None but Christ, or A sermon upon Acts 4. 12. Preached at St. Maries in Cambridge, on the commencement Sabbath, July 4. 1652. To which is annexed, an enquiry after what hope may be had of the salvation of [brace] 1. Heathens. 2. Those of the old world, the Jews and others before Christ. 3. Such as die infants, and idiots, &c. now under the Gospel. / By Anthony Tuckney, D.D. and Master of St. Johns Colledge in Cambridge.
and that if it prove our lot to heare and fare ill, it may be for doing well, and that the Apostle saith, is to suffer as a Christian, 1 Pet. 4. 16. Nay, as Christ himself;
and that if it prove our lot to hear and fare ill, it may be for doing well, and that the Apostle Says, is to suffer as a Christian, 1 Pet. 4. 16. Nay, as christ himself;
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for such good works he was once to have been stoned. John 10. 32. and for the like, Peter and John were here arraigned and questioned, NONLATINALPHABET, by what Name or Authority, or by what power or vertue. Qua arte Medica vel Magica (as it was ordinary to account both Christ and Christians in the primitive times, to be Conjurers) they had done This: Theophylact and Oecumenius observe they were ashamed to name it, being an high act of charity,
for such good works he was once to have been stoned. John 10. 32. and for the like, Peter and John were Here arraigned and questioned,, by what Name or authority, or by what power or virtue. Qua arte Medica vel Magica (as it was ordinary to account both christ and Christians in the primitive times, to be Conjurers) they had done This: Theophylact and Oecumenius observe they were ashamed to name it, being an high act of charity,
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who accounting it a credit for them to do evill, make it a crime for the Apostles to do good; enviously malicious, that men may not act charity, without purchasing their License ad practicandum: and withall, apparently ridiculous, in asking, by what power, when the thing it self proclaimed it to be done by the power of God.
who accounting it a credit for them to do evil, make it a crime for the Apostles to do good; enviously malicious, that men may not act charity, without purchasing their License ad practicandum: and withal, apparently ridiculous, in asking, by what power, when the thing it self proclaimed it to be done by the power of God.
And therefore, to this their foolish proud Question, verse 7. Peter returns a plain and round answer from verse 8. to 13. And so He, who sometimes full of himself, was baffled by a Damosel,
And Therefore, to this their foolish proud Question, verse 7. Peter returns a plain and round answer from verse 8. to 13. And so He, who sometime full of himself, was baffled by a Damosel,
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now being filled with the holy Ghost, verse 8. silenceth and confoundeth his not more potent then malicious accusers and Judges, v. 13, 14. How wosully weak are we,
now being filled with the holy Ghost, verse 8. silenceth and confoundeth his not more potent then malicious accusers and Judges, v. 13, 14. How wosully weak Are we,
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when thou standest on thine own leggs; but how mightily upheld and carried on, when supported and conducted by Gods hand? As the Ship, which when the sale is filled with a strong gale, goeth on amaine;
when thou Standest on thine own legs; but how mightily upheld and carried on, when supported and conducted by God's hand? As the Ship, which when the sale is filled with a strong gale, Goes on amain;
And therefore when Moses had prayed for Judah, that his hands might be sufficient for him, he added (as there was need.) And be thou an help to him, Deut. 33. 7. In hoc signo vinces.
And Therefore when Moses had prayed for Judah, that his hands might be sufficient for him, he added (as there was need.) And be thou an help to him, Deuteronomy 33. 7. In hoc Sign vinces.
Judg. 6. 14. Ithiel and Ʋcal here are Twins, the first of those names saith, God is with me, and then the second assureth me, that I shall be able to prevail, whatsoever, or whosoever is against me.
Judges 6. 14. Ithiel and Ʋcal Here Are Twins, the First of those names Says, God is with me, and then the second assureth me, that I shall be able to prevail, whatsoever, or whosoever is against me.
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If you look into the fifth and sixth verses, you shall see a very full Bench, not of Justices, but of professed potent enemies: and this of all parties, who in other things could not agree;
If you look into the fifth and sixth Verses, you shall see a very full Bench, not of Justices, but of professed potent enemies: and this of all parties, who in other things could not agree;
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and from all parties, Its said, they were gathered together, NONLATINALPHABET, at or unto Jerusalem, as though there had not been enow in the City, all were sent for out of the Country,
and from all parties, Its said, they were gathered together,, At or unto Jerusalem, as though there had not been enough in the city, all were sent for out of the Country,
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Peter there makes an open Proclamation, with a Noverint Ʋniversi. Be it known unto you all, that by the name of Jesus Christ, doth this man stand before you whole.
Peter there makes an open Proclamation, with a Noverint Ʋniversi. Be it known unto you all, that by the name of jesus christ, does this man stand before you Whole.
He dare beare witnesse to Christ, and against their sin together, that as so many NONLATINALPHABET they had rejected that stone which God had made the head of the corner, and as so many NONLATINALPHABET had killed him, who had given to that poor man, health and life, vers. 10, 11. yea,
He Dare bear witness to christ, and against their since together, that as so many they had rejected that stone which God had made the head of the corner, and as so many had killed him, who had given to that poor man, health and life, vers. 10, 11. yea,
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2. As strong a proof of it, taken from Gods designation, because no name under Heaven is given us, whereby we may be saved. Neither is there salvation. i. e.
2. As strong a proof of it, taken from God's designation, Because no name under Heaven is given us, whereby we may be saved. Neither is there salvation. i. e.
Ʋnder Heaven. Not as though we may hope for any other Saviours, (as Saints and Angels) in heaven; but to expresse the place where our salvation was purchased,
Ʋnder Heaven. Not as though we may hope for any other Saviors, (as Saints and Angels) in heaven; but to express the place where our salvation was purchased,
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and that was here on earth under heaven, which the Socinian will have accomplished only in Heaven; but although the blood of the sacrifice was presented in the holy of holies, yet it was shed without to make an attonement:
and that was Here on earth under heaven, which the Socinian will have accomplished only in Heaven; but although the blood of the sacrifice was presented in the holy of holies, yet it was shed without to make an atonement:
and so NONLATINALPHABET is as much as Ʋspiam. So Beza, and so Dan. 9. 12. We finde that phrase under the whole Heaven, used in this sense, in which no name under Heaven, here signifieth, None at all, or any where.
and so is as much as Ʋspiam. So Beza, and so Dan. 9. 12. We find that phrase under the Whole Heaven, used in this sense, in which no name under Heaven, Here signifies, None At all, or any where.
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NONLATINALPHABET. Either the same with NONLATINALPHABET, as we so finde the like phrase, Chap. 7. 44. and so the vulgar here readeth it Hominibus, to men. Or as Ours render it, among men, who were very many,
. Either the same with, as we so find the like phrase, Chap. 7. 44. and so the Vulgar Here readeth it Hominibus, to men. Or as Ours render it, among men, who were very many,
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but to expresse thus much, that if through Gods free grace we be saved, it then necessarily must be only in and by Jesus Christ, which is the D•ctrine of the Text, and which we are now to insist on.
but to express thus much, that if through God's free grace we be saved, it then necessarily must be only in and by jesus christ, which is the D•ctrine of the Text, and which we Are now to insist on.
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The Gospel of Jesus Christ saith, Mark Chap. 1. 1. It is so in his Gospel, that there is no such good news, but by him, NONLATINALPHABET. The Christ, The Saviour.
The Gospel of jesus christ Says, Mark Chap. 1. 1. It is so in his Gospel, that there is no such good news, but by him,. The christ, The Saviour.
John 4. 42. spoken not only emphatically, but also exclusively. The Christ is so the Saviour, that he is the only Saviour. But your Christian belief will not need the proof of this fundamental sum of the Doctrine of Christ.
John 4. 42. spoken not only emphatically, but also exclusively. The christ is so the Saviour, that he is the only Saviour. But your Christian belief will not need the proof of this fundamental sum of the Doctrine of christ.
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but bless•d be GOD, that there is lesse difficulty in proving this, which is of such absolute necessity to salvation, That out of Christ there is no salvation.
but bless•d be GOD, that there is less difficulty in proving this, which is of such absolute necessity to salvation, That out of christ there is no salvation.
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1. From the Titles given to Christ in Scripture, as The corner stone and Foundation. So that if, either it be laid aside (as in the verse before the Text) or we be not laid upon it, we build upon the sand,
1. From the Titles given to christ in Scripture, as The corner stone and Foundation. So that if, either it be laid aside (as in the verse before the Text) or we be not laid upon it, we built upon the sand,
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And then, though Popish Legends can tell you of men walking without their heads, yet sober Christians are no NONLATINALPHABET Hereticks. The strength of the sheep of Christs pasture is in their Head,
And then, though Popish Legends can tell you of men walking without their Heads, yet Sobrium Christians Are no Heretics. The strength of the sheep of Christ pasture is in their Head,
The beloved-Husband, by whom alone the chast spouse bringeth forth fruit unto God, Rom. 7. 4. and she is but an Harlot that embraceth the bosom of a stranger.
The beloved-Husband, by whom alone the chaste spouse brings forth fruit unto God, Rom. 7. 4. and she is but an Harlot that Embraceth the bosom of a stranger.
The Door, which a blinde Sodomite cannot finde, and therefore remains without with Dogs. Besides which no entrance, either into the Church here, or Heaven hereafter.
The Door, which a blind Sodomite cannot find, and Therefore remains without with Dogs. Beside which no Entrance, either into the Church Here, or Heaven hereafter.
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Lastly, The way, the truth, and the life. The true way to life, NONLATINALPHABET, via illa certissima, qu â un â, &c. As Beza upon the place, the only way, by which we may certainly,
Lastly, The Way, the truth, and the life. The true Way to life,, via illa certissima, queen â un â, etc. As Beza upon the place, the only Way, by which we may Certainly,
as our Saviour addeth in the very next word, none commeth to the Father but by me. As elsewhere, This is eternal life to know thee and Jesus Christ, whom thou hast sent, who is so the way, the truth,
as our Saviour adds in the very next word, none comes to the Father but by me. As elsewhere, This is Eternal life to know thee and jesus christ, whom thou hast sent, who is so the Way, the truth,
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and the life, that out of him, we shall perish from the way; shall deceive our selves with a lye, if we believe not in this truth; and abide for ever in death, if not made partakers of this life.
and the life, that out of him, we shall perish from the Way; shall deceive our selves with a lie, if we believe not in this truth; and abide for ever in death, if not made partakers of this life.
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2. This truth, that out of Christ no salvation is further made out from all the parts of this salvation, in the whole progress from first to last, all is in and by Jesus Christ.
2. This truth, that out of christ no salvation is further made out from all the parts of this salvation, in the Whole progress from First to last, all is in and by jesus christ.
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And blessed with all spiritual blessings in heavenly places, but still in Christ. v. 3. It is the grossest darkness of ignorance, that we lie in, unless he be our light and Prophet, to inlighten and instruct us. Mat. 4. 16.
And blessed with all spiritual blessings in heavenly places, but still in christ. v. 3. It is the Grossest darkness of ignorance, that we lie in, unless he be our Light and Prophet, to inlighten and instruct us. Mathew 4. 16.
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unless he be Melchizedeck King of Salem; Our King to govern and defend us, Isa. 9. 6. & 33. 22. It is he only, who of God is made unto us, wisdom, righteousnesse, sanctification and redemption, 1 Cor. 1. 30. even all in all.
unless he be Melchizedeck King of Salem; Our King to govern and defend us, Isaiah 9. 6. & 33. 22. It is he only, who of God is made unto us, Wisdom, righteousness, sanctification and redemption, 1 Cor. 1. 30. even all in all.
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All, and this unto All, Col. 3. 11. The Apostle there makes a large enumeration of Greek, Jew; circumcision, uncircumcision; Barbarian, Scythian; Bond, free;
All, and this unto All, Col. 3. 11. The Apostle there makes a large enumeration of Greek, Jew; circumcision, uncircumcision; Barbarian, Scythian; Bound, free;
From East to West, this Sun of righteousnesse enlightens all, And if any without the Tropick of the more visible Church should have the light of life, it is from more oblique beams, which by wayes best known to himself, he dart•th upon them where ever they be,
From East to West, this Sun of righteousness enlightens all, And if any without the Tropic of the more visible Church should have the Light of life, it is from more oblique beams, which by ways best known to himself, he dart•th upon them where ever they be,
yet we must believe, that unlesse unto us a Child were born, and a Son given, they, who in themselves are Children of wrath, would never become heyrs of life. This also is another Article of Austins Creed, which he would have kept inviolate.
yet we must believe, that unless unto us a Child were born, and a Son given, they, who in themselves Are Children of wrath, would never become Heirs of life. This also is Another Article of Austins Creed, which he would have kept inviolate.
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Illa fides in nobis salva sit, quâ credimus, nullum hominem sive majoris sive parvulae, quamlibet & recentioris aetatis liberari e contagione mortis aeternae, et obligatione peccati quam contraxit prima sua nativitate, nisi per unum Mediatorem Dei et hominum, Jesum Christum.
Illa fides in nobis Salva sit, quâ Credimus, nullum hominem sive majoris sive parvulae, quamlibet & recentioris aetatis liberari e contagion mortis aeternae, et obligation peccati quam contraxit prima sua Nativity, nisi per Unum Mediatorem Dei et hominum, Jesus Christ.
Christ is the first and last, which made St. Austin still confidently affirm in reference to this my Text. Ex •o tempore valet ad servandum genus humanum; ex quo in Adam est vitiatum, &c. Christ the Lamb of God, that taketh away the sins of the world, was slain from the beginning of the world.
christ is the First and last, which made Saint Austin still confidently affirm in Referente to this my Text. Ex •o tempore valet ad servandum genus humanum; ex quo in Adam est vitiatum, etc. christ the Lamb of God, that Takes away the Sins of the world, was slave from the beginning of the world.
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as Eusebius sheweth, which made Ignatius conclude, that NONLATINALPHABET and Eusebius in another place, to the same purpose calleth them NONLATINALPHABET Christians indeed,
as Eusebius shows, which made Ignatius conclude, that and Eusebius in Another place, to the same purpose calls them Christians indeed,
So here also in this mystical body of Christ. As Austin compareth it; or as Gregory alluding to that passage of the Gospel, expresseth it, Some went before, and some came after;
So Here also in this mystical body of christ. As Austin compareth it; or as Gregory alluding to that passage of the Gospel, Expresses it, some went before, and Some Come After;
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In a word, to conclude this generall proof, it is Pauls full scope in his most divine Epistle to the Romans, to prove that neither Jew nor Gentile can be justified or saved,
In a word, to conclude this general proof, it is Paul's full scope in his most divine Epistle to the Roman, to prove that neither Jew nor Gentile can be justified or saved,
But should I recite all Scripture-proofs of this truth, I should transcribe the greatest part of the old and new Testament. Bernard saith of some, that by labouring to prove Plato to be a Christian, proved themselves no Christians, which makes me fear I should too much wrong both my self,
But should I recite all Scripture proofs of this truth, I should transcribe the greatest part of the old and new Testament. Bernard Says of Some, that by labouring to prove Plato to be a Christian, proved themselves no Christians, which makes me Fear I should too much wrong both my self,
and this most Christian Auditory, as though it were scarce Christian, if I should labour too long in the proof of this fundamental & characteristical Article of their Christianity; And therefore I the rather come to the ground of it in the
and this most Christian Auditory, as though it were scarce Christian, if I should labour too long in the proof of this fundamental & characteristical Article of their Christianity; And Therefore I the rather come to the ground of it in the
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And it is taken (as Calvin observeth, from Gods free purpose, which is especially to be heeded in matters of his free grace, and if he appointed no other,
And it is taken (as calvin observeth, from God's free purpose, which is especially to be heeded in matters of his free grace, and if he appointed no other,
as Austin truly saith, absolutely most convenient, then he was not more blasphemous who said he could have told God a better way to have made the world,
as Austin truly Says, absolutely most convenient, then he was not more blasphemous who said he could have told God a better Way to have made the world,
then they are presumptuous, who dare be so bold as in their wanton fancies to conceit another way of redeeming the world then by Christ alone, which was the most happy product of the most divine Counsels of all the three Persons in the blessed Trinity from all eternity.
then they Are presumptuous, who Dare be so bold as in their wanton fancies to conceit Another Way of redeeming the world then by christ alone, which was the most happy product of the most divine Counsels of all the three Persons in the blessed Trinity from all eternity.
and Christ his death, Seeing there may be a way for such as never knew him, to come to life without him? so Andradius sticks not to accuse God for cruelty, if it should be otherwise.
and christ his death, Seeing there may be a Way for such as never knew him, to come to life without him? so Andreas sticks not to accuse God for cruelty, if it should be otherwise.
