An antidote against the erroneous, or rather blasphemous, opinions of some people in this our corrupt age; concerning the true and real cause of man's falling into those gross and notorious sins, which do commonly prove his eternal ruine. : Made plain in a short discourse, being the substance of two sermons upon the 12, 14, 15. verses of the 1st chap. of St. James. Let no man say when he is tempted, I am tempted of God, &c. / By Samuel D'Assigny, a well-wisher to the Church of England's prosperity.
ALthough all Scripture are inspired by one and the same Spirit of Truth, yet have they an accidental difference, according to the Nature of the Pen-men that did first indite them, some being of a higher, others of a lower Style;
ALthough all Scripture Are inspired by one and the same Spirit of Truth, yet have they an accidental difference, according to the Nature of the Penmen that did First indite them, Some being of a higher, Others of a lower Style;
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And this, I presume, it was that occasioned St. Gregory to compare some Scriptures unto Jacob 's hasty Rods, which were partly peeled, and partly covered;
And this, I presume, it was that occasioned Saint Gregory to compare Some Scriptures unto Jacob is hasty Rods, which were partly peeled, and partly covered;
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Let no man say when he is tempted, I am tempted of God. 2. The Apostle confirms and strengthens this proposition by two Arguments in the following Words.
Let no man say when he is tempted, I am tempted of God. 2. The Apostle confirms and strengthens this proposition by two Arguments in the following Words.
2. The second Argument is drawn from the Corruption of Man's own Nature, arising out of the verse following, where the Apostle setteth down the true and efficient Cause of Sin, which is our own concupiscence and desire;
2. The second Argument is drawn from the Corruption of Man's own Nature, arising out of the verse following, where the Apostle sets down the true and efficient Cause of since, which is our own concupiscence and desire;
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And in the next place, by a kind of gradation, he proceeds further to shew us our Corruption, in semine, in germire, in fructu, in the seed, in the bud, in the fruit.
And in the next place, by a kind of gradation, he proceeds further to show us our Corruption, in Seed, in germire, in fructu, in the seed, in the bud, in the fruit.
and in the fruit there is, concupiscentia proveniens, actual concupiscence: And then follows the effect which this bitter Root doth produce, and that is Death;
and in the fruit there is, Concupiscence proveniens, actual concupiscence: And then follows the Effect which this bitter Root does produce, and that is Death;
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These are parts that I chiefly design to insist upon, that I may thereby vindicate the Honour and Justice of God, from the Blasphemous thoughts of wicked and obstinate People.
These Are parts that I chiefly Design to insist upon, that I may thereby vindicate the Honour and justice of God, from the Blasphemous thoughts of wicked and obstinate People.
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A point, I must needs confess, very hard and intricate, if rightly weighed and considered; and if we take it in its full latitude, it will bring us to understand,
A point, I must needs confess, very hard and intricate, if rightly weighed and considered; and if we take it in its full latitude, it will bring us to understand,
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A point so high as the highest Heavens, and dwelleth in Light as unsearchable as God himself, covered with a Curtain of Sacred secresy, which shall never be drawn aside;
A point so high as the highest Heavens, and dwells in Light as unsearchable as God himself, covered with a Curtain of Sacred secrecy, which shall never be drawn aside;
for who is able to apprehend (that hath his habitation here upon Earth, and his dwellings amongst us Mortals) how far the Council of God goeth in ordering and disposing of sinful actions.
for who is able to apprehend (that hath his habitation Here upon Earth, and his dwellings among us Mortals) how Far the Council of God Goes in ordering and disposing of sinful actions.
The Manichees were here driven to such a strait, that they fram'd two Gods unto themselves, to the end that they might acquit one from being accessary unto Evil. 1. They called a good God the Father of Christ,
The manichees were Here driven to such a strait, that they framed two God's unto themselves, to the end that they might acquit one from being accessary unto Evil. 1. They called a good God the Father of christ,
But the other they surmised to be Evil, and the Author of the Old. And this they say was he, who is said to have hardened Pharoah 's heart, to bid Shemei curse David; and lastly to have delivered the Gentiles unto a reprobate sense, Rom. 1.24. But, alas!
