Priest, who had been Tutor to King Joash in his non-age,
and for the procuring of the welfare and happiness of the Church, as they did Jehoiada the high Priest, who had been Tutor to King Joash in his nonage,
at his death they did him the honour to bury him among the Kings, because he had done good in Israel both towards God and towards his house, 2 Chron. 24.16.
At his death they did him the honour to bury him among the Kings, Because he had done good in Israel both towards God and towards his house, 2 Chronicles 24.16.
So of Ezra, it is said that the King granted him all his request (viz. which he made in the behalf of Ierusalem and the service of God) according to the hand of the Lord his God upon him, Ezra 7.6.
So of Ezra, it is said that the King granted him all his request (viz. which he made in the behalf of Ierusalem and the service of God) according to the hand of the Lord his God upon him, Ezra 7.6.
and the affairs of the Church, he breaketh out into this doxology, Blessed be the Lord God of our fathers, who hath put such a thing as this, in the Kings heart, to beautifie the house of the Lord, which is in Jerusalem:
and the affairs of the Church, he breaks out into this doxology, Blessed be the Lord God of our Father's, who hath put such a thing as this, in the Kings heart, to beautify the house of the Lord, which is in Jerusalem:
the daies of old age are evil daies, i. e. full of trouble and sorrow; in which sense Iacob said that his daies were evil, Gen. 47.9. Old age is subject to diseases and distempers;
the days of old age Are evil days, i. e. full of trouble and sorrow; in which sense Iacob said that his days were evil, Gen. 47.9. Old age is Subject to diseases and distempers;
And are we then in old age fit to do God service? Or is it fit to put off the serving of God until old age? Shal we think that God wil have pleasure in that service which we put off till those years come, wherein we our selves have no pleasure? Solomon having thus generally set forth in the first verse how unmeet it is and unreasonable to cast off the remembrance of God until old age come, he goes on in the next five verses to describe old age and to set forth the troublesome and uncomfortable condition of it more particularly:
And Are we then in old age fit to do God service? Or is it fit to put off the serving of God until old age? Shall we think that God will have pleasure in that service which we put off till those Years come, wherein we our selves have no pleasure? Solomon having thus generally Set forth in the First verse how unmeet it is and unreasonable to cast off the remembrance of God until old age come, he Goes on in the next five Verses to describe old age and to Set forth the troublesome and uncomfortable condition of it more particularly:
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and what follows upon it, viz. death and judgment, Then shal the dust return &c. Then ] viz. when old age hath worn and weakned the body and dissolved the frame and temperature of it. Shal the dust ] i. e.
and what follows upon it, viz. death and judgement, Then shall the dust return etc. Then ] viz. when old age hath worn and weakened the body and dissolved the frame and temperature of it. Shall the dust ] i. e.
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the body which was made of dust, Gen. 2.7. Return to the earth as it was, ] According to that Gen. 3.19. In the sweat of thy face shalt thou eat bread, till thou return to the ground, (or earth);
the body which was made of dust, Gen. 2.7. Return to the earth as it was, ] According to that Gen. 3.19. In the sweat of thy face shalt thou eat bred, till thou return to the ground, (or earth);
Shal return unto God ] viz. as the Chaldee Paraphrast dothwel interpret it, NONLATINALPHABET i.e. to stand (or appear) in judgment before him, to be judged and sentenced by him.
Shall return unto God ] viz. as the Chaldee Paraphrast dothwel interpret it, i.e. to stand (or appear) in judgement before him, to be judged and sentenced by him.
That gave it ) that created it, and infused it into the body, see Gen. 2 7. The words being sufficiently explained, I come to the Observations to be gathered from them.
That gave it) that created it, and infused it into the body, see Gen. 2 7. The words being sufficiently explained, I come to the Observations to be gathered from them.
the body, return to the earth, as it was. The Apostle cals the body, in respect of its condition here, mortal body, Rom. 6.12. and so Rom. 8.11. Its called a Tabernacle, 2 Pet. 1.13, 14. & 2 Cor. 5.1.
the body, return to the earth, as it was. The Apostle calls the body, in respect of its condition Here, Mortal body, Rom. 6.12. and so Rom. 8.11. Its called a Tabernacle, 2 Pet. 1.13, 14. & 2 Cor. 5.1.
but the cords are soon loosed, and the stakes pluckt up, and so the Tabernacle dissolved. Its said Iohn 1.14. that the word was made flesh, and NONLATINALPHABET, we read it, dwelt among us, but the word signifieth, to abide in a Tabernacle, it imports that Christ had a mortal body.
but the cords Are soon loosed, and the stakes plucked up, and so the Tabernacle dissolved. Its said John 1.14. that the word was made Flesh, and, we read it, dwelled among us, but the word signifies, to abide in a Tabernacle, it imports that christ had a Mortal body.