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when he said, I know none, Isa. 44. 8. and so if the like question be made of a Saviour, whether there be any other besides Christ? let us sit down satisfied with this, it is he only who of God is made to us wisdom, righteousnesse, &c. He it is whom the Father hath sealed, and let that make this impressiō on our hearts that although there be many that are called Gods, & Lords many, and accordingly, many conceited wayes of Religion, and thereby of salvation;
when he said, I know none, Isaiah 44. 8. and so if the like question be made of a Saviour, whither there be any other beside christ? let us fit down satisfied with this, it is he only who of God is made to us Wisdom, righteousness, etc. He it is whom the Father hath sealed, and let that make this impression on our hearts that although there be many that Are called God's, & lords many, and accordingly, many conceited ways of Religion, and thereby of salvation;
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for how miserable should I be, if whilst I have been looking out for other wayes to save me, God who hath appointed this way, which I have neglected or missed of, should damne me? It is my security,
for how miserable should I be, if while I have been looking out for other ways to save me, God who hath appointed this Way, which I have neglected or missed of, should damn me? It is my security,
if when I can say, I have a manifest token of salvation, I can adde with the Apostle NONLATINALPHABET and this of God, because in and by Christ, whom he hath appointed,
if when I can say, I have a manifest token of salvation, I can add with the Apostle and this of God, Because in and by christ, whom he hath appointed,
but seeing it is by the second, of which Christ the second Adam is the only Head (as the Apostle sheweth in that divine parallel between the two Adams, Rom. 5) as he is made our Covenant, so also our salvation, Isa. 49. 6, 8. guilty we were and condemned by the first Adam, and therefore justified and saved we must be by the second, NONLATINALPHABET.
but seeing it is by the second, of which christ the second Adam is the only Head (as the Apostle shows in that divine parallel between the two Adams, Rom. 5) as he is made our Covenant, so also our salvation, Isaiah 49. 6, 8. guilty we were and condemned by the First Adam, and Therefore justified and saved we must be by the second,.
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To this purpose consider further, that Christ is so the head of this saving Covenant, that Gods glory in this exaltation is the chiefe end intended in it.
To this purpose Consider further, that christ is so the head of this Saving Covenant, that God's glory in this exaltation is the chief end intended in it.
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In which Christ is not brought in per accidens, or in an inferior subordination, as a subservient means to us and our salvation as the end, (though even so there would be no salvation without him,
In which christ is not brought in per Accidents, or in an inferior subordination, as a subservient means to us and our salvation as the end, (though even so there would be no salvation without him,
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as no attaining the end, without the means, & if there be but one only means to the end, it is as necessary as the end.) But Christs and Gods glory in him is the prime design of it, Ephes. 1. 6. That our salvation wrought by him should be as a subordinate means to his glory, as the chief end.
as not attaining the end, without the means, & if there be but one only means to the end, it is as necessary as the end.) But Christ and God's glory in him is the prime Design of it, Ephesians 1. 6. That our salvation wrought by him should be as a subordinate means to his glory, as the chief end.
and we of the comfort of it, if (whilst we are saved some other way) he should not have the honour of being (as he most certainly is) the Authour of it.
and we of the Comfort of it, if (while we Are saved Some other Way) he should not have the honour of being (as he most Certainly is) the Author of it.
It is Austins inference, gratis enim Christus mortuus est, si homines ulli abs { que } Christo ad fidem veram, virtutem veram, &c. quacun { que } re alia, quacun { que } freti ratione perveniant:
It is Austins Inference, gratis enim Christus Mortuus est, si homines ulli abs { que } Christ ad fidem Veram, virtutem Veram, etc. quacun { que } re Alias, quacun { que } freti ratione perveniant:
If any without him may now come to life, then ad quid perditio haec? to what purpose was all that wast? was he so prodigal of his blood, that when (according to this opinion) we might have been saved,
If any without him may now come to life, then ad quid Perdition haec? to what purpose was all that wast? was he so prodigal of his blood, that when (according to this opinion) we might have been saved,
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and the work of Gospel-humiliation. Who, did they more know themselves, would thereby come more to know the necessity of Jesus Christ, and that such a Demoniack cannot be cured without being brought to him.
and the work of Gospel humiliation. Who, did they more know themselves, would thereby come more to know the necessity of jesus christ, and that such a Demoniac cannot be cured without being brought to him.
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even when there was none to help, then at such a dead lift, and case of such extream necessity, his arm only brought salvation, Isa. 63. 3, 5. And yet rather then a Philosopher should not be dubbd a Saint, and his moral vertues prov saving graces, and we have nothing inherent in our selves to stick to;
even when there was none to help, then At such a dead lift, and case of such extreme necessity, his arm only brought salvation, Isaiah 63. 3, 5. And yet rather then a Philosopher should not be dubbd a Saint, and his moral Virtues Curae Saving graces, and we have nothing inherent in our selves to stick to;
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I am sure the Scripture requireth it as the necessary Instrument of justification. Rom. 5. 1. and inlet to salvation, Ephes. 2. 8. and that not onely necessitate praecepti, but Medii, as Valentia concludes,
I am sure the Scripture requires it as the necessary Instrument of justification. Rom. 5. 1. and inlet to salvation, Ephesians 2. 8. and that not only necessitate Precepts, but Medii, as Valentia concludes,
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but how shall they call on him, on whom they have not beleeved? and how shall they believe on him, of whom they have not heard? and accordingly, we read, Acts 11. 17, 18. that upon their beleeving by Peters preaching, the Disciples inferred, that Then (and not till then) God had also to the Gentiles granted repentance unto life:
but how shall they call on him, on whom they have not believed? and how shall they believe on him, of whom they have not herd? and accordingly, we read, Acts 11. 17, 18. that upon their believing by Peter's preaching, the Disciples inferred, that Then (and not till then) God had also to the Gentiles granted Repentance unto life:
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Thus we see, that faith is necessary, and that the word of faith, Rom. 10. 8. is the word of life. Phil. 2. 16. But what need of either becoming Proselytes, under the Law or of sending out Apostles for the Ministry of the Gospel, to them who had enough at home, to instruct them in the wayes of eternal life?
Thus we see, that faith is necessary, and that the word of faith, Rom. 10. 8. is the word of life. Philip 2. 16. But what need of either becoming Proselytes, under the Law or of sending out Apostles for the Ministry of the Gospel, to them who had enough At home, to instruct them in the ways of Eternal life?
Mark 16. 15, 16. but as for them who never heard of Christ, and so are invincibly ignorant of him, They hope their Negative Infidelity shall not damn them.
Mark 16. 15, 16. but as for them who never herd of christ, and so Are invincibly ignorant of him, They hope their Negative Infidelity shall not damn them.
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I answer, not as an Operative cause, and containing new guilt, if the ignorance be really and totally invincible; But yet as (if I may so call it) a defective Cause it will, they thereby falling short of the only means to take away the old guilt,
I answer, not as an Operative cause, and containing new guilt, if the ignorance be really and totally invincible; But yet as (if I may so call it) a defective Cause it will, they thereby falling short of the only means to take away the old guilt,
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as the Apostle here speaks of, viz. such as believeth that God is, and that he is a rewarder of them that diligently seek him, as it is there described,
as the Apostle Here speaks of, viz. such as Believeth that God is, and that he is a rewarder of them that diligently seek him, as it is there described,
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This NONLATINALPHABET Nature's Champions, and the Heathens Advocates apply to their wound, that it may not prove mortal, which they distinguish of an explicite and implicite faith;
This Nature's Champions, and the heathens Advocates apply to their wound, that it may not prove Mortal, which they distinguish of an explicit and implicit faith;
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And when they believed that he was a Rewarder of those that seek him, they did believe Gods providence, et per consequens modum salutis humanae, saltem implicitum, and by consequence, at least implicitly the way and manner of mans salvation. So Rike•.
And when they believed that he was a Rewarder of those that seek him, they did believe God's providence, et per Consequent modum Salutis humanae, Saltem implicitum, and by consequence, At least implicitly the Way and manner of men salvation. So Rike•.
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To which Andradius addeth, that he who shall consider how farre Gods providence reacheth, and how watchfully it intendeth mans concernments, he cannot but understand that the Redemption of man by Christ is implicitly contained in it.
To which Andreas adds, that he who shall Consider how Far God's providence reaches, and how watchfully it intends men concernments, he cannot but understand that the Redemption of man by christ is implicitly contained in it.
And some of late have told us, that whilst they see heaven and earth, and the frame of nature continue, they may by Gods patience gather, that his wrath is pacified,
And Some of late have told us, that while they see heaven and earth, and the frame of nature continue, they may by God's patience gather, that his wrath is pacified,
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Nor is it now prejudicial to weaker Christians (as to their salvation) that they cannot so clearly and distinctly understand all the particulars in the several Articles of the Christian faith,
Nor is it now prejudicial to Weaker Christians (as to their salvation) that they cannot so clearly and distinctly understand all the particulars in the several Articles of the Christian faith,
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and fa•re more implicated faith will at last be found insufficient for the salvation of Heathens, and to evade the Apostles Sorites, viz. They that have not heard of a Saviour, do not, cannot believe in him;
and fa•re more implicated faith will At last be found insufficient for the salvation of heathens, and to evade the Apostles Sorites, viz. They that have not herd of a Saviour, do not, cannot believe in him;
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I need not here insist on what Bradwardine and other Schoolmen dispute for the necessity of an explicite faith. This I am sure of, that Christ himself saith, that this is eternal life, not only to know the Father to be the only true God,
I need not Here insist on what Bradwardine and other Schoolmen dispute for the necessity of an explicit faith. This I am sure of, that christ himself Says, that this is Eternal life, not only to know the Father to be the only true God,
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but also Jesus Christ whom •e hath sent, John 17. 3. and therefore would not have his Disciples rest in their beleeving in God, but would also have them believe in him. John 14. 1. And therefore.
but also jesus christ whom •e hath sent, John 17. 3. and Therefore would not have his Disciples rest in their believing in God, but would also have them believe in him. John 14. 1. And Therefore.
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and that he is a righteous Judge, (which is all that can necessarily be inferred from that place) yet Lambard rightly addeth non sufficit. It is not all, not sufficient and enough, either savingly to please him (else the Devils should) or to make us come to him, and diligently to seek him;
and that he is a righteous Judge, (which is all that can necessarily be inferred from that place) yet Lombard rightly adds non sufficit. It is not all, not sufficient and enough, either savingly to please him (Else the Devils should) or to make us come to him, and diligently to seek him;
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2. And therefore for S. Senensis his in unius Dei credulitate, &c. that in the belief of one God, the faith of Christ God-man should be contained sufficiently to salvation.
2. And Therefore for S. Senensis his in unius Dei credulitate, etc. that in the belief of one God, the faith of christ God-man should be contained sufficiently to salvation.
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It will bring in a Saviour before the Fall, and finde him in the Covenant of works, as well as in the Covenant of grace, and make the Turk the true Musulman (as he calls himself) as true a beleever as the best Christian.
It will bring in a Saviour before the Fallen, and find him in the Covenant of works, as well as in the Covenant of grace, and make the Turk the true Muslim (as he calls himself) as true a believer as the best Christian.
3. And for Andradius his conceit, that the belief of Gods Providence, and how vigilant it is in the behalf of man in general, should imply and contain the knowledge and belief of this particular Providence of his saving man by a Messiah. It will take in all the men that have ever been in the world,
3. And for Andreas his conceit, that the belief of God's Providence, and how vigilant it is in the behalf of man in general, should imply and contain the knowledge and belief of this particular Providence of his Saving man by a Messiah. It will take in all the men that have ever been in the world,
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if they had been rightly understood and reported of, who perhaps were taken to deny a Deity, when they only denied the false Deities which were then adored by others,
if they had been rightly understood and reported of, who perhaps were taken to deny a Deity, when they only denied the false Deities which were then adored by Others,
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and so they would only erect an Altar to an unknown God, but mean while have no knowledge or thought, that this Mediatour is Jesus Christ: but the Jewes may think it is their longlooked-for Messiah, and the Turk may put in for his Mahomet, both which,
and so they would only erect an Altar to an unknown God, but mean while have no knowledge or Thought, that this Mediator is jesus christ: but the Jews may think it is their longlooked-for Messiah, and the Turk may put in for his Mahomet, both which,
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Secondly, I adde that although a true believer by light from the word may from Gods patience inferre Christs mediation; yet others from these mens principles cannot necessarily conclude so much,
Secondly, I add that although a true believer by Light from the word may from God's patience infer Christ mediation; yet Others from these men's principles cannot necessarily conclude so much,
but onely might inferre that God is gracious and merciful, and so without the intervention of a Mediatour to pacifie his anger, doth of himself either for some time forbear,
but only might infer that God is gracious and merciful, and so without the intervention of a Mediator to pacify his anger, does of himself either for Some time forbear,
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or wholly forgive, as the Socinians positively affirm that he hath done, and many both Papists and others, say (but for his purpose and decree) he might have done.
or wholly forgive, as the socinians positively affirm that he hath done, and many both Papists and Others, say (but for his purpose and Decree) he might have done.
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and will be but the Concubines, childrens gifts, but will fall short of the free-womans heirs inheritance; It was of old, Faith in a Messiah to come,
and will be but the Concubines, Children's Gifts, but will fallen short of the free-woman's Heirs inheritance; It was of old, Faith in a Messiah to come,
And although they who are otherwise minded, may seem the more candid and charitable, yet I must account it not pity but folly and pride, to make our selves more merciful and wise then God; and that therefore S. Austin was more sound in the faith, who makes this one Article of it.
And although they who Are otherwise minded, may seem the more candid and charitable, yet I must account it not pity but folly and pride, to make our selves more merciful and wise then God; and that Therefore S. Austin was more found in the faith, who makes this one Article of it.
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He doubteth whether that man can be saved by Christ, who believes and maintain's that any man can be faved without Christ. But notwithstanding all this, Satan and Antichrist are deadly enemies to Christ, would have him robbed of his glory, either in whole or in part,
He doubteth whither that man can be saved by christ, who believes and maintain's that any man can be faved without christ. But notwithstanding all this, Satan and Antichrist Are deadly enemies to christ, would have him robbed of his glory, either in Whole or in part,
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The Pharisees and Jewes of old, and Pelagius, with all his heirs and allies in their several shapes to this day, they would have some way or other to commend us to God. And so out of an over-weening of a selfmoral righteousnesse which they adore,
The Pharisees and Jews of old, and Pelagius, with all his Heirs and allies in their several shapes to this day, they would have Some Way or other to commend us to God. And so out of an overweening of a selfmoral righteousness which they adore,
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and out of a fond pity of Philosophers and others whom they admire, they cannot be perswaded but that many such might be saved without faith in our only Savior. The more full clearing of wh•ch point I must in the following Enquiry refer to another place,
and out of a found pity of Philosophers and Others whom they admire, they cannot be persuaded but that many such might be saved without faith in our only Saviour. The more full clearing of wh•ch point I must in the following Enquiry refer to Another place,
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Ʋse 1. If no salvation but by Christ; then Calvins inference is good, that Believers under the Old Testament and the New, have one and the same common Saviour, they all drank of the same spiritual rock that followed them,
Ʋse 1. If no salvation but by christ; then Calvins Inference is good, that Believers under the Old Testament and the New, have one and the same Common Saviour, they all drank of the same spiritual rock that followed them,
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and that Rock was Christ, 1 Cor. 10. 3, 4. Our Christ was their Messiah, the precious foundation, corner stone, which did unite both sides of the building and uphold both,
and that Rock was christ, 1 Cor. 10. 3, 4. Our christ was their Messiah, the precious Foundation, corner stone, which did unite both sides of the building and uphold both,
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and for ever, who being lifted up on the Crosse, and by faith looked upon heal's and saves all that ever were, or shall be saved; for besides him no salvation.
and for ever, who being lifted up on the Cross, and by faith looked upon heal's and saves all that ever were, or shall be saved; for beside him no salvation.
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How ductile and precious is this finest gold that spreadeth so farre, and purchaseth the Redemption of so many? Of them in the beginning of the world by a price that was paid four thousand years after? According to mens ordinary rates, its little that they would part with for the present,
How ductile and precious is this Finest gold that spreadeth so Far, and purchases the Redemption of so many? Of them in the beginning of the world by a price that was paid four thousand Years After? According to men's ordinary rates, its little that they would part with for the present,
That price therefore must be of infinite value, which at a far greater distance pu•chased the salvation of so many precious souls, one of which a whole world could not redeem.
That price Therefore must be of infinite valve, which At a Far greater distance pu•chased the salvation of so many precious Souls, one of which a Whole world could not Redeem.
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and yet most just Judgement of God upon the Heathen, the farre greater part of the world then, whom yet he over-looked, Acts 14. 16. & 17. 30. and left in darknesse without the true knowledge of a Saviour, and so without means and hopes of salvation;
and yet most just Judgement of God upon the Heathen, the Far greater part of the world then, whom yet he overlooked, Acts 14. 16. & 17. 30. and left in darkness without the true knowledge of a Saviour, and so without means and hope's of salvation;
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and i〈 … 〉ead of flattering them, and thereby hardning others, (by cutting out new ways invented by our selves, besides the King of Heavens high-way to life,
and i〈 … 〉ead of flattering them, and thereby hardening Others, (by cutting out new ways invented by our selves, beside the King of Heavens highway to life,
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if it should be otherwise.) Let us lay our hands upon our mouths, when standing upon the brink of this bottomlesse depth, we have first cryed out NONLATINALPHABET.
if it should be otherwise.) Let us lay our hands upon our mouths, when standing upon the brink of this bottomless depth, we have First cried out.
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Ʋse 4. And God may as much expect our humblest and heartiest praises, who hath provided better things for us, to whom he hath made known the riches of the glory of this mystery among the Gentiles, which is Christ in us the hope of glory,
Ʋse 4. And God may as much expect our Humblest and heartiest praises, who hath provided better things for us, to whom he hath made known the riches of the glory of this mystery among the Gentiles, which is christ in us the hope of glory,
2. The distinguishing mercy in it is as great, and therefore calls for greater praises, That we should have that which others are, and have been deprived of.