But the other they surmised to be Evil, and the Author of the Old. And this they say was he, who is said to have hardened Pharaoh is heart, to bid Shimei curse David; and lastly to have Delivered the Gentiles unto a Reprobate sense, Rom. 1.24. But, alas!
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Either of th•se Opini•ns do seem r•ally to deny the Godhead it self, the one destroying the Goodness and Divin• Justice of the Deity in that they charge God to be the author of Sin:
Either of th•se Opini•ns do seem r•ally to deny the Godhead it self, the one destroying the goodness and Divin• justice of the Deity in that they charge God to be the author of since:
But that God caused us so to do, is, I say, a most damnable and reprobate Thought, that any Vessel of Clay can conceive of his Maker, who is absolutely good,
But that God caused us so to do, is, I say, a most damnable and Reprobate Thought, that any Vessel of Clay can conceive of his Maker, who is absolutely good,
And yet our Adversaries, the Papists, have not stuck to father the birth of this prodigious Monster upon our Church it self, by affirming that we maintain it as a point of Doctrine, that God is the Mover unto evil,
And yet our Adversaries, the Papists, have not stuck to father the birth of this prodigious Monster upon our Church it self, by affirming that we maintain it as a point of Doctrine, that God is the Mover unto evil,
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But to turn these gifts of God unto so wicked, and vile a purpose, as to murther his Brother, was the sin of Cain himself, the fault of the action proper to him alone.
But to turn these Gifts of God unto so wicked, and vile a purpose, as to murder his Brother, was the since of Cain himself, the fault of the actium proper to him alone.
Non quod haec a Deo siunt, quippè cùm a pr•pria hominis m•lit•a provenient, sed quià Deo justè homines deserente, haec illis contingunt, Not that these things are done by God himself,
Non quod haec a God siunt, quippè cùm a pr•pria hominis m•lit•a provenient, sed quià God justè homines deserente, haec illis Happen, Not that these things Are done by God himself,
for they proceed from the malice of men, but because while he doth fully forsake men for their obstinacy and rebellion against him, these things do commonly overtake them.
for they proceed from the malice of men, but Because while he does Fully forsake men for their obstinacy and rebellion against him, these things do commonly overtake them.
And to the same purpose is that of St. Austin, Indurare dicitur Deus quèm mollire noluerit, God is said to harden whom he will not mollisie, Et ex•ae care quem illummare noluerit, and to blind them whom he will not illuminate;
And to the same purpose is that of Saint Austin, Indurare dicitur Deus quèm mollire noluerit, God is said to harden whom he will not mollify, Et ex•ae care Whom illummare noluerit, and to blind them whom he will not illuminate;
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As for Example, A Master suspecting his Servant to be false and thievish, lays something of considerable value in his way, to try if he will steal it, which if he does, the Master having found his theft, will not only expose him to the world for a Rogue and Deceiver,
As for Exampl, A Master suspecting his Servant to be false and thievish, lays something of considerable valve in his Way, to try if he will steal it, which if he does, the Master having found his theft, will not only expose him to the world for a Rogue and Deceiver,
I come now to the second Opinion, viz. of those who make God to be the only sufferer and permitter of evil, which I confess is but an Error of humanity, many offending herein rather through infirmity than malice:
I come now to the second Opinion, viz. of those who make God to be the only sufferer and permitter of evil, which I confess is but an Error of humanity, many offending herein rather through infirmity than malice:
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But for our sure proceeding herein, let us take along with us these three Notes, viz. That God doth praescire, permittere, & ordinare peccatum, foresee, permit,
But for our sure proceeding herein, let us take along with us these three Notes, viz. That God does praescire, Permit, & ordinare peccatum, foresee, permit,
1. He foreseeth sin, he foresaw the iniquity of Esau, long before his being, and the sentence of reprobation was denounced against him before he had done either g od or evil, Rom. 9.11. He foretold the infidelity of the Jews, (saith St. Austine ) and their malicious purpose in complotting the Death of the Son of God:
1. He Foreseeth since, he foresaw the iniquity of Esau, long before his being, and the sentence of reprobation was denounced against him before he had done either g od or evil, Rom. 9.11. He foretold the infidelity of the jews, (Says Saint Augustine) and their malicious purpose in complotting the Death of the Son of God:
because it is so true, that it needs no proof, for there is nothing visibly or sensibly done within the compass of the whole World, which is not either commanded or tollerated from the Court of the highest Emperor.