His body indeed being compacted of corruptible matter, was naturally apt to be corrupted, but by a supernatural power it should have been preserved from corruption.
His body indeed being compacted of corruptible matter, was naturally apt to be corrupted, but by a supernatural power it should have been preserved from corruption.
Augustine speaking of man, as he was at first created of God, saith wel, mortalis erat conditione corporis animalis, immortalis beneficio creatoris, i. e.
Augustine speaking of man, as he was At First created of God, Says well, Mortalis erat condition corporis Animalis, Immortal Benefit Creatoris, i. e.
What day soever thou dost eate thereof [ viz. of the forbidden fruit ] NONLATINALPHABET dying thou shalt die, i. thou shalt certainly die; so God threatned Adam, Gen. 2.17.
What day soever thou dost eat thereof [ viz. of the forbidden fruit ] dying thou shalt die, i. thou shalt Certainly die; so God threatened Adam, Gen. 2.17.
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and passest over the brook Kidron, thou shalt know for certain, that NONLATINALPHABET dying thou shalt die, i.e. thou shalt certainly die. Shimei died not that very day but then immediately his life was forfeited,
and passest over the brook Kidron, thou shalt know for certain, that dying thou shalt die, i.e. thou shalt Certainly die. Shimei died not that very day but then immediately his life was forfeited,
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It is there called the second death, because there is another death for sin before it, viz. The death of the body, which death (as hath been shewed) came by sin, and for sin;
It is there called the second death, Because there is Another death for since before it, viz. The death of the body, which death (as hath been showed) Come by since, and for since;
One in these times hath set forth a book purposely to prove the soul to be mortal in like manner as the body is mortal, maintaining, that when a man dies, his soul dies as wel as the body.
One in these times hath Set forth a book purposely to prove the soul to be Mortal in like manner as the body is Mortal, maintaining, that when a man die, his soul die as well as the body.
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A most gross opinion, and directly contradictory to the Text in hand, and to many other places of Scripture, which by no art or subtilty can be eluded.
A most gross opinion, and directly contradictory to the Text in hand, and to many other places of Scripture, which by no art or subtlety can be eluded.
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He would evade this Text that we have in hand, by saying, that it imports no more then what is said, Psal. 104.29. Thou takest away their breath, they die, and return to their dust.
He would evade this Text that we have in hand, by saying, that it imports no more then what is said, Psalm 104.29. Thou Takest away their breath, they die, and return to their dust.
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The answer which the adversary gives to this place, is to this effect (for it is somewhat intricate) that therefore Christ told the penitent thief, that he should that day be with him in Paradise,
The answer which the adversary gives to this place, is to this Effect (for it is somewhat intricate) that Therefore christ told the penitent thief, that he should that day be with him in Paradise,
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as it were, a moment betwixt death and the resurrection, for that while a man is dead, be it never so long, he perceives no continuance of time, being altogether without sense and feeling.
as it were, a moment betwixt death and the resurrection, for that while a man is dead, be it never so long, he perceives no Continuance of time, being altogether without sense and feeling.
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But what if a man be not sensible of time, is there therefore none for that? The 7 sleepers that are said to have slept from the time of Decius, to the time of Theodosius, about 200 years, by this reason may be said to have waked the same day that they fel asleep.
But what if a man be not sensible of time, is there Therefore none for that? The 7 sleepers that Are said to have slept from the time of Decius, to the time of Theodosius, about 200 Years, by this reason may be said to have waked the same day that they fell asleep.
and what singular thing was promised to that penitent malefactor? It might as wel have been said to Adam, that that very day that he dyed he should be with Christ in Paradise (though it should not be of, I know not how many thousand years after) as it was spoken by our Saviour to this Malefactor that was Crucified with him. Again, 2 Cor. 5.8.
and what singular thing was promised to that penitent Malefactor? It might as well have been said to Adam, that that very day that he died he should be with christ in Paradise (though it should not be of, I know not how many thousand Years After) as it was spoken by our Saviour to this Malefactor that was crucified with him. Again, 2 Cor. 5.8.
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if the soul do not remain seperated from the body? certainly if the soul die with the body, we are less present with the Lord after death, which is meant by absence from the body, then before.
if the soul do not remain separated from the body? Certainly if the soul die with the body, we Are less present with the Lord After death, which is meant by absence from the body, then before.