2. The distinguishing mercy in it is as great, and Therefore calls for greater praises, That we should have that which Others Are, and have been deprived of.
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How doth Haman enhaunce and ingrandize his honour, that he should be invited when none else were? That was to a royal banquet, but nothing to this Marriage Feast which the King of Heaven makes us,
How does Haman enhance and ingrandize his honour, that he should be invited when none Else were? That was to a royal banquet, but nothing to this Marriage Feast which the King of Heaven makes us,
so when others of greatest worth are passed by, it is bestowed on them that are more unworthy, concealed from the wise and prudent, and revealed unto babes:
so when Others of greatest worth Are passed by, it is bestowed on them that Are more unworthy, concealed from the wise and prudent, and revealed unto babes:
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or some others that have taken the pains to make it. And yet even into this dark corner hath this glorious light shined; and then as she said, NONLATINALPHABET;
or Some Others that have taken the pains to make it. And yet even into this dark corner hath this glorious Light shined; and then as she said,;
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whence is this that God hath respected NONLATINALPHABET, our very low estate and condition? that this day-spring from on high hath visited us, which sate in darknesse and the shadow of death? The Psalmist beginneth and endeth the consideration of such a mercy, with a Hallelujah, Ps. 147. 1, 20. And if they through such veils could see such cause to blesse God for such darker glimmerings,
whence is this that God hath respected, our very low estate and condition? that this dayspring from on high hath visited us, which sat in darkness and the shadow of death? The Psalmist begins and Endeth the consideration of such a mercy, with a Hallelujah, Ps. 147. 1, 20. And if they through such veils could see such cause to bless God for such Darker glimmerings,
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how much more should we in the brighter Sun-shine? who are either not left in the Heathens midnight, or the Jews twilight, but live in the Gospels noon-day brightnesse, & have salvation so openly and clearly revealed and manifested?
how much more should we in the Brighter Sunshine? who Are either not left in the heathens midnight, or the jews twilight, but live in the Gospels noonday brightness, & have salvation so openly and clearly revealed and manifested?
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for had it been in any other, our own or others, it might have proved either so weak or false, that our salvation might have never been wrought, or at least not ensured.
for had it been in any other, our own or Others, it might have proved either so weak or false, that our salvation might have never been wrought, or At least not insured.
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Hath laid help upon one that is mighty, even mighty to save, and so the mighty God prove's the Prince of our peace. Hath chosen every way the best for us, that he only is our Saviour, who is the only Potentate;
Hath laid help upon one that is mighty, even mighty to save, and so the mighty God prove's the Prince of our peace. Hath chosen every Way the best for us, that he only is our Saviour, who is the only Potentate;
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alone all-sufficient, and most faithful and merciful, that in all our straits we may stand still, and see the salvation of a God. We need no other, we can have no better, none so good,
alone All-sufficient, and most faithful and merciful, that in all our straits we may stand still, and see the salvation of a God. We need no other, we can have no better, none so good,
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Ʋse 5. And therefore from our souls, let us abhorre that loose and profane opinion, that every man may be saved in any Religion, if he be true to it, and live orderly in it.
Ʋse 5. And Therefore from our Souls, let us abhor that lose and profane opinion, that every man may be saved in any Religion, if he be true to it, and live orderly in it.
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Maintained of old by Apelles, as we finde in Eusebius. By Rhetorius in Austin, and the Lampetiani in Damascen. Mahomet promiseth Paradise to every Sect that liveth lively.
Maintained of old by Apelles, as we find in Eusebius. By Rhetorius in Austin, and the Lampetiani in Damascene. Mahomet promises Paradise to every Sect that lives lively.
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And it were well if too many Christians in this turned not Turks, in thinking they may be saved in any Religion; for else they would stick more firmly then they do to the true: The Germane Familists held the like in the former Age.
And it were well if too many Christians in this turned not Turks, in thinking they may be saved in any Religion; for Else they would stick more firmly then they do to the true: The Germane Familists held the like in the former Age.
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Our Church then cursed it in their eighteenth Article, (which is the only one Anathema that we finde in the whole number of the thirty nine) but that accursed Jericho is fast building up again in this of ours,
Our Church then cursed it in their eighteenth Article, (which is the only one Anathema that we find in the Whole number of the thirty nine) but that accursed Jericho is fast building up again in this of ours,
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and blaspheme the only Saviour as an Impostor, and in their prayers make NONLATINALPHABET (which is the name of our Jesus) an abreviature of that their ho••id petition NONLATINALPHABET in which they blasphemously pray that his most blessed Name and memory may bee blotted out, by which only the Text assureth us, that all, that ever shall, must be saved.
and Blaspheme the only Saviour as an Impostor, and in their Prayers make (which is the name of our jesus) an abreviature of that their ho••id petition in which they blasphemously pray that his most blessed Name and memory may be blotted out, by which only the Text assureth us, that all, that ever shall, must be saved.
Which also condemneth the sublimated Deists of our Age, who, it seemeth, are such intimate friends to God, that they can have free access to him, without a Mediatour, whom yet the Scripture, out of him, holdeth out to us,
Which also Condemneth the sublimated Deists of our Age, who, it seems, Are such intimate Friends to God, that they can have free access to him, without a Mediator, whom yet the Scripture, out of him, holds out to us,
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as a consuming fire; & therefore it was Luthers Canon, as he calleth it, and which he oft inculcate's, Abstinendum esse à specuculatione Majestatis. Gods dread Majesty,
as a consuming fire; & Therefore it was Luthers Canon, as he calls it, and which he oft inculcate's, Abstinendum esse à specuculatione Majestatis. God's dread Majesty,
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Add to these the compleat Moralist, who also prove's the self-sufficient Justiciary, who looks at faith, but as a notion, and at an imputed righteousnesse, as a putatitious ridiculous absurdity. His rational and virtuous morality is his Religion. And an Aristotles Ethicks, or a Tullies Offices, or some such like Book his Bible. Which were he of S. Austins Religion, would not satisfie him,
Add to these the complete Moralist, who also prove's the self-sufficient Justiciary, who looks At faith, but as a notion, and At an imputed righteousness, as a putatitious ridiculous absurdity. His rational and virtuous morality is his Religion. And an Aristotle Ethics, or a Yields Offices, or Some such like Book his bible. Which were he of S. Austins Religion, would not satisfy him,
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Nor must we here forget the Papists, with their followers, who have invented many other names; as Masses, Indulgences, Free-will, Merits, Pilgrimages, &c. whereby they hope to be saved, which made Bullinger on this Text cry out, Sed O Deus bone, &c. Good Lord,
Nor must we Here forget the Papists, with their followers, who have invented many other names; as Masses, Indulgences, Freewill, Merits, Pilgrimages, etc. whereby they hope to be saved, which made Bullinger on this Text cry out, said O Deus bone, etc. Good Lord,
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In which, although they dare not deny, but that we are saved by Christ, yet dum tot adminicula confingunt vix certissimam salutis partem illi faciunt residuam.
In which, although they Dare not deny, but that we Are saved by christ, yet dum tot Adminicula confingunt vix certissimam Salutis partem illi faciunt residuam.
Stapleton here plieth it fast with his Antidotes, as though these their inventions were subservient to Christ. But his Antidotes will never take away this poison, that many of them are contrary to Christ, and derogate from him,
Stapleton Here plieth it fast with his Antidotes, as though these their Inventions were subservient to christ. But his Antidotes will never take away this poison, that many of them Are contrary to christ, and derogate from him,
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if Christ our Saviour finding us yet in our sins, shall say to us, quae utilitas in sanguine meo? As for any profit or benefit that we through our neglect of it, shall gain by it? were there but one onely remedy for some deadly disease that we are sick of,
if christ our Saviour finding us yet in our Sins, shall say to us, Quae utilitas in sanguine meo? As for any profit or benefit that we through our neglect of it, shall gain by it? were there but one only remedy for Some deadly disease that we Are sick of,
at least let us not in the light stumble in that way, wherein they walked more uprightly in the dark, by being worse then they, which the Prophet Ezekiel sadly bewailed in his time, and Salvian in his.
At least let us not in the Light Stumble in that Way, wherein they walked more uprightly in the dark, by being Worse then they, which the Prophet Ezekielem sadly bewailed in his time, and Salvian in his.
and the imputation of his righteousness, in which is the ground of our comfort, and Sanctified by his Spirit, not by a Philosophical faith, or the use of right Reason, or a virtuous morality, too much now adays admired and cried up.
and the imputation of his righteousness, in which is the ground of our Comfort, and Sanctified by his Spirit, not by a Philosophical faith, or the use of right Reason, or a virtuous morality, too much now adais admired and cried up.
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I would not have th•t Candle put out, I would have it snuffed and improved as an handmaid to faith, but not so (as when the Candle is set up) to shut the w•ndow, either wholly to keep out,
I would not have th•t Candle put out, I would have it snuffed and improved as an handmaid to faith, but not so (as when the Candle is Set up) to shut the w•ndow, either wholly to keep out,
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To feed on Akrons and Husks, whilst the Heavenly Manna falleth round about our Tents, preferring a good saying or precept of Morality found (as we use to call them) in some gallant or noble Philosopher, before the spiritual and divine commands of Christ in his Word, not being so much taken with the Mass of Gold in the Mine, as with a piece of baser aloy found here and there in the dunghil.
To feed on Akrons and Husks, while the Heavenly Manna falls round about our Tents, preferring a good saying or precept of Morality found (as we use to call them) in Some gallant or noble Philosopher, before the spiritual and divine commands of christ in his Word, not being so much taken with the Mass of Gold in the Mine, as with a piece of baser alloy found Here and there in the dunghill.
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not a Philosophical dull Morality, but the Law of the Spirit of life, which is in Christ Jesus, that will quicken us to a spiritual walking with God; not that Candle-light, but this Sun of righteousness, that will guide our feet into the way of peace.
not a Philosophical dull Morality, but the Law of the Spirit of life, which is in christ jesus, that will quicken us to a spiritual walking with God; not that Candlelight, but this Sun of righteousness, that will guide our feet into the Way of peace.
Let all things else therefore be losse and dung in comparison of this NONLATINALPHABET, this super-excellent and transcendent knowledge of Christ Jesus our Lord;
Let all things Else Therefore be loss and dung in comparison of this, this superexcellent and transcendent knowledge of christ jesus our Lord;
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Say we with the Psalmist, whom have I in Heaven but thee? and there is none on Earth that I desire in comparison of theee. If salvation be in none other,
Say we with the Psalmist, whom have I in Heaven but thee? and there is none on Earth that I desire in comparison of there. If salvation be in none other,
AN ENQƲIRIE AFTER What hopes may be had of the Salvation Of 1. Heathens. 2. Those of the old world, the Jews and others before Christ. 3. Such as die Infants, Idiots,
an ENQƲIRIE AFTER What hope's may be had of the Salvation Of 1. heathens. 2. Those of the old world, the jews and Others before christ. 3. Such as die Infants, Idiots,
THE Doctrine before delivered, That there is no salvation but by Christ, is such a Fundamental in Christianity, that whosoever denieth it, may seem scarce to be a Christian: and yet too many, who go in that number, can very hardly digest it,
THE Doctrine before Delivered, That there is no salvation but by christ, is such a Fundamental in Christianity, that whosoever Denieth it, may seem scarce to be a Christian: and yet too many, who go in that number, can very hardly digest it,
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Of all which, they are ready to think and say, that its very hard to conceive how any of them did or could, do or can believe in Christ, and yet as harsh to say that for want of it, they should bee cast off by him.
Of all which, they Are ready to think and say, that its very hard to conceive how any of them did or could, do or can believe in christ, and yet as harsh to say that for want of it, they should be cast off by him.
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and so generally received, that he is bold to say, that it is in Confesso with all the Ancient Fathers; yet from Casaubon and others, it plainly appears, that
and so generally received, that he is bold to say, that it is in Confesso with all the Ancient Father's; yet from Casaubon and Others, it plainly appears, that
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Chrysostome held, that before Christs comming in the flesh, God required not the acknowledgement or knowledge of such a Christ, but that such then as abstained from Idols, worshipped the true God, might be saved.
Chrysostom held, that before Christ coming in the Flesh, God required not the acknowledgement or knowledge of such a christ, but that such then as abstained from Idols, worshipped the true God, might be saved.
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a very high and bold speech, for which (it may be) Gelasius thrust him among the Apocryphals, his words expressing much more then per modum, NONLATINALPHABET,
a very high and bold speech, for which (it may be) Gelasius thrust him among the Apocryphals, his words expressing much more then per modum,,
and much more also then his NONLATINALPHABET & NONLATINALPHABET, by which he elsewhere qualifieth it, and (I would be glad to think) revoketh that his errour.
and much more also then his &, by which he elsewhere Qualifieth it, and (I would be glad to think) revoketh that his error.
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though before Christ, yet were indeed Christians, and in that number reckoneth up Socrates, Heraclitus, and other Heathens, and joineth them with Abraham, Elijah, and others of the chiefest of Gods servants, mentioned in the Old Testament. Saying further, that Christ was that NONLATINALPHABET:
though before christ, yet were indeed Christians, and in that number Reckoneth up Socrates, Heraclitus, and other heathens, and joins them with Abraham, Elijah, and Others of the chiefest of God's Servants, mentioned in the Old Testament. Saying further, that christ was that:
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upon occasion whereof, Casaubon rightly mindeth us of Basils Caveat, NONLATINALPHABET, as though because NONLATINALPHABET signifieth both Christ the Word, and also Reason, that therefore every one that hath the one, should also be partaker of the other.
upon occasion whereof, Casaubon rightly minds us of Basils Caveat,, as though Because signifies both christ the Word, and also Reason, that Therefore every one that hath the one, should also be partaker of the other.
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And since of late, for the Socinians and Arminians, that they may better maintain their opinion of a general sufficiens auxilium. It is too well known how favourably they speak of the Gentiles, And how Venator followeth the chase with a full mouth,
And since of late, for the socinians and Arminians, that they may better maintain their opinion of a general Sufficiens auxilium. It is too well known how favourably they speak of the Gentiles, And how Venator follows the chase with a full Mouth,
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and like a resolute Doctor or peremptory Respondent, saith•, Nego hanc propositionem. Nemo potest sal•us fieri, qui Christo per veram fidem non sit insitus.
and like a resolute Doctor or peremptory Respondent, saith•, Nego hanc propositionem. Nemo potest sal•us fieri, qui Christ per Veram fidem non sit insitus.
but others put out five years after his death) he telleth the King of France, to whom he dedicateth it, That in Heaven he shall see not only the two Adams, Abel, Enoch, Noah, and others of the faithful in the Old Testament,
but Others put out five Years After his death) he Telleth the King of France, to whom he Dedicateth it, That in Heaven he shall see not only the two Adams, Abel, Enoch, Noah, and Others of the faithful in the Old Testament,
From which last words, some of our Divines would excuse him, as though he meant only of such as died in the faith which it seemeth then Herculess and Theseus, according to him had,
From which last words, Some of our Divines would excuse him, as though he meant only of such as died in the faith which it seems then Herculess and Theseus, according to him had,
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but the words and discourse to them that read them are too plain to admit of such a salvo. And therefore some others say that none of ours defend them, which I cannot say;
but the words and discourse to them that read them Are too plain to admit of such a salvo. And Therefore Some Others say that none of ours defend them, which I cannot say;
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and some of them jeering, and bidding their Scholars take •eed of Zuinglius his Heaven, for they will there meet with Hercules and his club. To whom I wish no worse place then Zuinglius his Heaven, and then should they possibly finde Hercules there;
and Some of them jeering, and bidding their Scholars take •eed of Zwingli his Heaven, for they will there meet with Hercules and his club. To whom I wish no Worse place then Zwingli his Heaven, and then should they possibly find Hercules there;
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The Lutherans if they would remember how moderate their Melancthon was in his thoughts of the Gentiles, and that Luther himself hopeth well of Tully, and Brentius placeth even the Devils themselves in Heaven.
The Lutherans if they would Remember how moderate their Melanchthon was in his thoughts of the Gentiles, and that Luther himself Hopes well of Tully, and Brent places even the Devils themselves in Heaven.
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And much rather might the Papists have forborn to fall so foully upon him, seeing so many of their own have spoken full out as much, in this kind as ever Zuinglius did.
And much rather might the Papists have forborn to fallen so foully upon him, seeing so many of their own have spoken full out as much, in this kind as ever Zwingli did.
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and that Andradius a third of great note amongst them in his Orthodox Explications, (wherein seemeth to explain what their mind and judgment was) speaks out Zuinglius his opinion to the full,
and that Andreas a third of great note among them in his Orthodox Explications, (wherein seems to explain what their mind and judgement was) speaks out Zwingli his opinion to the full,
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The Gentiles who followed only the guidance of Nature, were as pleasing to God as the Jews, who o•eyed the Law, and maketh only this difference, that the Jew was like a travellour who travelleth by his Map, the Gentile like him •ho goeth his journey by his own knowledge and memory, and so thereby makes him the more skilful travellour.
The Gentiles who followed only the guidance of Nature, were as pleasing to God as the jews, who o•eyed the Law, and makes only this difference, that the Jew was like a traveler who travelleth by his Map, the Gentile like him •ho Goes his journey by his own knowledge and memory, and so thereby makes him the more skilful traveler.