Because it is so true, that it needs no proof, for there is nothing visibly or sensibly done within the compass of the Whole World, which is not either commanded or tolerated from the Court of the highest Emperor.
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3. As he foreseeth and permitteth evil, so he ordereth and disposeth of it, as seemeth best to his Godly Wisdom, •or as he is a most 〈 ◊ 〉 Creator of good Natures,
3. As he Foreseeth and permitteth evil, so he Ordereth and Disposeth of it, as seems best to his Godly Wisdom, •or as he is a most 〈 ◊ 〉 Creator of good Nature's,
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Look upon that unnatural sin in selling Joseph into Egypt, and you shall see it there so plainly delivered, that no man need to doubt, I wi•l not take time to recite the whole History, the words, which especially make for our present purpose, are these in the 45th Chap. C•n. 8th Verse.
Look upon that unnatural since in selling Joseph into Egypt, and you shall see it there so plainly Delivered, that no man need to doubt, I wi•l not take time to recite the Whole History, the words, which especially make for our present purpose, Are these in the 45th Chap. C•n. 8th Verse.
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and so couch them under one Example, and that shall be in the seducement and fall of Ahab, as we have it in the 22d Chap. of the first Book of Kings, at the 19th Verse;
and so couch them under one Exampl, and that shall be in the seducement and fallen of Ahab, as we have it in the 22d Chap. of the First Book of Kings, At the 19th Verse;
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for it seems God did not only permit the false Spirits to seduce Ahab, but giveth encouragement also, saying, thou shalt prevail, adding a commandment go forth, and likewise allowing of the form of acting in the matter do so.
for it seems God did not only permit the false Spirits to seduce Ahab, but gives encouragement also, saying, thou shalt prevail, adding a Commandment go forth, and likewise allowing of the from of acting in the matter do so.
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and the thing intended, the thing designed was that Ahab should fall at Ramoth Gilead: and concerning the means, inquiry was made, who should entice Ahab, because it was not in the nature of God himself to effect it,
and the thing intended, the thing designed was that Ahab should fallen At Ramoth Gilead: and Concerning the means, inquiry was made, who should entice Ahab, Because it was not in the nature of God himself to Effect it,
Now what were these Prophets of Ahab they were a faithless Generation, whose guile it was, either for reward or •avour of the King to say they had dreamed,
Now what were these prophets of Ahab they were a faithless Generation, whose guile it was, either for reward or •avour of the King to say they had dreamed,
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which is us much, as if he had said, since thou hast Malice to bestow, Extend it upon Ahab, rather than upon Je••phaphat, and falshood to infuse, power it forth upon the four hundred Prophets of Ahab, rather than upon Micah'•, or an• other Prophets of mine:
which is us much, as if he had said, since thou hast Malice to bestow, Extend it upon Ahab, rather than upon Je••phaphat, and falsehood to infuse, power it forth upon the four hundred prophets of Ahab, rather than upon Micah'•, or an• other prophets of mine:
I hope Re•der by this time you are sufficiently convinc'd, that in the Actions of sinful Men there is more to be deem'd of God than his bare permission:
I hope Re•der by this time you Are sufficiently convinced, that in the Actions of sinful Men there is more to be deemed of God than his bore permission:
for doubtless he hath his will therein, mistake me not I beseech you, I mean not Vo••ntaetem Appr ba••onis, His will 〈 ◊ 〉 Approbation, as if the Lord did either Allure, Counsell, or Compel unto Evil:
for doubtless he hath his will therein, mistake me not I beseech you, I mean not Vo••ntaetem Appr ba••onis, His will 〈 ◊ 〉 Approbation, as if the Lord did either Allure, Counsel, or Compel unto Evil:
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He hath threatned Tribu••tion, An••ish and D•••• unto a• the Workers of Iniquity, and that Sentence of his shaft fraud more Stable than all the Marble Pillars upon Earth,
He hath threatened Tribu••tion, An••ish and D•••• unto a• the Workers of Iniquity, and that Sentence of his shaft fraud more Stable than all the Marble Pillars upon Earth,
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But as 〈 ◊ 〉 those that 〈 ◊ 〉, 〈 … 〉 the Lord, let them stand fast as M•nat 〈 ◊ 〉, which 〈 … 〉 by 〈 … 〉 ••t them stand fast in Love, fast in Faith, 〈 … 〉 in ••ve that they keep his Commandments, 〈 … 〉 not from Grace, fast in hope, that they despair 〈 … 〉 in •••••ance, that they •ha• one day enjoy the Rivers of plea•••• in the Kingdom of Heaven for evermore.