Besides, that very phrase of being absent from the body, implyes that something of us, which can be nothing but the soul, hath a subsistance by it self out of the body,
Beside, that very phrase of being absent from the body, Implies that something of us, which can be nothing but the soul, hath a subsistence by it self out of the body,
if the soul could not be separated from the body, and subsist in a state of separation? They necessarily imply thus much, that the soul is a distinct substance from the body,
if the soul could not be separated from the body, and subsist in a state of separation? They necessarily imply thus much, that the soul is a distinct substance from the body,
it sufficeth that one part, viz. the body dieth. For quod convenit parti, convenit etiam toti secundum illam partem, i. That which agreeth to a part, agreeth also to the whole in respect of that part. Its said Gen. 2.7. that God formed man of the dust of the ground;
it Suffices that one part, viz. the body Dieth. For quod convenit parti, convenit etiam Totius secundum Illam partem, i. That which agreeth to a part, agreeth also to the Whole in respect of that part. Its said Gen. 2.7. that God formed man of the dust of the ground;
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in the grave who shal give him thanks, Psal. 6.5.? The grave cannot praise him, death cannot celebrate him, Isa. 38.18. The meaning is, that the dead cannot so praise God as the living do, viz. to the instruction and edification of others.
in the grave who shall give him thanks, Psalm 6.5.? The grave cannot praise him, death cannot celebrate him, Isaiah 38.18. The meaning is, that the dead cannot so praise God as the living do, viz. to the instruction and edification of Others.
I wil not die, but live (saith David, and why? he adds) and declare the works of the Lord, Psal. 118.17. See also, Phil. 1.23.24.25. Eccles. 9.4.5. A living dogg is better then a dead Lion.
I will not die, but live (Says David, and why? he adds) and declare the works of the Lord, Psalm 118.17. See also, Philip 1.23.24.25. Eccles. 9.4.5. A living dog is better then a dead lion.
For the living know that they shal die, but the dead know not any thing. And Eccles. 3.19.20.21. That which befalleth the sonnes of men, befalleth beasts; even one thing befalleth them;
For the living know that they shall die, but the dead know not any thing. And Eccles. 3.19.20.21. That which befalls the Sons of men, befalls beasts; even one thing befalls them;
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For how then are they blessed that die in the Lord, even whiles they are dead? Apoc. 14.13. How is it gain to the godly to die, and far better for them then to live? Phil. •. 21.23.
For how then Are they blessed that die in the Lord, even while they Are dead? Apocalypse 14.13. How is it gain to the godly to die, and Far better for them then to live? Philip •. 21.23.
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And that very question, who knoweth the spirit of a man that goeth upward, &c. implyeth that in truth, the spirit of a man dies not when the body dies,
And that very question, who Knoweth the Spirit of a man that Goes upward, etc. Implies that in truth, the Spirit of a man die not when the body die,
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Now that the soul immediately after its separation from the body, comes to judgment, appears by those places pre-alledged, which shew that the souls of the godly immediately after death, are in blessed happiness; as 2 Cor. 5.8. Phil. 1.23. Apoc. 14.13.
Now that the soul immediately After its separation from the body, comes to judgement, appears by those places prealleged, which show that the Souls of the godly immediately After death, Are in blessed happiness; as 2 Cor. 5.8. Philip 1.23. Apocalypse 14.13.
whereas our Saviour there speaks of things done in the other world. But some may object that, 2 Tim. 4.8. Henceforth is laid up for me the crown of righteousness, which the Lord, the righteous judg, shal give me at that day, viz. of Christs coming to judgment in the end of the world. So Col. 3.4. When Christ, who is our life, shal appear, then shal we also appear with him in glory.
whereas our Saviour there speaks of things done in the other world. But Some may Object that, 2 Tim. 4.8. Henceforth is laid up for me the crown of righteousness, which the Lord, the righteous judge, shall give me At that day, viz. of Christ coming to judgement in the end of the world. So Col. 3.4. When christ, who is our life, shall appear, then shall we also appear with him in glory.
as is evident by those other Scriptures which have been cited. Yea comparatively just men departed out of this life, are said to be made perfect; Heb. 12.23. viz. in comparison of what they were here in this world, though in comparison of what they shal be after the resurrection, they be stil imperfect.
as is evident by those other Scriptures which have been cited. Yea comparatively just men departed out of this life, Are said to be made perfect; Hebrew 12.23. viz. in comparison of what they were Here in this world, though in comparison of what they shall be After the resurrection, they be still imperfect.
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But again it may be objected, If the soul be judged presently after death, what need is there of a judgment to come in the end of the world? I answer, yes;
But again it may be objected, If the soul be judged presently After death, what need is there of a judgement to come in the end of the world? I answer, yes;
but the body having been partner with the soul, either in righteousness, or in sin, meet and requisite it is, that the body also be partner with the soul, either in the reward, or in punishment.
but the body having been partner with the soul, either in righteousness, or in since, meet and requisite it is, that the body also be partner with the soul, either in the reward, or in punishment.