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but love God and their neighbour, (such of them no doubt he will finde in some Nova Atlantis, or Eutopia) want nothing but water, having received the same Spirit that the very Apostles had, to whom their Conscience is their Law, and to whom he applieth that in the Psalm, Memor est in nocte nominis Dei, & custodit •egem ejus.
but love God and their neighbour, (such of them no doubt he will find in Some Nova Atlantis, or Eutopia) want nothing but water, having received the same Spirit that the very Apostles had, to whom their Conscience is their Law, and to whom he Applieth that in the Psalm, Memor est in nocte Nominis Dei, & Custodit •egem His.
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So that although Zuinglius was unhappy, in a more harsh expression, & in his instancing more particularly in Hercules, Theseus, &c. yet hee needed not have been so harshly dealt with, eithen by the Lutherans, or Papists, seeing that so great Names of both their parties were of his opinion.
So that although Zwingli was unhappy, in a more harsh expression, & in his instancing more particularly in Hercules, Theseus, etc. yet he needed not have been so harshly dealt with, eithen by the Lutherans, or Papists, seeing that so great Names of both their parties were of his opinion.
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1. First, I would premise this, that I would be very loth to undergo a late Authors imperious check, which he giveth to some, whose censure (he saith) is too harsh and rigid, (it may be his is so of them) who as if they were Judges of eternal life and death, damn Plato and Aristotle without question, and do as confidently pronounce they are in Hell,
1. First, I would premise this, that I would be very loath to undergo a late Authors imperious check, which he gives to Some, whose censure (he Says) is too harsh and rigid, (it may be his is so of them) who as if they were Judges of Eternal life and death, damn Plato and Aristotle without question, and do as confidently pronounce they Are in Hell,
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and so that their Morality may not be cried up for good Divinity, and their virtues idolized to the disservice of Christ, and the disparagement of his Grace and Gospel, for me they shall sleep quiet in their dust;
and so that their Morality may not be cried up for good Divinity, and their Virtues idolized to the disservice of christ, and the disparagement of his Grace and Gospel, for me they shall sleep quiet in their dust;
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2. This I premise in the second place, that under the name of those Heathens, Gentiles, and Pagans, which we enquire after, are not to be comprehended, all that lived before the Floud,
2. This I premise in the second place, that under the name of those heathens, Gentiles, and Pagans, which we inquire After, Are not to be comprehended, all that lived before the Flood,
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or before the giving of the Law of Moses, and are usually (though untruly) accounted to have been under the Law of Nature; for in Seths line the Church of God was continued,
or before the giving of the Law of Moses, and Are usually (though untruly) accounted to have been under the Law of Nature; for in Seths line the Church of God was continued,
nor will I restrain all saving knowledge to Abrahams, and Isaaks seed of promise, although the Scripture is more plain about Esau, Heb. 12. some Divines are not without hopes of Ishmael; but however it was with their persons,
nor will I restrain all Saving knowledge to Abrahams, and Isaaks seed of promise, although the Scripture is more plain about Esau, Hebrew 12. Some Divines Are not without hope's of Ishmael; but however it was with their Persons,
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and of those children which Abraham had by Keturah, Gen. 25. 1, 2. might retain for some time what they had learnt of their pious Ancestors; but they deceasing, other generations rose up which knew not the Lord, (like that Judges 2. 7. 10. and the further the descent went, the more they fell off from God,
and of those children which Abraham had by Keturah, Gen. 25. 1, 2. might retain for Some time what they had learned of their pious Ancestors; but they deceasing, other generations rose up which knew not the Lord, (like that Judges 2. 7. 10. and the further the descent went, the more they fell off from God,
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so here at last they came quite to lose the sight of Land, and the light of that evening growing lesse and lesse, at last closed up in a dark night of Ignorance, Idolatry,
so Here At last they Come quite to loose the sighed of Land, and the Light of that evening growing less and less, At last closed up in a dark night of Ignorance, Idolatry,
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other Nations grown then into greater impiety, were more fully excluded by the wall of partition, Ephes. 2. 14. and excepting some few Proselytes, and by name Naaman, and the Ninivites, and Nebuchadnezzar, and Cornelius, (whom they mention as instances, all which if saved, either lived among the people of God,
other nations grown then into greater impiety, were more Fully excluded by the wall of partition, Ephesians 2. 14. and excepting Some few Proselytes, and by name Naaman, and the Ninevites, and Nebuchadnezzar, and Cornelius, (whom they mention as instances, all which if saved, either lived among the people of God,
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as Cornelius, had Prophets of God with them, as Nebuchadnezzar, and the Ninivites, or came to the Prophet, as Naaman, and so had means of saving knowledge;) The rest,
as Cornelius, had prophets of God with them, as Nebuchadnezzar, and the Ninevites, or Come to the Prophet, as Naaman, and so had means of Saving knowledge;) The rest,
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Now if such, in those times, and at such a distance from the godly Patriarchs, when Israel was a distinct people of God, severed from the rest of the world,
Now if such, in those times, and At such a distance from the godly Patriarchs, when Israel was a distinct people of God, severed from the rest of the world,
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3. This I also pr•mise that this Question is to be understood, not of those more abominable Pagans, who did prostitute themselves to all wickednesse and uncleannesse, who are generally given for lost,
3. This I also pr•mise that this Question is to be understood, not of those more abominable Pagans, who did prostitute themselves to all wickedness and uncleanness, who Are generally given for lost,
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4. Nor in this Discourse do I intend to dispute, whether those more refined Heathens did attain to any true moral virtues, (I mean moral, as opposed to such as are truly Theological) which Saint Austin up and down in his disputes with the Pelagians, constantly denieth, (whom Prosper, and Fulgentius his Scholars and others follow) but many of the Ancients seem to affirm,
4. Nor in this Discourse do I intend to dispute, whither those more refined heathens did attain to any true moral Virtues, (I mean moral, as opposed to such as Are truly Theological) which Saint Austin up and down in his disputes with the Pelagians, constantly Denieth, (whom Prosper, and Fulgentius his Scholars and Others follow) but many of the Ancients seem to affirm,
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That which I am now to enquire after, is, whether they attained to any such saving virtue or grace, which only commeth by Christ our Saviour, that thereby we may probably conclude for their salvation.
That which I am now to inquire After, is, whither they attained to any such Saving virtue or grace, which only comes by christ our Saviour, that thereby we may probably conclude for their salvation.
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for I confine not Grace and Salvation (no not in the time of the Law, when Israel was the only People of God) within the bounds of Palestina. Saint Austin dare boldly affirm, that the Jews themselves, (who yet were sufficient Monopolizers of their own priviledges) durst not say, that none besides themselves belonged to God. Populus enim ex verá, qui propriè Populus Dei diceretur, nullus alius fuit;
for I confine not Grace and Salvation (no not in the time of the Law, when Israel was the only People of God) within the bounds of Palestine. Saint Austin Dare boldly affirm, that the jews themselves, (who yet were sufficient Monopolizers of their own privileges) durst not say, that none beside themselves belonged to God. Populus enim ex verá, qui propriè Populus Dei diceretur, nullus alius fuit;
homines autem in aliis Gentibus fuisse, negare non possint. As he instanceth in Job, who was neither Jew, nor Proselyte, to whom Gualther addeth Melchizedek the Jebusite, Abimelech the Egyptian, (or rather Canaanite) Jethro the Midianite, Naaman the Syrian, Nebuchadonozor the Chaldean,
homines autem in Others Gentibus Fuisse, negare non possint. As he Instanceth in Job, who was neither Jew, nor Proselyte, to whom Gualtherus adds Melchizedek the Jebusite, Abimelech the Egyptian, (or rather Canaanite) Jethro the Midianite, Naaman the Syrian, Nebuchadnezzar the Chaldean,
& conterminis Israelis, hunc vel illum, unum alium, NONLATINALPHABET, irradiaverit, modis multis, miris, extra ordinem, NONLATINALPHABET, quia placuit, tanquam aliud subinde agens.
& conterminis Israelis, hunc vel Ilum, Unum Alium,, irradiaverit, modis multis, miris, extra ordinem,, quia Placuit, tanquam Aliud Subinde agens.
This we grant, but what is this to the NONLATINALPHABET, to the rest and greatest part of the world, more remote from Iudea, and yet farther off from the least hearsay of a Messiah, of whom (as it was with the poor Americans, and many others in the then habitable parts of the world) they never thought, nè per febrem uuquam somniarunt?
This we grant, but what is this to the, to the rest and greatest part of the world, more remote from Iudea, and yet farther off from the least hearsay of a Messiah, of whom (as it was with the poor Americans, and many Others in the then habitable parts of the world) they never Thought, nè per febrem uuquam somniarunt?
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6. If any shall importunately urge, that some of the Philosophers and other virtuous Heathens were in the number of these saved ones, I shall as peremptorily averre, that if they were saved, (of wch more hereafter) it was only in and by our alone Saviour; for my Text will abide for ever most true and certain, that besides him there is no Saviour or Salvation. So Austin, In & sub lege naturali viventes salutem nonnulli sunt adepti, non tamen ex vi naturalis legis;
6. If any shall importunately urge, that Some of the Philosophers and other virtuous heathens were in the number of these saved ones, I shall as peremptorily aver, that if they were saved, (of which more hereafter) it was only in and by our alone Saviour; for my Text will abide for ever most true and certain, that beside him there is no Saviour or Salvation. So Austin, In & sub lege naturali viventes salutem Nonnulli sunt Adepti, non tamen ex vi Naturalis Legis;
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Quoscunque è Gentilium numero Sanctorum numero adjudicandos esse censuit, non aliâ ratione quam Dei gratiâ per Christum praestita salutem consecutos fuisse sensit.
Quoscunque è Gentilium numero Sanctorum numero adjudicandos esse censuit, non aliâ ratione quam Dei gratiâ per Christ praestita salutem consecutos Fuisse Saint.
Not as Andradius roundly and boldly, sine lege Mosis, & Evangelicâ nobis per Jesum Christum datâ solâ lege naturae permultos fuisse Dei gratiâ justificatos & salvos.
Not as Andreas roundly and boldly, sine lege Moses, & Evangelicâ nobis per Jesus Christ datâ sola lege naturae permultos Fuisse Dei gratiâ justificatos & salvos.
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But what ever He may, yet the Scripture acknowledgeth no saving grace out of our Saviour. Epiphanius speaking of those, saith that God NONLATINALPHABET, saved men by many ways,
But what ever He may, yet the Scripture acknowledgeth no Saving grace out of our Saviour. Epiphanius speaking of those, Says that God, saved men by many ways,
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but yet meant not this in opposition, but in subordination to Christ; but (as he well saith) Margarita in mari nascitur, ver••m ex rore coelesti; a gemme may be generated in the Sea, but of the dew of Heaven; so if there were any such gemme found in them , it was not from the Sea of this world, but from Heavens influence;
but yet meant not this in opposition, but in subordination to christ; but (as he well Says) Margarita in Mary nascitur, ver••m ex roar Coelesti; a gem may be generated in the Sea, but of the due of Heaven; so if there were any such gem found in them, it was not from the Sea of this world, but from Heavens influence;
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Of which (as he saith) all partaked, not their right use of right Reason, or their practise of their moral virtues, that could bring them to Heaven, which even a Christians graces, as they are prescinded from Christ cannot do;
Of which (as he Says) all partaked, not their right use of right Reason, or their practice of their moral Virtues, that could bring them to Heaven, which even a Christians graces, as they Are prescinded from christ cannot do;
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for as Christ, so also faith in Christ, is in the Scripture required as necessary to salvation, Ephe. 2. 8. Heb. 10. 3. Acts 13. 48. This was a piece of Saint Austins Creed, That none belonged to the spiritual Jerusalem, nisi cui divinitùs revelatus fuerit Christus, but such as to whom Christ was revealed.
for as christ, so also faith in christ, is in the Scripture required as necessary to salvation, Ephes 2. 8. Hebrew 10. 3. Acts 13. 48. This was a piece of Saint Austins Creed, That none belonged to the spiritual Jerusalem, nisi cui divinitùs Revealed fuerit Christus, but such as to whom christ was revealed.
He must by some means or other be revealed to them, who being grown up to the use of Reason, were ever saved by him, which made Justin Martyr who had so good thoughts of their salvation, to have this other concerning the means of it, that in some part he was made known to them:
He must by Some means or other be revealed to them, who being grown up to the use of Reason, were ever saved by him, which made Justin Martyr who had so good thoughts of their salvation, to have this other Concerning the means of it, that in Some part he was made known to them:
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Indeed for the measure and degree of this Revelation of Christ to them who are saved by him, I easily grant that it is not necessary that it should be equall and alike to all,
Indeed for the measure and degree of this Revelation of christ to them who Are saved by him, I Easily grant that it is not necessary that it should be equal and alike to all,
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but that to some it might be more obscure and indistinct, according both to several mens estates and conditions, as also to the times and places they lived in.
but that to Some it might be more Obscure and indistinct, according both to several men's estates and conditions, as also to the times and places they lived in.
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And so in the time of the Law under those Types, and through those Vailes, we may say Christ was revealed to the believing Jews, velatâ revelatione, by a vailed revelation, without a contradiction, in adje•to. And yet I believe that revelation wch they had of Christ was necessary,
And so in the time of the Law under those Types, and through those Vails, we may say christ was revealed to the believing jews, velatâ Revelation, by a veiled Revelation, without a contradiction, in adje•to. And yet I believe that Revelation which they had of christ was necessary,
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and withall more distinct and full, then what some say was sufficient, as though it were sufficient for them to believe God to be liberatorem secundum modos sibi placitos, their deliverer by some means or other, which he pleased, but they knew nothing of.
and withal more distinct and full, then what Some say was sufficient, as though it were sufficient for them to believe God to be liberatorem secundum modos sibi placitos, their deliverer by Some means or other, which he pleased, but they knew nothing of.
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And as for many of their far-fetched consequences, and strange implications of their implicit Faith before mentioned, I may boldly say they were so large,
And as for many of their farfetched consequences, and strange implications of their implicit Faith before mentioned, I may boldly say they were so large,
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Mean while we must hold, that if they can prove, that any of them were saved, I suppose we have proved, that it was not only in and by Christ, but also by him some way, and in some measure revealed to them.
Mean while we must hold, that if they can prove, that any of them were saved, I suppose we have proved, that it was not only in and by christ, but also by him Some Way, and in Some measure revealed to them.
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For although I doubt not of the power of God (which they plead) but that he is able variis & occultis modis fidem eorum •cordibus instillare, (as they speak) by various (and to us unknown) ways to instil faith into their hearts, he being able (as the Apostle saith) to do above all that we can ask or think, (which place some produce to this purpose,
For although I doubt not of the power of God (which they plead) but that he is able variis & occultis modis fidem Their •cordibus instillare, (as they speak) by various (and to us unknown) ways to instil faith into their hearts, he being able (as the Apostle Says) to do above all that we can ask or think, (which place Some produce to this purpose,
though I think not so fitly, because it speaks of them who had already believed) yet we are not here to consider what God absolutely and extraordinarily could,
though I think not so fitly, Because it speaks of them who had already believed) yet we Are not Here to Consider what God absolutely and extraordinarily could,
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and this according to his ordinary Power and Providence, and in that way by which he hath ordained and revealed in Scripture, to bring men to life and salvation.
and this according to his ordinary Power and Providence, and in that Way by which he hath ordained and revealed in Scripture, to bring men to life and salvation.
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And as for the ways and means which are propounded by divers, by which Christ and Salvation should be revealed to them, in my weak eye (and it is not an evil one) they seem no way promising,
And as for the ways and means which Are propounded by diverse, by which christ and Salvation should be revealed to them, in my weak eye (and it is not an evil one) they seem no Way promising,
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1. And here not to trouble our selves with those ways of their illumination, which Collius in his second Book at large insisteth on, viz. by apparitions of Angels, Saints,
1. And Here not to trouble our selves with those ways of their illumination, which Collius in his second Book At large insisteth on, viz. by apparitions of Angels, Saints,
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Let the Areopagites conceit be first considered, which was, that in such of them as lived virtuously God always at some time or other sent some man or Angel savingly to illuminate them.
Let the Areopagites conceit be First considered, which was, that in such of them as lived virtuously God always At Some time or other sent Some man or Angel savingly to illuminate them.
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A piece of news it is, confidently enough reported by him, which it may be he heard when he was amongst his Celestial Hierarchies, but is as Apo••yphal as they, and his Books are;
A piece of news it is, confidently enough reported by him, which it may be he herd when he was among his Celestial Hierarchies, but is as Apo••yphal as they, and his Books Are;
To which I say, it was well that they were all gotten into Purgatory, and that none of them were left in Hell; for there they think Christ preached not.
To which I say, it was well that they were all got into Purgatory, and that none of them were left in Hell; for there they think christ preached not.
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And truly, if they heard no more of him then they heard from him preaching to them in their Limbus or Purgatory, they will be left far enough out of the hearsay of salvation.
And truly, if they herd no more of him then they herd from him preaching to them in their Limbus or Purgatory, they will be left Far enough out of the hearsay of salvation.
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3. And therefore as weary of that conceit, the same Authour elsewhere pitcheth upon some other of their Instructors, as Hydaspes, but especially upon the Sybills, one of which S. Austin hopeth may belong to the City of God, and so might direct others to the way thither.