But as 〈 ◊ 〉 those that 〈 ◊ 〉, 〈 … 〉 the Lord, let them stand fast as M•nat 〈 ◊ 〉, which 〈 … 〉 by 〈 … 〉 ••t them stand fast in Love, fast in Faith, 〈 … 〉 in ••ve that they keep his commandments, 〈 … 〉 not from Grace, fast in hope, that they despair 〈 … 〉 in •••••ance, that they •ha• one day enjoy the rivers of plea•••• in the Kingdom of Heaven for evermore.
And now I am come to the first argument, whi•h the Apostle produceth here to prove the former propositions, which 〈 ◊ 〉 immediately drawn from the purity of God's Divine Nature, being partly Negative, and partly Affirmative:
And now I am come to the First argument, whi•h the Apostle Produceth Here to prove the former propositions, which 〈 ◊ 〉 immediately drawn from the purity of God's Divine Nature, being partly Negative, and partly Affirmative:
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For he opened his hands, and filleth all things living with his Blessings, the whole Earth is full of his Goodness, (saith the Psalmist) and his Mercies are over all his Works.
For he opened his hands, and fills all things living with his Blessings, the Whole Earth is full of his goodness, (Says the Psalmist) and his mercies Are over all his Works.
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and he will tell you, that the Lord is righteous, though he and his people were wicked, Exod. 9.27. Ask but the m•••ers of humane Wisdom, and they will inform you in this be••••.
and he will tell you, that the Lord is righteous, though he and his people were wicked, Exod 9.27. Ask but the m•••ers of humane Wisdom, and they will inform you in this be••••.
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Doth God tempt no man unto evil? why then (may some say) do the Scriptures seem to speak so plainly to this purpose? why is it said of God, Exod. 4.21. I will harden Pharoah 's heart, that he shall not let the People go: And Exod. 7.22. we read that Pharoah 's heart was harden'd, neither did he hearken unto them, as the Lord had said. And Rom. 1.24. it is said of the Gentiles, that the Lord delivered them up unto a reprobate sense:
Does God tempt no man unto evil? why then (may Some say) do the Scriptures seem to speak so plainly to this purpose? why is it said of God, Exod 4.21. I will harden Pharaoh is heart, that he shall not let the People go: And Exod 7.22. we read that Pharaoh is heart was hardened, neither did he harken unto them, as the Lord had said. And Rom. 1.24. it is said of the Gentiles, that the Lord Delivered them up unto a Reprobate sense:
whereas the Sword reacheth unto the Soul. And the Lord himself in plainer terms taketh it upon himself, Ezek. 14.9. If the Prophet be deceived when he hath spoken a thing, I the Lord have deceived that Prophet:
whereas the Sword reaches unto the Soul. And the Lord himself in plainer terms Takes it upon himself, Ezekiel 14.9. If the Prophet be deceived when he hath spoken a thing, I the Lord have deceived that Prophet:
First, That in all the Scriptures before alledged, th•re is 〈 ◊ 〉 made of some precedent Iniquity in those ungracious Persons, wh••• God so dealeth with, deserving and procuring the hand of God t••, heavily upon them.
First, That in all the Scriptures before alleged, th•re is 〈 ◊ 〉 made of Some precedent Iniquity in those ungracious Persons, wh••• God so deals with, deserving and procuring the hand of God t••, heavily upon them.