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Now this in respect of the body is not til the last judgment. 2. In respect of God also, besides the particular judgment, which is immediately after death, it is behoveful, that there be a general judgment,
Now this in respect of the body is not till the last judgement. 2. In respect of God also, beside the particular judgement, which is immediately After death, it is behooveful, that there be a general judgement,
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Therefore the Apostle speaking of the last judgment, calls that day, a day of the revelation of the righteous judgment of God, i. a day wherein the righteous judgment of God shal be revealed and made manifest to all the world.
Therefore the Apostle speaking of the last judgement, calls that day, a day of the Revelation of the righteous judgement of God, i. a day wherein the righteous judgement of God shall be revealed and made manifest to all the world.
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St. John desired earnestly that Gaius his body might prosper and be in health, 3 Joh. 2. And S. Paul exhorted Timothy to have a care of his bodily health, 1 Tim. 5.23.
Saint John desired earnestly that Gaius his body might prosper and be in health, 3 John 2. And S. Paul exhorted Timothy to have a care of his bodily health, 1 Tim. 5.23.
the welfare of the soul is principally to be regarded, First seek the Kingdom of God and his righteousness Mat. 6.33. Good reason, seeing the body is mortal, but the soul immortal.
the welfare of the soul is principally to be regarded, First seek the Kingdom of God and his righteousness Mathew 6.33. Good reason, seeing the body is Mortal, but the soul immortal.
as Solomon tels us, Pro. 10.20. On the other side this was Pauls comfort, that though his outward man (the body) perished, yet his inward man (the soul) was renewed day by day, 2 Cor. 4.16 This is the happiness of the godly;
as Solomon tells us, Pro 10.20. On the other side this was Paul's Comfort, that though his outward man (the body) perished, yet his inward man (the soul) was renewed day by day, 2 Cor. 4.16 This is the happiness of the godly;
Thus Lazarus was rich, though otherwise a poor begger, and therefore was infinitely more happy then he that had abundance of the unrighteous Mammon, but wanted the true riches.
Thus Lazarus was rich, though otherwise a poor beggar, and Therefore was infinitely more happy then he that had abundance of the unrighteous Mammon, but wanted the true riches.
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He will render to every man according to his deeds, Rom. 2.6. God doth sometimes exact judgments here, but these are but preludia futuri judicii, tokens and fore-runners of the judgment to come;
He will render to every man according to his Deeds, Rom. 2.6. God does sometime exact Judgments Here, but these Are but preludia Future Judicii, tokens and forerunners of the judgement to come;
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the judgments executed here are temporal, but that hereafter is eternal, Heb. 6.2. The prosperity or adversity of this life is but for a moment, but after death comes either that welfare or that wo, which endures for ever.
the Judgments executed Here Are temporal, but that hereafter is Eternal, Hebrew 6.2. The Prosperity or adversity of this life is but for a moment, but After death comes either that welfare or that woe, which endures for ever.
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if not the consideration of the judgment to come? Augustine saith it was metus mortis & futuri judicii, the fear of death and of judgment after death that brought him out of the gulf of sin wherein he was almost swallowed up and drowned.
if not the consideration of the judgement to come? Augustine Says it was metus mortis & Future Judicii, the Fear of death and of judgement After death that brought him out of the gulf of since wherein he was almost swallowed up and drowned.
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he did exercise himself to have always a conscience voyd of offence, &c. Act. 24.15, 16. See 2 Cor. 5.9, 10, 11. Eccles. 12.13, 14. But if we would be able to stand in iudgment we must not rely on our own righteousness,
he did exercise himself to have always a conscience void of offence, etc. Act. 24.15, 16. See 2 Cor. 5.9, 10, 11. Eccles. 12.13, 14. But if we would be able to stand in judgement we must not rely on our own righteousness,
but renouncing it as insufficient to justifie us before God, we must fly unto Christ and lay hold on him and his righteousness, see Psa. 143.2. Phil. 3.9 Let us be sure that we be in Christ, and then we need neither fear death nor judgment after death;
but renouncing it as insufficient to justify us before God, we must fly unto christ and lay hold on him and his righteousness, see Psa. 143.2. Philip 3.9 Let us be sure that we be in christ, and then we need neither Fear death nor judgement After death;
For there's no condemnation to them that are in Christ Iesus, Rom. 8.1 But let us know and consider, that as there it follows, they only are in Christ Iesus, who walk not after the flesh, but after the Spirit.
For there's no condemnation to them that Are in christ Iesus, Rom. 8.1 But let us know and Consider, that as there it follows, they only Are in christ Iesus, who walk not After the Flesh, but After the Spirit.