3. And Therefore as weary of that conceit, the same Author elsewhere pitcheth upon Some other of their Instructors, as Hydaspes, but especially upon the Sybills, one of which S. Austin Hopes may belong to the city of God, and so might Direct Others to the Way thither.
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but y•• can say this, that if the proofs brought for the Heathens illumination to salvation, be not more authentick then the supposititious Books are, which now go under the name of the Sybils prophecies, there would be but very weak proof of their hopeful condition.
but y•• can say this, that if the proofs brought for the heathens illumination to salvation, be not more authentic then the supposititious Books Are, which now go under the name of the Sybil's prophecies, there would be but very weak proof of their hopeful condition.
4. If Balaams prophecies, which maketh mention of a Star to come out of Jacob, at which Starre that was lightned which directed the wise men of the East to Christ, Matth. 2. I say, that that Prophecy as well as that Star was not of an elevation high enough to prove an universal Luminary;
4. If Balaams prophecies, which makes mention of a Star to come out of Jacob, At which Star that was lightened which directed the wise men of the East to christ, Matthew 2. I say, that that Prophecy as well as that Star was not of an elevation high enough to prove an universal Luminary;
and Stars of Heaven, the Apostle, Rom. 10. 18. by way of allusion applieth to the Apostles; so that that place saith, that the Apostles were like Stars,
and Stars of Heaven, the Apostle, Rom. 10. 18. by Way of allusion Applieth to the Apostles; so that that place Says, that the Apostles were like Stars,
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I think that in the exposition of these two Scriptures, Interpreters have gone wide on both hands, some thinking that the Psalmist did not literally mean Stars, but Apostles; others that the Apostle really meaneth Stars and not Apostles.
I think that in the exposition of these two Scriptures, Interpreters have gone wide on both hands, Some thinking that the Psalmist did not literally mean Stars, but Apostles; Others that the Apostle really means Stars and not Apostles.
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3o Should it, we should yet be to seek after what manner, and by what means God did reveal Christ to them, which is the thing we are now enquiring after.
3o Should it, we should yet be to seek After what manner, and by what means God did reveal christ to them, which is the thing we Are now inquiring After.
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And so Zebulon and Issachar, dwelling at the haven of the Sea, Gen. 49. 13. did call the people to the mountain, Deut. 33. 18, 19. as the Scribes and Pharisees afterward compassed Sea and Land to make Proselytes, Matth. 23. 15. And besides many of the Prophets prophesied of other Lands and Countries,
And so Zebulon and Issachar, Dwelling At the Haven of the Sea, Gen. 49. 13. did call the people to the mountain, Deuteronomy 33. 18, 19. as the Scribes and Pharisees afterwards compassed Sea and Land to make Proselytes, Matthew 23. 15. And beside many of the prophets prophesied of other Lands and Countries,
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The Seventy two Interpreters also translated the whole Old Testament, as some conceive, or at least (as others think) the five Books of Moses into Greek, which many of the Heathen reading,
The Seventy two Interpreters also translated the Whole Old Testament, as Some conceive, or At least (as Others think) the five Books of Moses into Greek, which many of the Heathen reading,
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but for all the world, and therefore those Oracles committed to them were called NONLATINALPHABET, Gal. 4. 3. Col. 2. 8. (as some think) the elements or rudiments of the world, i. e.
but for all the world, and Therefore those Oracles committed to them were called, Gal. 4. 3. Col. 2. 8. (as Some think) the elements or rudiments of the world, i. e.
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whereby the world (by the means of the Jews, with whom they were betrusted) might be trained up in the knowledge of God, and the things of their eternal peace,
whereby the world (by the means of the jews, with whom they were betrusted) might be trained up in the knowledge of God, and the things of their Eternal peace,
and what then became of all the Heathen before that time? And if then their Proselytes were by them made twofold more the children of Hell then themselves, as our Saviour expresly in the same place saith it;
and what then became of all the Heathen before that time? And if then their Proselytes were by them made twofold more the children of Hell then themselves, as our Saviour expressly in the same place Says it;
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what proof will thence be of such Heathens salvation? Much like that of the Jesuites Indian Converts, whom they turn from Heathenish to Popish Idolatry and Superstition.
what proof will thence be of such heathens salvation? Much like that of the Jesuits Indian Converts, whom they turn from Heathenish to Popish Idolatry and Superstition.
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2. As for Zebulons calling the people to the mountain, i. e. (as Interpreters generally expound it) to mount Zion, or the mountain of the house of the Lord, to worship him there;
2. As for Zebulons calling the people to the mountain, i. e. (as Interpreters generally expound it) to mount Zion, or the mountain of the house of the Lord, to worship him there;
so Calvin or the other Tribes nearer to the Temple, whom they (living more remote in the out-borders) called upon as they came by them in the way to it:
so calvin or the other Tribes nearer to the Temple, whom they (living more remote in the out-borders) called upon as they Come by them in the Way to it:
or it may be possibly some more remote Heathens came, (of which number Collius will have the Queen of Sheba to be one) and became Proselytes, and joined themselves to the people of God.
or it may be possibly Some more remote heathens Come, (of which number Collius will have the Queen of Sheba to be one) and became Proselytes, and joined themselves to the people of God.
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But yet what is this to the salvation of those Heathens, which never had, or heard of such a call, and were farther off from the Jews in heart then in habitation?
But yet what is this to the salvation of those heathens, which never had, or herd of such a call, and were farther off from the jews in heart then in habitation?
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3. If Plato, or any other of them got the sight of Moses writings, or if others by the use of the Septuagints Translation attained to the saving knowledge of a God in a Messiah, let it be said and proved,
3. If Plato, or any other of them god the sighed of Moses writings, or if Others by the use of the Septuagints translation attained to the Saving knowledge of a God in a Messiah, let it be said and proved,
as concerning the Creation, Deluge, &c.) which we Christians may take notice of, as consonant to the Scriptures, and thereby gather, that they had a sight or rather some hearsay of them.
as Concerning the Creation, Deluge, etc.) which we Christians may take notice of, as consonant to the Scriptures, and thereby gather, that they had a sighed or rather Some hearsay of them.
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3. What the Ninivites gained by Ionah his prophecying amongst them, that within forty days their City should be destroyed, (which for any thing we read, was the sum of his Sermons) we cannot say, we indeed read that thereupon they believed God, so as that they were humbled, and turned from their evil ways, so far as was available to the avoiding of that threatned destruction;
3. What the Ninevites gained by Jonah his prophesying among them, that within forty days their city should be destroyed, (which for any thing we read, was the sum of his Sermons) we cannot say, we indeed read that thereupon they believed God, so as that they were humbled, and turned from their evil ways, so Far as was available to the avoiding of that threatened destruction;
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4. And for the other Prophets prophecies, though I deny not but that some of them were sent to those people, which the Prophets themselves in person went not to,
4. And for the other prophets prophecies, though I deny not but that Some of them were sent to those people, which the prophets themselves in person went not to,
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as may appear from Ier. 25. 15, 16. &c. and 27. 3. yet they contained especially threatnings of judgements against them for their sins, of which we read of no good effect wrought in them thereby.
as may appear from Jeremiah 25. 15, 16. etc. and 27. 3. yet they contained especially threatenings of Judgments against them for their Sins, of which we read of no good Effect wrought in them thereby.
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5. For that instance of traffick and commerce which the Iews had with other Nations, it is very well known that it was but very small, and not far off.
5. For that instance of traffic and commerce which the Iews had with other nations, it is very well known that it was but very small, and not Far off.
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And (except it be of Solomons Voiages to Ophir, and his traffick with Egypt, 1 Kings 9. 26, 27, 28. and chap. 10. 28, 29. and that with Tyre, Ezek. 27. 17. which last were not far off;
And (except it be of Solomons Voyages to Ophir, and his traffic with Egypt, 1 Kings 9. 26, 27, 28. and chap. 10. 28, 29. and that with Tyre, Ezekiel 27. 17. which last were not Far off;
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and of Jehoshaphats making of ships, which were broken, and so sped not in the Voiage, 1 Kin. 22. 48.) we read not much, that so thereby the Nations might be instructed by the Iews, who were envious enough to impart to the Gentiles that their peculiar treasure.
and of Jehoshaphats making of ships, which were broken, and so sped not in the Voyage, 1 Kin. 22. 48.) we read not much, that so thereby the nations might be instructed by the Iews, who were envious enough to impart to the Gentiles that their peculiar treasure.
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So that notwithstanding all that from these instances can be proved, although possibly some few of the Gentiles by some of these means might become Proselytes, or bee brought on to the knowledge of God, yet for the generality of the Heathen, yea,
So that notwithstanding all that from these instances can be proved, although possibly Some few of the Gentiles by Some of these means might become Proselytes, or be brought on to the knowledge of God, yet for the generality of the Heathen, yea,
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and ch. 13. 38. Be it known unto you, by this man is preached unto you forgiveness of sins, is a point not of Philosophical, but Apostolical Doctrine;
and changed. 13. 38. Be it known unto you, by this man is preached unto you forgiveness of Sins, is a point not of Philosophical, but Apostolical Doctrine;
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so that whatsoever is, or may be said to the contrary, the Scripture in this is plain and peremptory, That God dealt not so with all Nations, Psalm 147. 20. That the Gentiles knew not God, 1 Thess. 4. 5. That they sate in darkness,
so that whatsoever is, or may be said to the contrary, the Scripture in this is plain and peremptory, That God dealt not so with all nations, Psalm 147. 20. That the Gentiles knew not God, 1 Thess 4. 5. That they sat in darkness,
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and the shadow of death, Mat. 4. 16. Having their understanding darkned, being alienated from the life of God through the ignorance that was in them,
and the shadow of death, Mathew 4. 16. Having their understanding darkened, being alienated from the life of God through the ignorance that was in them,
And although after his fall, and the first promulgation of it, Gen. 3. 15. He knowing of it, it is more then likely he instructed his off-spring about it,
And although After his fallen, and the First Promulgation of it, Gen. 3. 15. He knowing of it, it is more then likely he instructed his offspring about it,
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nor is Faith one of the virtues in Aristotles Ethicks. And when Mornay would say something of their knowledge in this kind, me thinks he speaks very faintly.
nor is Faith one of the Virtues in Aristotle Ethics. And when Mornay would say something of their knowledge in this kind, me thinks he speaks very faintly.
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And therefore the Devil perswaded them to sacrifice a man (a NONLATINALPHABET, some notorious malefactor) on whom they might cast all their sins, as the filth of the street into the Scavingers dung-cart;
And Therefore the devil persuaded them to sacrifice a man (a, Some notorious Malefactor) on whom they might cast all their Sins, as the filth of the street into the Scavengers dung-cart;
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That the execution of some abominable malefactor, should be any fit means to lead them to the knowledge and belief of a Messiah, who was indeed a sin-offering for us,
That the execution of Some abominable Malefactor, should be any fit means to led them to the knowledge and belief of a Messiah, who was indeed a sin-offering for us,
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a glimmering of which truth, the Gauls in Caesar may seem rather to have had, who Diti suo quàm maximè innocuos immolabant, sacrificed the most innocent, in which they more encreased their guilt,
a glimmering of which truth, the Gauls in Caesar may seem rather to have had, who Diti Sue quàm maximè innocuos immolabant, sacrificed the most innocent, in which they more increased their guilt,
And as for that which the same Author alledgeth out of Porphyrie, that our purgation is per principia, and that by those principia are meant the Persons of the sacred Trinity, and that of Julian his making Aesculapius, who was Jupiters son to be Mans Physician, signifying thereby that the Son of God should be Mans Saviour. It may well be his Moral beyond their meaning, or if it were their sense,
And as for that which the same Author allegeth out of Porphyry, that our purgation is per principia, and that by those principia Are meant the Persons of the sacred Trinity, and that of Julian his making Aesculapius, who was Jupiter's son to be men physician, signifying thereby that the Son of God should be men Saviour. It may well be his Moral beyond their meaning, or if it were their sense,
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Heathens indeed, but of apostatized Christians, and therefore might well come to the knowledge of that, which their malice could not suffer them to believe and acknowledge;
heathens indeed, but of apostatized Christians, and Therefore might well come to the knowledge of that, which their malice could not suffer them to believe and acknowledge;
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and in that other knowledge which they had, NONLATINALPHABET, they became most vain and foolish, even in what they accounted themselves most wise and acute.
and in that other knowledge which they had,, they became most vain and foolish, even in what they accounted themselves most wise and acute.
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2. And (which was worse) ••ey were positively possessed and poisoned with contrary Atheistical or Idolatrous perswasions and practises inconsistent with the very Fundamentals of Christianity; as how many of such do you find in the writings of the best of them,
2. And (which was Worse) ••ey were positively possessed and poisoned with contrary Atheistical or Idolatrous persuasions and practises inconsistent with the very Fundamentals of Christianity; as how many of such do you find in the writings of the best of them,
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so many things are produced as agreeable to Christian faith, that he is half baptized Christian? And hereupon when Christ came indeed to be revealed to the world, he and his Gospel were by none more scornfully derided,
so many things Are produced as agreeable to Christian faith, that he is half baptised Christian? And hereupon when christ Come indeed to be revealed to the world, he and his Gospel were by none more scornfully derided,
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Such Disputers had about with the Proto-Martyr Stephen, Acts 6. 9. and after the Epicurean and Stoick Philosophers with Paul at Athens, Acts 17. 18. and so from Crescens (Justin Martyrs Persecuter) and downward, we shall find none more frequent and fierce opposers of Christians,
Such Disputers had about with the Proto-Martyr Stephen, Acts 6. 9. and After the Epicurean and Stoic Philosophers with Paul At Athens, Acts 17. 18. and so from Crescens (Justin Martyrs Persecutor) and downward, we shall find none more frequent and fierce opposers of Christians,
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And then as Austin argueth, quomodo sunt verè justi, quibus vilis esi humilitas verè justi? quo enim propinquaverunt intelligentiâ, inde superbiâ recesserunt.
And then as Austin argue, quomodo sunt verè Justi, quibus vilis esi humilitas verè Justi? quo enim propinquaverunt intelligentiâ, inde superbiâ recesserunt.
Their knowledge brought them not so near, as their pride •et them off at a distance from Christ, as Ambrose speaks of Polemon, si resipuit à vino, fuit tamen semper temulentus sacrilegi•;
Their knowledge brought them not so near, as their pride •et them off At a distance from christ, as Ambrose speaks of Polemon, si resipuit à vino, fuit tamen semper temulentus sacrilegi•;
though he was not drunk with wine, yet he was with sacriledge. And thus these two particulars render their case (as I said) extreamly dangerous, if not right out desperate.
though he was not drunk with wine, yet he was with sacrilege. And thus these two particulars render their case (as I said) extremely dangerous, if not right out desperate.
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If saved, they must be justified, Rom. 8. 30. but that is by the knowledge of Christ, Isa. 53. 11. Children of wrath they were by nature, Eph. 2. 3. and the Scripture speaks of no way of reconciliation but by the Son of Gods love, 2 Cor. 5. 19. Nemo Deo, sine Deo placere potest.
If saved, they must be justified, Rom. 8. 30. but that is by the knowledge of christ, Isaiah 53. 11. Children of wrath they were by nature, Ephesians 2. 3. and the Scripture speaks of no Way of reconciliation but by the Son of God's love, 2 Cor. 5. 19. Nemo God, sine God placere potest.
for it no where speaketh so favourably of them as our pitiful Remonstrants, and others do, we can there find no such promising evidences of their safe condition, but the quite contrary.
for it not where speaks so favourably of them as our pitiful Remonstrants, and Others do, we can there find no such promising evidences of their safe condition, but the quite contrary.
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It confineth Grace, and the ordinary means of it to the Jews, openeth a fountain for Judah and Jerusalem, but telleth us not that Plato was baptized in it.
It confineth Grace, and the ordinary means of it to the jews, Openeth a fountain for Judah and Jerusalem, but Telleth us not that Plato was baptised in it.
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It saith, that they knew not Gods judgements, Psal. 147. 20. that they sate in darknesse, Mat. 4. 15, 16. that they knew not God, 1 Thess. 4. 5. that they had no hope (what ever we have of them) living without God in the world, Ephes. 2. 12. God suffering all those Nations to walk in their own way, (and that was none of Gods, which led to salvation) as Paul told them at Lystra, Acts 14. 16. And therefore you may observe, that usually in Scripture mention is made of their vices and abominations,
It Says, that they knew not God's Judgments, Psalm 147. 20. that they sat in darkness, Mathew 4. 15, 16. that they knew not God, 1 Thess 4. 5. that they had no hope (what ever we have of them) living without God in the world, Ephesians 2. 12. God suffering all those nations to walk in their own Way, (and that was none of God's, which led to salvation) as Paul told them At Lystra, Acts 14. 16. And Therefore you may observe, that usually in Scripture mention is made of their vices and abominations,
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Indeed the Scripture sometimes to convince the Jews of their guilt in breaking the Law given to them, produceth the Gentiles by the Light of Nature doing something, which for the outward act, were agreeable to the Law of Nature, Rom. 2. 14, 15. &c. But that make's not them a fit pattern for us to imitate, much less proveth that they so doing were in a safe condition, which is directly contrary to the generall scope of the Apostle in that discourse,
Indeed the Scripture sometime to convince the jews of their guilt in breaking the Law given to them, Produceth the Gentiles by the Light of Nature doing something, which for the outward act, were agreeable to the Law of Nature, Rom. 2. 14, 15. etc. But that make's not them a fit pattern for us to imitate, much less Proves that they so doing were in a safe condition, which is directly contrary to the general scope of the Apostle in that discourse,
Sometimes also the Lord shameth his people for doing worse then they, Jer. 2. 11, 12. 2 Chron. 33. 9. Ezek. 16. 46, 47. But that is far enough from proving that they did well.