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Hath God hardned Pharoah, surely ••••••h ha•d••• himself, Exod. 8 32. Du•ities oft Hominum peccatum O 〈 … 〉 s••th 〈 ◊ 〉 so it was with this Obstinate Sinner, (saith S. A•g•••• ) D••• 〈 … 〉 Ju•••••• •ys• 〈 ◊ 〉 per l••erum a•b•trium, God hardned 〈 ◊ 〉 by his just Judgment,
Hath God hardened Pharaoh, surely ••••••h ha•d••• himself, Exod 8 32. Du•ities oft Hominum peccatum Oh 〈 … 〉 s••th 〈 ◊ 〉 so it was with this Obstinate Sinner, (Says S. A•g••••) D••• 〈 … 〉 Ju•••••• •ys• 〈 ◊ 〉 per l••erum a•b•trium, God hardened 〈 ◊ 〉 by his just Judgement,
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Thus God as a just Judge, seeing the Heart of Man to be wholly bent upon Wickedness, doth inflict upon him the Spiritual Punishment of induration, slumber, blindness,
Thus God as a just Judge, seeing the Heart of Man to be wholly bent upon Wickedness, does inflict upon him the Spiritual Punishment of induration, slumber, blindness,
Thus St. A•gustin speaking of the hardning of Pharoah 's Heart, he thus concludeth, God indeed did incline 〈 ◊ 〉 will of Phar••h, being Evil of it self in this Sin,
Thus Saint A•gustin speaking of the hardening of Pharaoh is Heart, he thus Concludeth, God indeed did incline 〈 ◊ 〉 will of Phar••h, being Evil of it self in this since,
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God i• n•t the Author of Sin, as it is Sin, but as it is the punishment of those former Sins, which we have so presumptuously committed 〈 ◊ 〉 his Divine Majesty.
God i• n•t the Author of since, as it is since, but as it is the punishment of those former Sins, which we have so presumptuously committed 〈 ◊ 〉 his Divine Majesty.
We cannot but be sensible that it is a great wickedness of this present Age too, too heathenish to impute the fault when they have sinned unto the Stars and Planets, by saying they were born under a Malignant Planet,
We cannot but be sensible that it is a great wickedness of this present Age too, too Heathenish to impute the fault when they have sinned unto the Stars and Planets, by saying they were born under a Malignant Planet,
And if you look into the 10th Chap. of Jeremiah at the 2d Verse, you shall not only find this judicial Astrology to be condemned as a heathenish invention,
And if you look into the 10th Chap. of Jeremiah At the 2d Verse, you shall not only find this judicial Astrology to be condemned as a Heathenish invention,
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'Tis true, but it is a will, against his will, that because they did not value or regard that which God had publickly enjoyned them, they should do another thing which he had privately determined;
It's true, but it is a will, against his will, that Because they did not valve or regard that which God had publicly enjoined them, they should do Another thing which he had privately determined;
and he that fulfilleth the will of God in this manner, or rather the will of God is fulfilled upon him, will certainly, without timely and unfeigned repentance, perish unto all Eternity.
and he that fulfilleth the will of God in this manner, or rather the will of God is fulfilled upon him, will Certainly, without timely and unfeigned Repentance, perish unto all Eternity.
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I am now come to the second Argument, which the Apostle produceth here to prove his former proposition, which is drawn from the corruption of Man's own Nature, arising out of these words, but every Man is tempted,
I am now come to the second Argument, which the Apostle Produceth Here to prove his former proposition, which is drawn from the corruption of Man's own Nature, arising out of these words, but every Man is tempted,
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and being defiled rebel against the rules and dictates of right Reason, and so hu••y u•on headlong unto all uncleanness, to draw iniquity with cords of Vanity and sin as it were with Cart-ropes.
and being defiled rebel against the rules and dictates of right Reason, and so hu••y u•on headlong unto all uncleanness, to draw iniquity with cords of Vanity and since as it were with Cart-ropes.
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nor at that time infected, the Corruption came afterwards through the fall of Adam, when that curse of God was laid upon it by reason of Adams Sin;
nor At that time infected, the Corruption Come afterwards through the fallen of Adam, when that curse of God was laid upon it by reason of Adams since;
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Cursed is the Earth for thy sake, Gen. 3.17. In sorrow shalt thou eat of it all the days of thy life, Thorns also and Thistles shall it bring forth unto thee:
Cursed is the Earth for thy sake, Gen. 3.17. In sorrow shalt thou eat of it all the days of thy life, Thorns also and Thistles shall it bring forth unto thee:
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2. For his Soul, it was most divine and heavenly, (Divinâ particulâ Aurae) being a spark of Divinity infused by God himself, who breathed into Man the breath of Life,
2. For his Soul, it was most divine and heavenly, (Divinâ particulâ Aurae) being a spark of Divinity infused by God himself, who breathed into Man the breath of Life,
His will was free from all Bondage, Coaction, or Compulsion whatsoever, so that none but himself could have brought any inconveniencies, or damage unto himself.