Sometime also the Lord shameth his people for doing Worse then they, Jer. 2. 11, 12. 2 Chronicles 33. 9. Ezekiel 16. 46, 47. But that is Far enough from proving that they did well.
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Sometimes likewise God threatneth that he would provoke Israel to jealousie by them, Deut. 32. 21. But that was not while they continued in their Heathenish blindness,
Sometime likewise God threatens that he would provoke Israel to jealousy by them, Deuteronomy 32. 21. But that was not while they continued in their Heathenish blindness,
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But yet there are three ordinary places which Julian of old objected to Austin, and which Andradius with other Papists, Corvinus, and other Arminians, yea,
But yet there Are three ordinary places which Julian of old objected to Austin, and which Andreas with other Papists, Corvinus, and other Arminians, yea,
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and Gualther in his Apology for Zuinglius, and others usually produce in their behalf, which yet will not be a sufficient Rowler to bind and strengthen their broken arm.
and Gualtherus in his Apology for Zwingli, and Others usually produce in their behalf, which yet will not be a sufficient Ruler to bind and strengthen their broken arm.
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when he rendreth it omne illud quod de Deo sciri & intelligi potest) was manifested to them, and that (as he addeth in the two next following verses) was so perverted by them, that it left them unexcusable. But is this Natural knowledge of a Creator, (of which only he there speaketh) which they had,
when he rendereth it omne illud quod de God sciri & intelligi potest) was manifested to them, and that (as he adds in the two next following Verses) was so perverted by them, that it left them unexcusable. But is this Natural knowledge of a Creator, (of which only he there speaks) which they had,
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and so abused, as that it aggravated their damnation, a sufficient proof, that they had the true knowledge of a Redeemer, and that sufficient to salvation? No,
and so abused, as that it aggravated their damnation, a sufficient proof, that they had the true knowledge of a Redeemer, and that sufficient to salvation? No,
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2. The second is, Rom. 2. 14, 15. of that NONLATINALPHABET, The work of the Law written in their hearts, whereby they did for the matter of the work NONLATINALPHABET, the things of the Law.
2. The second is, Rom. 2. 14, 15. of that, The work of the Law written in their hearts, whereby they did for the matter of the work, the things of the Law.
But when a true Christian cannot be justified by his best spiritual works done by faith, shall the bare outward bulk of their actions, without faith, and other due requisites, be able to justifie and save them?
But when a true Christian cannot be justified by his best spiritual works done by faith, shall the bore outward bulk of their actions, without faith, and other due requisites, be able to justify and save them?
Again, is not this (as I said before) directly against the main scope of the Apostles whole discourse in those three first Chapters? which was to prove both Jew and Gentile (what ever were the priviledges of the one,
Again, is not this (as I said before) directly against the main scope of the Apostles Whole discourse in those three First Chapters? which was to prove both Jew and Gentile (what ever were the privileges of the one,
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And therefore because Iulian urged these places to prove that sine fide Christi, lege naturae, they did please God, Austin deservedly telleth him, that therein he manifestly shewed himself an enemy of the grace of Christ, and addeth that grave and heavy expression, Hoc est unde maximè Christiana vos detestetur Ecclesia.
And Therefore Because Iulian urged these places to prove that sine fide Christ, lege naturae, they did please God, Austin deservedly Telleth him, that therein he manifestly showed himself an enemy of the grace of christ, and adds that grave and heavy expression, Hoc est unde maximè Christian vos detestetur Ecclesia.
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or of the wo•d NONLATINALPHABET there used, which signifieth indeed to over-look, but not so to wink at their faults, as to be pleased with their persons, so as not at all eternally to punish them;
or of the wo•d there used, which signifies indeed to overlook, but not so to wink At their Faults, as to be pleased with their Persons, so as not At all eternally to Punish them;
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but to let them walk in their own ways, (as it is in that other place, Acts 14. 16. which Interpreters make parallel to this) without taking that care of them which now he did in sending the Gospel to them;
but to let them walk in their own ways, (as it is in that other place, Acts 14. 16. which Interpreters make parallel to this) without taking that care of them which now he did in sending the Gospel to them;
And as these afford them but little relief, so others speak so sadly of them, that if they should but speak the like of them who must plead for them, I doubt they would judge themselves to be but in a very doubtful condition,
And as these afford them but little relief, so Others speak so sadly of them, that if they should but speak the like of them who must plead for them, I doubt they would judge themselves to be but in a very doubtful condition,
2. But it is from proud Reason, which as in many other things, so in this, will take the boldness to controll and give check to the counsels of God. Though they, whom the righteous sentence of Scripture condemn's, may justly fear, that all the Reason of Man, will not be able to dispute them out of their guilt and punishment.
2. But it is from proud Reason, which as in many other things, so in this, will take the boldness to control and give check to the Counsels of God. Though they, whom the righteous sentence of Scripture condemn's, may justly Fear, that all the Reason of Man, will not be able to dispute them out of their guilt and punishment.
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And here the faulty cause is especially an Idolizing of Nature, and of man principally, of whom as he is in his Naturals, they are wont to have too high thoughts and expressions,
And Here the faulty cause is especially an Idolizing of Nature, and of man principally, of whom as he is in his Naturals, they Are wont to have too high thoughts and expressions,
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as having looked at Philosophers, and other virtuous Heathens, in none of the truest (but too flattering) glasses, of their own writings or other discourses and relations of them,
as having looked At Philosophers, and other virtuous heathens, in none of the Truest (but too flattering) glasses, of their own writings or other discourses and relations of them,
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and so they look so beautiful and amiable, that our pitiful humanity and ingenuity, what ever the Scripture speaketh of them, cannot entertain a misgiving thought of them, cannot be brought to think that such richly gilt,
and so they look so beautiful and amiable, that our pitiful humanity and ingenuity, what ever the Scripture speaks of them, cannot entertain a misgiving Thought of them, cannot be brought to think that such richly gilded,
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and curiously carved pieces should ever prove fewell of everlasting burnings: As Austin to this purpose saith, Virtutes Gentilium quadam indole animi it a delectant, ut in quibus hae fuerint, vellemus, praecipuè ab Inferni cruciatibus liberare, nisi aliter se haberent sensus humani, aliter justitia Creatoris.
and curiously carved Pieces should ever prove fuel of everlasting burnings: As Austin to this purpose Says, Virtues Gentilium Quadam indole animi it a delectant, ut in quibus hae fuerint, vellemus, praecipuè ab Inferni cruciatibus Liberate, nisi aliter se haberent sensus Humani, aliter justitia Creatoris.
Whence it hath come to pass, that rather then we will condemn them, we will not stick to blaspheme God; and in case he should not accept and save them, we dare impeach him as guilty of three hainous crimes: 1. A NONLATINALPHABET,
Whence it hath come to pass, that rather then we will condemn them, we will not stick to Blaspheme God; and in case he should not accept and save them, we Dare impeach him as guilty of three heinous crimes: 1. A,
or of an undue respecting of persons. 2. Of injustice, in not rewarding their virtues. 3. Of cruelty and tyranny, in rejecting and condemning them who were so virtuous.
or of an undue respecting of Persons. 2. Of injustice, in not rewarding their Virtues. 3. Of cruelty and tyranny, in rejecting and condemning them who were so virtuous.
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1. And first they cry out of an inordinate respecting and accepting of persons, if they should be rejected who were so virtuous, whilest others both Jews of old,
1. And First they cry out of an inordinate respecting and accepting of Persons, if they should be rejected who were so virtuous, whilst Others both jews of old,
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but in every Nation he that feareth him, and worketh righteousnesse, is accepted of him, Acts 10. 34, 35. Which objection, although made by many, yet to me seemeth very strange: For,
but in every nation he that fears him, and works righteousness, is accepted of him, Acts 10. 34, 35. Which objection, although made by many, yet to me seems very strange: For,
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It is not in matters of meer grace and favour due to neither, as even Collius their Champion confesseth, lib. cap. and therefore without injustice may be given or denied to either or both, as we please.
It is not in matters of mere grace and favour due to neither, as even Collius their Champion Confesses, lib. cap. and Therefore without injustice may be given or denied to either or both, as we please.
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And therefore although God be no partial unjust Accepter of persons, yet I pray give him leave to accept of whom he will in his Beloved, Ephes. 1. 6.
And Therefore although God be no partial unjust Accepter of Persons, yet I pray give him leave to accept of whom he will in his beloved, Ephesians 1. 6.
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As for the instance in the place produced, the partition wall being now broken down; in case a Gentile that feared God as much as a Iew, in all things else like or inferiour to him, should be preferred because he was a Jew: So the Apostle there saith, that God accepteth not persons, but those Gentiles now fearing God, and working righteousnesse, are as well accepted as the Jews. But is it not strange, that that which the Apostle in that case applieth to such Gentiles, as unto whom God had given repentance unto life, Acts 11. 18. and who had received the H. Ghost, and the grace of Christ, and now feared God, and wrought righteousnesse, should bee pleaded in the behalf of such Philosophers, and other Heathens, who lived in their ignorance and infidelity.
As for the instance in the place produced, the partition wall being now broken down; in case a Gentile that feared God as much as a Iew, in all things Else like or inferior to him, should be preferred Because he was a Jew: So the Apostle there Says, that God Accepteth not Persons, but those Gentiles now fearing God, and working righteousness, Are as well accepted as the jews. But is it not strange, that that which the Apostle in that case Applieth to such Gentiles, as unto whom God had given Repentance unto life, Acts 11. 18. and who had received the H. Ghost, and the grace of christ, and now feared God, and wrought righteousness, should be pleaded in the behalf of such Philosophers, and other heathens, who lived in their ignorance and infidelity.
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1o What worth were they of without Christ? Quid tu cum virtutibus, qui Christo Dei virtute cares? as Bernard truly, sordet Natura sine gratia. So Austin: Paul accounteth them but dung, Phil. 3. 8. and Chrysostome, but as gay cloaths on a stinking dead carcass.
1o What worth were they of without christ? Quid tu cum virtutibus, qui Christ Dei virtute Cares? as Bernard truly, sordet Nature sine Gratia. So Austin: Paul accounteth them but dung, Philip 3. 8. and Chrysostom, but as gay clothes on a stinking dead carcase.
and not originally indebted, or that their virtues, had they been much greater then they were, falling infinitely short of their present duty, could discharge the old reckoning.
and not originally indebted, or that their Virtues, had they been much greater then they were, falling infinitely short of their present duty, could discharge the old reckoning.
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3o As though their actions and virtues were perfect, or so truly good (as some would make them) that God himself should be a respecter of persons, if he did not accept them;
3o As though their actions and Virtues were perfect, or so truly good (as Some would make them) that God himself should be a respecter of Persons, if he did not accept them;
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Can they say, and make it good when they have said it, that indeed they truly feared God, and wrought righteousnesse, as those accepted Gentiles Peter saith did in the place mentioned? Seneca himself (who I hope must go in the foremost rank of their worthies) consesseth that in their devotions they did rather, morem sequi quam rem, and then if their fear of God were taught and learnt by the precepts, and customes of men, our Saviour will tell us how they were like to speed, Matth. 15. 9. Indeed we somewhere read of a Platonick faith, that uniteth to God;
Can they say, and make it good when they have said it, that indeed they truly feared God, and wrought righteousness, as those accepted Gentiles Peter Says did in the place mentioned? Senecca himself (who I hope must go in the foremost rank of their worthies) confesseth that in their devotions they did rather, morem sequi quam remembering, and then if their Fear of God were taught and learned by the Precepts, and customs of men, our Saviour will tell us how they were like to speed, Matthew 15. 9. Indeed we somewhere read of a Platonic faith, that uniteth to God;
and sometimes we hear much of their souls abstraction from, and dominion over their bodies, of their freedome from passion, their love, justice, &c. and we are to think the best of all,
and sometime we hear much of their Souls abstraction from, and dominion over their bodies, of their freedom from passion, their love, Justice, etc. and we Are to think the best of all,
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and for many of their actions wee freely say with Saint Austin, that non solùm vituperare non possumus verùm etiam meritò rectéque laudamus, we are so far from discommending, that we rightly and deservedly praise them,
and for many of their actions we freely say with Saint Austin, that non solùm vituperare non possumus verùm etiam meritò rectéque Laudamus, we Are so Far from discommending, that we rightly and deservedly praise them,
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The Greeks had wit and words at will, and could tell how to Hyperbolize, and that sometimes Graecâ fide, and when they do so idolize their Emperours in their Panegyricks, it would go hard if their Scholars should not do as much for the Philosophers their Masters.
The Greeks had wit and words At will, and could tell how to Hyperbolize, and that sometime Graecâ fide, and when they do so idolise their emperors in their Panegyrics, it would go hard if their Scholars should not do as much for the Philosophers their Masters.
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Like Pharisees, who were better in the Chair, then in their walkings, as it is not very strange even now in the days of the Gospel, to hear the same men to inveigh much against those very sins in the Pulpit, which they themselves are known to be notoriously guilty of in their conversations.
Like Pharisees, who were better in the Chair, then in their walkings, as it is not very strange even now in the days of the Gospel, to hear the same men to inveigh much against those very Sins in the Pulpit, which they themselves Are known to be notoriously guilty of in their conversations.
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whereas they are cryed up for their freedome from passion, although it be very farre that either affectation, or morality, may carry an Heathen in matters of this nature, which were their highest perfections,
whereas they Are cried up for their freedom from passion, although it be very Far that either affectation, or morality, may carry an Heathen in matters of this nature, which were their highest perfections,
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yet it is well known how greater pressures and dangers have uncased them, and put them out of their Spanish gravity, the storm affrighted the stiffe Stoick out of his Lethargicall Apathy. I need not tell you,
yet it is well known how greater pressures and dangers have uncased them, and put them out of their Spanish gravity, the storm affrighted the stiff Stoic out of his Lethargical Apathy. I need not tell you,
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Fornication not accounted a fault, especially in young men, which some think was the reason why the Apostles reckoned it amongst the Indifferents, Acts 15. 29. And even NONLATINALPHABET, that unnatural boye's-play Plutarch indeed dare not justifie,
Fornication not accounted a fault, especially in young men, which Some think was the reason why the Apostles reckoned it among the Indifferents, Acts 15. 29. And even, that unnatural boye's-play Plutarch indeed Dare not justify,
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and that foul enough, NONLATINALPHABET, not in the lust of concupiscence as the Gentiles that know not God; and this not of the basest and worst (as some would so put off such places) but of the wisest and best of them,
and that foul enough,, not in the lust of concupiscence as the Gentiles that know not God; and this not of the Basest and worst (as Some would so put off such places) but of the Wisest and best of them,
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as appeareth from Rom. 1. 22, 23, 24, &c. 1 Cor. 1. 19, 20. their knowledge in it self being too dark and uncertain to cause any powerful and vigorous impression on their wills and affections, natural conscience being overpowered by the weight of natural corruption, and God taking vengeance on their abuse of natural light, by giving them up to unnatural works of darknesse.
as appears from Rom. 1. 22, 23, 24, etc. 1 Cor. 1. 19, 20. their knowledge in it self being too dark and uncertain to cause any powerful and vigorous impression on their wills and affections, natural conscience being overpowered by the weight of natural corruption, and God taking vengeance on their abuse of natural Light, by giving them up to unnatural works of darkness.
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yet in the third place I may safely and boldly say, they were not truly good works, or saving gracès, urenda flammis, non condenda horreis, as Leo speaks.
yet in the third place I may safely and boldly say, they were not truly good works, or Saving gracès, urenda flammis, non condenda horreis, as Leo speaks.
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And Hierome is bold to say, that sine Christo omnis virtus in vitio est, and Theophylact is punctual and peremptory, NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET, He granteth that there may be bad Christians, but that there may be any good Heathens, he can in no wise believe.
And Jerome is bold to say, that sine Christ omnis virtus in vitio est, and Theophylact is punctual and peremptory,, He grants that there may be bad Christians, but that there may be any good heathens, he can in no wise believe.
Prosper alloweth them nullam veram virtutem, but only virtutum imaginem. But Austin the most serious & faithful Champion of the grace of Christ, is herein most full, ever and anon upon this argument, up and down in his writings against the enemies of it;
Prosper alloweth them Nullam Veram virtutem, but only Virtues imaginem. But Austin the most serious & faithful Champion of the grace of christ, is herein most full, ever and anon upon this argument, up and down in his writings against the enemies of it;
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he calleth them virtutes non veras sed verisimiles, nay, he averreth them to be truly and really peccata, though splendida, sinful although they made a great deal of glittering.
he calls them Virtues non veras said verisimiles, nay, he averreth them to be truly and really Peccata, though splendida, sinful although they made a great deal of glittering.
He doth not believe that there were any true virtues out of the true Church (of which God himself saith, all my springs are in thee, Psal. 87. 7.) and abhorre's with an absit the very thought of any true virtue out of Christ: Absit ut sit aliqua vera virtus, nisi fuerit justus;
He does not believe that there were any true Virtues out of the true Church (of which God himself Says, all my springs Are in thee, Psalm 87. 7.) and abhor's with an absit the very Thought of any true virtue out of christ: Absit ut sit Any vera virtus, nisi fuerit justus;
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And so in particular for Chastity; Quomodo verà ratione pudicum corpus asseritur, quando à vero Deo animus fornicatur? Quis infidelis ita, quis haec sapiat, nisi desipuit? and therefore he urgeth Julian with that of our Saviour, that an evil tree cannot bring forth good fruit;
And so in particular for Chastity; Quomodo verà ratione pudicum corpus asseritur, quando à vero God animus fornicatur? Quis Infidels ita, quis haec sapiat, nisi desipuit? and Therefore he urges Julian with that of our Saviour, that an evil tree cannot bring forth good fruit;
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He choaketh him also with that of the Apostle, That we are Gods workmanship, and that we are created in Christ Jesus unto good works, Ephes. 2. 10. not brought to them either by natural disposition or moral acquisition.
He choketh him also with that of the Apostle, That we Are God's workmanship, and that we Are created in christ jesus unto good works, Ephesians 2. 10. not brought to them either by natural disposition or moral acquisition.
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And he telleth him again and again, that he must bear with him, if he stil object that of the Apostle to him, That without faith it is impossible to please God, Heb. 11. 6. And he would not have him think to terrifie him with the great names of Fabritius, Fabrius, &c. for sit licet Fabritius, &c. quorum me nominibus putasti esse terrendum, yet of the best of them all he dare say, that voluntas infidelis & impia non est bona, that an unbelieving will is no good will, nor can any live well, who liveth not by faith in Christ, and that only hac fide, prudenter, fortiter, rectè sapientérque justus vivit, quia fideliter vivit.
And he Telleth him again and again, that he must bear with him, if he still Object that of the Apostle to him, That without faith it is impossible to please God, Hebrew 11. 6. And he would not have him think to terrify him with the great names of Fabritius, Fabrius, etc. for fit licet Fabritius, etc. quorum me nominibus putasti esse terrendum, yet of the best of them all he Dare say, that Voluntas Infidels & Impia non est Bona, that an unbelieving will is no good will, nor can any live well, who lives not by faith in christ, and that only hac fide, Prudent, fortiter, rectè sapientérque justus vivit, quia Fideliter vivit.
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and I must needs say, they have too low thoughts of Christ and his grace, who think that those dull Moralities of the Heathen should reach that salvation, which faith only lead's to.
and I must needs say, they have too low thoughts of christ and his grace, who think that those dull Moralities of the Heathen should reach that salvation, which faith only lead's to.
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That never knew what Original sin meaneth, nor the true sinfulness of any sin, as the breach of a spiritual Law of God, and so could never truly repent.
That never knew what Original since means, nor the true sinfulness of any since, as the breach of a spiritual Law of God, and so could never truly Repent.
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Were also manifestly guilty of (and yet approved themselves in) many notorious breaches of the second Table. So that in their writings and doctrines of Morality, they made vices virtues, as Arisiotle doth NONLATINALPHABET, which Paul condemneth as unseemly for a Christian, Ephes. 5. 4. and in his description of NONLATINALPHABET,
Were also manifestly guilty of (and yet approved themselves in) many notorious Breaches of the second Table. So that in their writings and doctrines of Morality, they made vices Virtues, as Arisiotle does, which Paul Condemneth as unseemly for a Christian, Ephesians 5. 4. and in his description of,
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or noble generosity, are divers particulars, which agree not with Christian humility. And what in this kind they laid down as rules in their writings, you may be sure they observed and followed in their practises,
or noble generosity, Are diverse particulars, which agree not with Christian humility. And what in this kind they laid down as rules in their writings, you may be sure they observed and followed in their practises,
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And although for the outward act they did many of those NONLATINALPHABET, many things of the Law, Rom. 2. 14. yet non omnia, non constanter, non recto modo.
And although for the outward act they did many of those, many things of the Law, Rom. 2. 14. yet non omnia, non Constanter, non recto modo.
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It would be too tedious and needless to recount the many gross failings which our Divines do truly observe in their most virtuous actions, their righteousness being
It would be too tedious and needless to recount the many gross failings which our Divines do truly observe in their most virtuous actions, their righteousness being
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and then the work, without which it is impossible to please God, Heb. 11. 6. 2. For the End, (which as it is the goodness of every thing, so it is most necessary to be looked after to make our virtues or actions truly good;
and then the work, without which it is impossible to please God, Hebrew 11. 6. 2. For the End, (which as it is the Goodness of every thing, so it is most necessary to be looked After to make our Virtues or actions truly good;
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Nor can I but be offended at Zuinglius his expression, when speaking of Seneca, he admireth, viri sanctissimi fidem. And at Gualthers question speaking of Numa, An ergo tam piis & sanctis studiis coeleste numen defuisse putabimus? As Austin detesteth a like question of Julians, Erant ergo condemnatione sempiterna, in quibus er at vera justitia? with his O vocem impudentiâ majore praecipitem, which we might also return to as bold a question,
Nor can I but be offended At Zwingli his expression, when speaking of Senecca, he admireth, viri sanctissimi fidem. And At Gualthers question speaking of Numa, an ergo tam piis & sanctis studiis Celeste numen defuisse putabimus? As Austin detesteth a like question of Julians, Erant ergo condemnation sempiterna, in quibus er At vera justitia? with his O vocem impudentiâ Major praecipitem, which we might also return to as bold a question,
but in many more words made by Andradius to Kemnitius, Qui verum Deum quem assidua meditatione totisque animi viribus inquisiverunt, &c. venerati sunt, in ipso omnes spes suas collocarunt, illi perpetuò placere studuerunt, illos tu Kemniti, illa fide, Deique cognitione destitutos diees, &c. But why should we now labour to boulster them up, whom their own Philosophers and Rhetoricians, (who better knew them then we can) saw cause to leave as in a dangerous condition.
but in many more words made by Andreas to Kemnitius, Qui verum God Whom assidua meditation totisque animi viribus inquisiverunt, etc. venerati sunt, in ipso omnes spes suas collocarunt, illi perpetuò placere studuerunt, Illos tu Kemniti, illa fide, Deique cognition destitutos diees, etc. But why should we now labour to bolster them up, whom their own Philosophers and Rhetoricians, (who better knew them then we can) saw cause to leave as in a dangerous condition.
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And afterwards he addeth, Omissis ergo hujus terrenae Philosophiae Autoribus, nihil certi asserentibus aggrediamur viam rectam, &c. He could find no certainty in their assertions,
And afterwards he adds, Omissis ergo hujus Terrenae Philosophiae Autoribus, nihil certi asserentibus aggrediamur viam rectam, etc. He could find no certainty in their assertions,
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In some cold affections of love and fear of a God, wholly differing from that which is truly filiall in those who by the Spirit of Adoption can cry Abba Father. Dull Religion!
In Some cold affections of love and Fear of a God, wholly differing from that which is truly filial in those who by the Spirit of Adoption can cry Abba Father. Dull Religion!
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How dead and wan in a spiritual eye is Heathenish virtue, when it looks out even in its loveliest countenance, in comparison of that divine beauty which sparkleth in a lively faith,
How dead and wan in a spiritual eye is Heathenish virtue, when it looks out even in its loveliest countenance, in comparison of that divine beauty which sparkleth in a lively faith,
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And therefore I cannot say less, then to avouch it blasphemy in case God should not accept them to life, to impeach him as gulty of a NONLATINALPHABET,
And Therefore I cannot say less, then to avouch it blasphemy in case God should not accept them to life, to impeach him as guilty of a,
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and if their best virtues and actions were so foully faulty, (as was shown in the former particular) if they will needs have them in justice rewarded, by right then it must have been in that kind which the Scripture speaks of,
and if their best Virtues and actions were so foully faulty, (as was shown in the former particular) if they will needs have them in Justice rewarded, by right then it must have been in that kind which the Scripture speaks of,
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2. But God who is infinite in bounty and goodness, not suffering the least degree or appearance of it in the creature to go without a proportionable acceptance and reward,
2. But God who is infinite in bounty and Goodness, not suffering the least degree or appearance of it in the creature to go without a proportionable acceptance and reward,
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as he would not let Nebuchadnezzar go without his hire for his service against Tyre, though therein he intended to serve his own design rather then Gods Providence, Ezek. 29. 18, 19, 20. much less would he suffer any of the more virtuous Heathens to go unrewarded. 1o Partly in this life
as he would not let Nebuchadnezzar go without his hire for his service against Tyre, though therein he intended to serve his own Design rather then God's Providence, Ezekiel 29. 18, 19, 20. much less would he suffer any of the more virtuous heathens to go unrewarded. 1o Partly in this life
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and which accordingly they were answered in, and so as our Saviour said of the Pharisees in a like case, Mat. 6. 5. they had their reward: so the virtuous Romans and others, had their City and Countrey preserved, enlarged, enriched renowned,
and which accordingly they were answered in, and so as our Saviour said of the Pharisees in a like case, Mathew 6. 5. they had their reward: so the virtuous Romans and Others, had their city and Country preserved, enlarged, enriched renowned,
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And so Austin. Primi Romani etsi non habentes veram pietatem erga Deum verum, quae illos etiam in aeternam Civitatem possit salubri Religioni perducere, custodientes tamen quandam sui generis probitatem quae possit terrenae constituendae augendae conservandaeque sufficere, &c. Those ancient Romans, although by their virtues they could not attain the Heavenly City,
And so Austin. Primi Romani Though non Habentes Veram pietatem Erga God verum, Quae Illos etiam in aeternam Civitatem possit salubri Religion perducere, custodientes tamen quandam sui Generis probitatem Quae possit Terrenae constituendae augendae conservandaeque sufficere, etc. Those ancient Romans, although by their Virtues they could not attain the Heavenly city,
which Athanasius phraseth NONLATINALPHABET, and Austin sometimes by mitiùs urunt, and otherwhile by tolerabiliùs puniuntur, their torments are less proportionably as their sins were:
which Athanasius Phraseth, and Austin sometime by Mitius urunt, and otherwhile by tolerabiliùs puniuntur, their torments Are less proportionably as their Sins were:
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3. In the third place even of cruelty and tyranny, for casting them away, and condemning them for want of that which (as they object) they might be invincibly ignorant of;
3. In the third place even of cruelty and tyranny, for casting them away, and condemning them for want of that which (as they Object) they might be invincibly ignorant of;
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at which Andradius fi•rcely and giganteo impetu let's fly with his Neque eni• diri•as atque inhumanitas tetrio• ulla esse pote••, quàm sempiternis cruciatibus homines mancipare propter fidei ill•• inopiam, ad quam nullus pa tebat adnus.
At which Andreas fi•rcely and giganteo impetu let's fly with his Neque eni• diri•as atque inhumanitas tetrio• ulla esse pote••, quàm sempiternis cruciatibus homines mancipare propter fidei ill•• inopiam, ad quam nullus Paul tebat adnus.
Answ. To which bold and direful expressions, an awful Christian, whose heart trembleth at such blasphemies, in stead of other answer might only return that of the Angel, Dominus increpet te Satana, The Lord rebuke thee Satan.
Answer To which bold and direful expressions, an awful Christian, whose heart Trembleth At such Blasphemies, in stead of other answer might only return that of the Angel, Dominus Impertinent te Satan, The Lord rebuke thee Satan.
and to blaspheme Gods righteous judgements? But for a more particular answer, 1. As though God had nothing to reckon with them for but their bare infidelity.
and to Blaspheme God's righteous Judgments? But for a more particular answer, 1. As though God had nothing to reckon with them for but their bore infidelity.
As though they had not been obnoxious to Gods revenging justice in Adam, which deserved wrath, Ephes. 2. 3. and by which also they had contracted this impossibility which they speak of;
As though they had not been obnoxious to God's revenging Justice in Adam, which deserved wrath, Ephesians 2. 3. and by which also they had contracted this impossibility which they speak of;
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and in this and other their disputes in which they advance the power of man and free-will, they generally take it for granted, that it is an impious absurdity to think that God commands impossibilities, taking no notice of any difference herein of mans collapsed estate from that of his primeve integrity.
and in this and other their disputes in which they advance the power of man and freewill, they generally take it for granted, that it is an impious absurdity to think that God commands impossibilities, taking no notice of any difference herein of men collapsed estate from that of his primeve integrity.
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2. As though besides that, they were not guilty of other actual sins, and wilful personal violations of that very Law of Nature which they might justly perish in, Rom. 2. 12.
2. As though beside that, they were not guilty of other actual Sins, and wilful personal violations of that very Law of Nature which they might justly perish in, Rom. 2. 12.
3. And yet further, as though the infidelity (at least) of some of them had been meerly and only negative, and that they were not at all guilty of any positive neglect of such means as they had,
3. And yet further, as though the infidelity (At least) of Some of them had been merely and only negative, and that they were not At all guilty of any positive neglect of such means as they had,
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and it is the common maxim amongst Papists and Arminians, Facienti quod in se est Deus non denegat gratiam, and in this very dispute about Pagans it is one of their conclusions, that it is most agreeable to Gods most sweet Providence and Bounty, to vouchsafe the light of faith and grace to such Gentiles, as did observe the Law of Nature as they were able, by which they might come to everlasting felicity;
and it is the Common maxim among Papists and Arminians, Facienti quod in se est Deus non denegat gratiam, and in this very dispute about Pagans it is one of their conclusions, that it is most agreeable to God's most sweet Providence and Bounty, to vouchsafe the Light of faith and grace to such Gentiles, as did observe the Law of Nature as they were able, by which they might come to everlasting felicity;
so that according to them there was in them some positive, and wilful, if not malicious neglect, and not a bare negative infidelity, whilest they damped and corrupted that light which they had, which not only our Divines assert,
so that according to them there was in them Some positive, and wilful, if not malicious neglect, and not a bore negative infidelity, whilst they damped and corrupted that Light which they had, which not only our Divines assert,
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That they had also been blessed with saving grace, but that being puft up with conceit of their earthly wisdome and knowledge, they despised that which was saving and celestial,
That they had also been blessed with Saving grace, but that being puffed up with conceit of their earthly Wisdom and knowledge, they despised that which was Saving and celestial,
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as positive malice and pride, and prepossession of false and wicked principles and practises were the obex which kept them off from saving knowledg and grace;
as positive malice and pride, and prepossession of false and wicked principles and practises were the obex which kept them off from Saving knowledge and grace;
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For Jerusalem and the Church of God was even then as a Beacon or City on the top of an hill, and what God did there, was not done in a corner; so that Andradius his ad quam nullus patebat aditus, was an overlasted Hyperbole. For they might have done more then they did,
For Jerusalem and the Church of God was even then as a Beacon or city on the top of an hill, and what God did there, was not done in a corner; so that Andreas his and quam nullus patebat aditus, was an overlasted Hyperbole. For they might have done more then they did,
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And thus I have endeavoured to clear it from this threefold blasphemous imputation, in which not only Papists, but also many of our own are extreamly bold and presumptuous,
And thus I have endeavoured to clear it from this threefold blasphemous imputation, in which not only Papists, but also many of our own Are extremely bold and presumptuous,
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it would be well therefore that they would be more wary, for if vera de Deo loqui periculosum sit, if to speak truth of God in some cases may be dangerous, to speak blasphemies of him will bee desperate;
it would be well Therefore that they would be more wary, for if vera de God loqui Periculosum sit, if to speak truth of God in Some cases may be dangerous, to speak Blasphemies of him will be desperate;
and proceedings to them, above what they can or will now see, they be not left altogether speechlesse, when after all their presumptuous querying of his counsels, he shall ask them this question,
and proceedings to them, above what they can or will now see, they be not left altogether speechless, when After all their presumptuous querying of his Counsels, he shall ask them this question,
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Many of whom we must believe were certainly saved, and yet for the most part they knew no more of a Christ or a Messiah, then the very Heathon; the faith of Christ Mediatour being no where (if you will believe Stapleton) written or made mention of in the Old Testament. To which I answer,
Many of whom we must believe were Certainly saved, and yet for the most part they knew no more of a christ or a Messiah, then the very Heathon; the faith of christ Mediator being no where (if you will believe Stapleton) written or made mention of in the Old Testament. To which I answer,
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as he is the more expert traveller, who knoweth his way of himself, then he that look's for it in his Map; but the Apostle is of a far other minde, who makes the priviledge and advantage of the Jews much more every way, and especially in this, that unto them were committed the Oracles of God.
as he is the more expert traveller, who Knoweth his Way of himself, then he that look's for it in his Map; but the Apostle is of a Far other mind, who makes the privilege and advantage of the jews much more every Way, and especially in this, that unto them were committed the Oracles of God.
and as for his judgements they had not known them, Psal. 147. 20. which the Jews had v. 19. and therefore our Saviour himself faith, that salvation was of the Jews, John 4. 22. An happy priviledge of them, as on the contrary (if well considered) a very heavy word, expressing the woful estate of the Gentiles.
and as for his Judgments they had not known them, Psalm 147. 20. which the jews had v. 19. and Therefore our Saviour himself faith, that salvation was of the jews, John 4. 22. an happy privilege of them, as on the contrary (if well considered) a very heavy word, expressing the woeful estate of the Gentiles.
2. I confidently avouch, that all the Jews and others both before and under the Law that were saved, were saved by the same faith in a Messiah to come, that we are now that he is come,
2. I confidently avouch, that all the jews and Others both before and under the Law that were saved, were saved by the same faith in a Messiah to come, that we Are now that he is come,
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as the Apostle sheweth at large, Heb. 11. where, having in the last verse of the tenth Chapter, spoken of our now believing to the saving of the soul, in the eleventh Chapter he sheweth the same faith to have been in the believers of the Old Testament to their salvation.
as the Apostle shows At large, Hebrew 11. where, having in the last verse of the tenth Chapter, spoken of our now believing to the Saving of the soul, in the eleventh Chapter he shows the same faith to have been in the believers of the Old Testament to their salvation.
And he beginneth with Abel, who by faith offered his sacrifice, v. 4. as in it by faith looking at the all-sufficient sacrifice which our blessed high Priest should afterwards offer up for all Believers;
And he begins with Abel, who by faith offered his sacrifice, v. 4. as in it by faith looking At the All-sufficient sacrifice which our blessed high Priest should afterwards offer up for all Believers;
and so he goeth on to Enoch, Noah, Abraham, and other of the Patriarchs who lived and died in faith, not having indeed received the promises, but yet saw them afar off,
and so he Goes on to Enoch, Noah, Abraham, and other of the Patriarchs who lived and died in faith, not having indeed received the promises, but yet saw them afar off,
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and were perswaded of them, and embraced them, v. 13. according to that of Austin, Christi saluberrimâ fide etiam illi justi salvi facti sunt, qui priusquam veniret in carne crediderunt in carnem venturam;
and were persuaded of them, and embraced them, v. 13. according to that of Austin, Christ saluberrimâ fide etiam illi Justi Salvi facti sunt, qui priusquam veniret in Carnem crediderunt in Carnem venturam;
which also Lombard averreth to be the joint sentence of all the holy Fathers, Sine fide Mediatoris nullum hominem vel ante vel post fuisse s•lvum sanctoru• authoritates contestantur.
which also Lombard averreth to be the joint sentence of all the holy Father's, Sine fide Mediatoris nullum hominem vel ante vel post Fuisse s•lvum sanctoru• authoritates contestantur.
I acknowledge indeed, that the eye of their faith in general was more dim, or that the Types and Veils and Shadows which they then looked through, were more dark,
I acknowledge indeed, that the eye of their faith in general was more dim, or that the Types and Veils and Shadows which they then looked through, were more dark,
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as the nearer it groweth to Sun-rise, we may see the more clearly; and so according to Bonaventure, Fides crevit successu temporis, non Articulorum numerositate, sed credendorum explicatione;
as the nearer it grows to Sunrise, we may see the more clearly; and so according to Bonaventure, Fides Crevit successu Temporis, non Articulorum numerositate, sed credendorum explication;
which reason will hold also for the necessity of belief of his Death and Resurrection. For my part, I dare not be over-confident to determine for particulars,
which reason will hold also for the necessity of belief of his Death and Resurrection. For my part, I Dare not be overconfident to determine for particulars,
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Nor this with such an implicit faith as Lombard speaks of, viz. in believing what their Majors or Governours believed, quibus fidem suam committebant, to whom they committed their faith,
Nor this with such an implicit faith as Lombard speaks of, viz. in believing what their Majors or Governors believed, quibus fidem suam committebant, to whom they committed their faith,
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and pinned it on their sleeve, to which purpose they ridiculously apply that in Job, Boves arabant, & asinae pascebantur juxta eos, too Collier-like, or rather Asselike a faith for them that are made wise to salvation.
and pinned it on their sleeve, to which purpose they ridiculously apply that in Job, Boves arabant, & Asinae pascebantur juxta eos, too Collier-like, or rather Asselike a faith for them that Are made wise to salvation.
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Much less may we grant, that they knew more of Christ then the very Heathens did, in whom there was not so much as an implicit faith of a Saviour in any tolerable construction.
Much less may we grant, that they knew more of christ then the very heathens did, in whom there was not so much as an implicit faith of a Saviour in any tolerable construction.
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At best were but Deists, (as I may so call them) i. e. that after their woful manner worshipped a God without any true knowledge of a Redeemer, indeed were without God,
At best were but Deists, (as I may so call them) i. e. that After their woeful manner worshipped a God without any true knowledge of a Redeemer, indeed were without God,
as an instance of an Heathen, who yet feared God, and and whose alms and prayers (and therfore his person) were accepted by God. For he was a Proselyte, and living among the Jews, had the same faith of a Messiah, that they had.
as an instance of an Heathen, who yet feared God, and and whose alms and Prayers (and Therefore his person) were accepted by God. For he was a Proselyte, and living among the jews, had the same faith of a Messiah, that they had.
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and yet who dare say, that none of them have been, are, or shall be saved by him? Especially the children of believing parents dying in their infancy, whom the Scripture giveth us better hopes of.
and yet who Dare say, that none of them have been, Are, or shall be saved by him? Especially the children of believing Parents dying in their infancy, whom the Scripture gives us better hope's of.
And therefore as these are saved Christo satisfaciente non recepto, so why might not the Heathens also be sine Christo Christiani, (as he calleth them) or if they had not Christ revealed to them in an extraordinary way,
And Therefore as these Are saved Christ satisfaciente non recepto, so why might not the heathens also be sine Christ Christians, (as he calls them) or if they had not christ revealed to them in an extraordinary Way,
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For although wheresoever Christ is offered and displayed, there iudeed is necessarily required the mutuall and reciprocall act of the creature to embrace and entertain him;
For although wheresoever christ is offered and displayed, there iudeed is necessarily required the mutual and reciprocal act of the creature to embrace and entertain him;
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yet where he is not at all, or not clearly made known, even there God according to his distinguishing goodnesse (if he will) can accept of some for his sake, which is but a kinde of preventing and anticipating love,
yet where he is not At all, or not clearly made known, even there God according to his distinguishing Goodness (if he will) can accept of Some for his sake, which is but a kind of preventing and anticipating love,
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or to distracted ones for the want of reason, the like may seem may justly be indulged to Heathens, invincibly ignorant of a Saviour, for want of means to manifest him unto them.
or to distracted ones for the want of reason, the like may seem may justly be indulged to heathens, invincibly ignorant of a Saviour, for want of means to manifest him unto them.
1. It cannot rationally be said, that there was an equall invincibility of ignorance in those Heathens, to that which is in Infants and distracted persons, which want the use of reason, which they had;
1. It cannot rationally be said, that there was an equal invincibility of ignorance in those heathens, to that which is in Infants and distracted Persons, which want the use of reason, which they had;
and therefore their sin was more wilful, and so made them more obnoxious to Gods wrath, which therefore these Infants, &c. as less guilty, may in reason better escape.
and Therefore their since was more wilful, and so made them more obnoxious to God's wrath, which Therefore these Infants, etc. as less guilty, may in reason better escape.
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Whether God may not work and act faith in them then, (as he made Iohn Baptist leap in the womb) which Beza, and others of our Divines deny, and others are not unwilling to grant, I dare not peremptorily determine.
Whither God may not work and act faith in them then, (as he made John Baptist leap in the womb) which Beza, and Others of our Divines deny, and Others Are not unwilling to grant, I Dare not peremptorily determine.
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as also to be wrapt up in the bundle of life, and did it give us but as good hopes of the Heathens (of whom it rather speaks very sadly) as it doth of such Infants, I should be as forward as any to perswade my self and others, that they were in a hopeful condition.
as also to be wrapped up in the bundle of life, and did it give us but as good hope's of the heathens (of whom it rather speaks very sadly) as it does of such Infants, I should be as forward as any to persuade my self and Others, that they were in a hopeful condition.
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For such infants, suppose they have not actual faith, so as to exert it, yet they may have it infused in the habit, they are born in the Church, and in the Covenant, and what the faith of the Church, and of their believing parents may avail them, I do not now particularly enquire into!
For such Infants, suppose they have not actual faith, so as to exert it, yet they may have it infused in the habit, they Are born in the Church, and in the Covenant, and what the faith of the Church, and of their believing Parents may avail them, I do not now particularly inquire into!
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The Heathens (I am sure) came short of them in these advantages, nor will the pity or piety of the Saints, or their Tutelary Angels (to which Collius hath recourse,
The heathens (I am sure) Come short of them in these advantages, nor will the pity or piety of the Saints, or their Tutelary Angels (to which Collius hath recourse,
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This difference between them, and children of believing Christians, is evident, that these by virtue of the Covenant they are in may and ought to be baptized, which no Heathen till he professe his faith, can lay any claim to, no more then till he believe, he can to the Covenant.
This difference between them, and children of believing Christians, is evident, that these by virtue of the Covenant they Are in may and ought to be baptised, which no Heathen till he profess his faith, can lay any claim to, no more then till he believe, he can to the Covenant.
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and ground of fear, that in his just Judgement, he let him fall short of salvation, which both by his original and actual guilt he had justly forfeited.
and ground of Fear, that in his just Judgement, he let him fallen short of salvation, which both by his original and actual guilt he had justly forfeited.
I conceive and believe that it is abundant anticipating and preventing grace, when either in Him or in any, God beginneth and worketh faith to lay hold on Christ. But such a preventing grace as to accept us for Christs sake without faith in Christ, the Scripture mentioneth not, is a new notion of a young Divine, which without better proof must not command our belief, or impose upon our credulity.
I conceive and believe that it is abundant anticipating and preventing grace, when either in Him or in any, God begins and works faith to lay hold on christ. But such a preventing grace as to accept us for Christ sake without faith in christ, the Scripture mentioneth not, is a new notion of a young Divine, which without better proof must not command our belief, or impose upon our credulity.
It maketh account that it is indulgence enough to impute Christs merits to us, in and upon our taking hold of him by faith, which is therefore said to be imputed to us for righteousnesse, Rom. 4, 5. 22.
It makes account that it is indulgence enough to impute Christ merits to us, in and upon our taking hold of him by faith, which is Therefore said to be imputed to us for righteousness, Rom. 4, 5. 22.
although he is able to doe more then we can think, yet his will must not be measured by our thoughts, nor may we pitch upon ways of salvation of our own devising;
although he is able to do more then we can think, yet his will must not be measured by our thoughts, nor may we pitch upon ways of salvation of our own devising;
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for what rare contrivances here would self-love and a luxuriant phansie make? But must hold to what he in his word hath revealed, to be his own way, which in the matters,
for what rare contrivances Here would Self-love and a luxuriant fancy make? But must hold to what he in his word hath revealed, to be his own Way, which in the matters,
I, with Paul, thankfully acknowledge not only a Pleonasme, but even an hyper-pleonasme of love as the Apostles word is NONLATINALPHABET, 1 Tim. 1. 14. but I pray read on,
I, with Paul, thankfully acknowledge not only a Pleonasm, but even an hyper-pleonasme of love as the Apostles word is, 1 Tim. 1. 14. but I pray read on,
or loved him savingly, and above all, (whatever Collius weakly dispute's to the contrary) is a Pleonasme indeed of a sparkling wit and pen, according to Quintilians description of a Pleonasme. Qui fit, quoties verbis supervacuis oneratur Oratio;
or loved him savingly, and above all, (whatever Collius weakly dispute's to the contrary) is a Pleonasm indeed of a sparkling wit and pen, according to Quintilians description of a Pleonasm. Qui fit, How often verbis supervacuis oneratur Oratio;
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a neat expression, and a piece of a strong line, but no solid Divinity, wch in the Text telleth us, that besides or without Christ, we must look for no salvation. Which therefore
a neat expression, and a piece of a strong line, but no solid Divinity, which in the Text Telleth us, that beside or without christ, we must look for no salvation. Which Therefore
1. As before, should teach us with an holy and awful trembling and reverence to adore Gods holy counsels and righteous dispensations towards those Heathens, which (by what hath been said) appear to be in a very doubtful and dangerous condition, which though to us may seem severe,
1. As before, should teach us with an holy and awful trembling and Reverence to adore God's holy Counsels and righteous dispensations towards those heathens, which (by what hath been said) appear to be in a very doubtful and dangerous condition, which though to us may seem severe,
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and therefore we who easily grant that his mercy is more then we can comprehend, shall then as plainly be made to see, that his Justice is more then we can fathome, which yet because we cannot now comprehend, we too presumptuously take the boldness to implead and blaspheme;
and Therefore we who Easily grant that his mercy is more then we can comprehend, shall then as plainly be made to see, that his justice is more then we can fathom, which yet Because we cannot now comprehend, we too presumptuously take the boldness to implead and Blaspheme;
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and those horrid imputations which they not more frequently then boldly load his decrees and proceedings in this kinde with, which although they blaspheme as none of his,
and those horrid imputations which they not more frequently then boldly load his decrees and proceedings in this kind with, which although they Blaspheme as none of his,
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yet should they at last prove indeed to be so (as many as gracious and able as themselves judge they are) such a question as you read, 2 Kings 19. 22. will not be then to be answered,
yet should they At last prove indeed to be so (as many as gracious and able as themselves judge they Are) such a question as you read, 2 Kings 19. 22. will not be then to be answered,
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and lifted up thine eyes on high? if with him, thy conscience shall then be enforced to make that answer there following, even against the holy One of Israel.
and lifted up thine eyes on high? if with him, thy conscience shall then be Enforced to make that answer there following, even against the holy One of Israel.
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2. This should rather teach us with all humble thankfulness to admire Gods distinguishing mercy to us under the Gospel, who by the revelation of it hath removed those difficulties which made their estate (at the best) so extreamly doubtful.
2. This should rather teach us with all humble thankfulness to admire God's distinguishing mercy to us under the Gospel, who by the Revelation of it hath removed those difficulties which made their estate (At the best) so extremely doubtful.
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Hath not suffered us to die Infants, but hath let us live till we could put forth acts of Reason, that so also we might act faith in a revealed Saviour.
Hath not suffered us to die Infants, but hath let us live till we could put forth acts of Reason, that so also we might act faith in a revealed Saviour.
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3. Which therefore should be our serious care and endeavour so to improve these blessed helps and advantages in laying hold on Christ by faith thus revealed,
3. Which Therefore should be our serious care and endeavour so to improve these blessed helps and advantages in laying hold on christ by faith thus revealed,
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so we may walk as such, lest our condition prove far worse then the Heathen•, whilest we so manifestly neglect so great salvation, concealed from them, but openly manifested to us;
so we may walk as such, lest our condition prove Far Worse then the Heathen•, whilst we so manifestly neglect so great salvation, concealed from them, but openly manifested to us;
for which with the Psalmist, let us humbly and heartily bless the Lord, and so let the last word of his Psal• be the last of this Discourse. Halelujah.
for which with the Psalmist, let us humbly and heartily bless the Lord, and so let the last word of his Psal• be the last of this Discourse. Hallelujah.
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Halelujah, Salvation, glory, and honour, and power unto the Lord our God, for true and righteous are his judgements. Halelujah, Amen, Halelujah. FINIS.
Hallelujah, Salvation, glory, and honour, and power unto the Lord our God, for true and righteous Are his Judgments. Hallelujah, Amen, Hallelujah. FINIS.
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It a omnes sancti qui ante Domini nostri, J. C. nativitatem erant, quamvis ante nati erant, tamen corpori universo sed capiti cohae serunt. Augustin. Gregor. homil. 17. in Ezek.
It a omnes sancti qui ante Domini Our, J. C. nativitatem Erant, Quamvis ante Nati Erant, tamen corpori universo sed Capiti cohae serunt. Augustin. Gregory. Homily. 17. in Ezekiel
Sa•andae nostraemiseriae, convenientiorem modum non fuisse. August. de Tem. lib. 13 Cap. 10 aliter absolutè potuit salvasse mundum, licet ad satisfactionem de rigore justitiae videtur necessari• hypostatica unio Lorinus. Orthodox. Eplicat. Lib. 3.
Sa•andae nostraemiseriae, convenientiorem modum non Fuisse. August. de Tem. lib. 13 Cap. 10 aliter absolutè Potuit salvasse Mundum, licet ad satisfactionem de Rigore justitiae videtur necessari• hypostatica unio Lorinus. Orthodox. Eplicat. Lib. 3.
Orthodox: Explic. pag. 292. quàm latè pateat Dei providentia, & quanta c•m vigilantia provideat rebus humanis, satis intelliget humani generis per Christum redemptionem in divina providentia implicitè & absconditè contineri.
Orthodox: Explic page. 292. quàm latè pateat Dei Providentia, & quanta c•m vigilantia provideat rebus humanis, satis intelliget Humani Generis per Christ redemptionem in Divine Providentia implicitè & absconditè contineri.
Gredendum est neminem ullâ unquam at ate ad spiritualem Jerusalem pervenisse, nisi cui divinitùs revelatus fuerit unus Mediator Dei & hominum, &c De Civitat. Dei l. 18. cap. 47
Gredendum est neminem ullâ unquam At ate ad spiritualem Jerusalem pervenisse, nisi cui divinitùs Revealed fuerit Unus Mediator Dei & hominum, etc. De Civitat. Dei l. 18. cap. 47
In Apologia. To these Genebrard adds Pharaoh in Egypt, Nahor and Laban in Mesopotamia, Jobs three friends, & Elihu in Arabia, with the sons of Ketura, Ishmael, & the Ninivites. Epist. 99.
In Apologia. To these Genebrard adds Pharaoh in Egypt, Nahor and Laban in Mesopotamia, Jobs three Friends, & Elihu in Arabia, with the Sons of Keturah, Ishmael, & the Ninevites. Epistle 99.
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