His will was free from all Bondage, Coaction, or Compulsion whatsoever, so that none but himself could have brought any inconveniences, or damage unto himself.
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He gave unto Man all things necessary and commodious for a pleasant and an happy life, he gave him liberty and freedom to stand, what more could he desire? It was miserable Man then, that was the cause of his own ruine, who abused that power which God had given him, by suffering the Devil that great Enemy of Mankind, who always Enveighed at his prosperity, to beguile and poyson him with an Apple, not by force,
He gave unto Man all things necessary and commodious for a pleasant and an happy life, he gave him liberty and freedom to stand, what more could he desire? It was miserable Man then, that was the cause of his own ruin, who abused that power which God had given him, by suffering the devil that great Enemy of Mankind, who always Enveighed At his Prosperity, to beguile and poison him with an Apple, not by force,
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For so God had said before, in the day that thou eatest thereof thou shalt surely dye, Gen. 2, 17. Man was now after all this, subject unto all infirmities, his Body to the Temporal, his Soul unto the Spiritual and eternal Death.
For so God had said before, in the day that thou Eatest thereof thou shalt surely die, Gen. 2, 17. Man was now After all this, Subject unto all infirmities, his Body to the Temporal, his Soul unto the Spiritual and Eternal Death.
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So that now (our natures being corrupted) the soundness and integrity of all the faculties therein are diseased, the Image of God is wholly defaced, the Soul is taken up with a Mass of Injustice,
So that now (our nature's being corrupted) the soundness and integrity of all the faculties therein Are diseased, the Image of God is wholly defaced, the Soul is taken up with a Mass of Injustice,
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nor shall he ever be delivered from that Corruption, whereunto he is Subject, until he attains unto the State of glorification, wherein it shall as certainly be verified, non potest peccare, he cannot Sin,
nor shall he ever be Delivered from that Corruption, whereunto he is Subject, until he attains unto the State of glorification, wherein it shall as Certainly be verified, non potest Peccare, he cannot since,
Which necessity of Sinning in the mean time is not in any external cause, but in the decayed Nature of Man, upon the fall whereof cometh Vanity in the Mind,
Which necessity of Sinning in the mean time is not in any external cause, but in the decayed Nature of Man, upon the fallen whereof comes Vanity in the Mind,
S. Paul himself complained hereof, Rom. 7, 23. He found one Law in his Mind, another in his Members, striving against the Law of his Mind, and leading him from that which was true, just,
S. Paul himself complained hereof, Rom. 7, 23. He found one Law in his Mind, Another in his Members, striving against the Law of his Mind, and leading him from that which was true, just,
The Lord hateth all abomination of Errour, and they that fear God, love it not, saith the Son of Syrach, Eccles. 15.11, 12. Again in the last Verse of that Chapter he hath Commanded no man to do wickedly,
The Lord hates all abomination of Error, and they that Fear God, love it not, Says the Son of Sirach, Eccles. 15.11, 12. Again in the last Verse of that Chapter he hath Commanded no man to do wickedly,
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In a word, whensoever the Devil shall assault us by any manner of Temptation, let us I beseech you both remember and practise what S. Peter hath prescribed unto us 1. Peter 5.9. Whom resist stedfast in the Faith, and by how much the De••••• •he more watchful for his Prey, let us I beseech you, be so m••• the more watchful unto prayer to withstand him.
In a word, whensoever the devil shall assault us by any manner of Temptation, let us I beseech you both Remember and practise what S. Peter hath prescribed unto us 1. Peter 5.9. Whom resist steadfast in the Faith, and by how much the De••••• •he more watchful for his Prey, let us I beseech you, be so m••• the more watchful unto prayer to withstand him.
for when once Lust hath conceived, it bringeth forth sin, and si• when it is finished bringeth forth death, death and destruction both to body and soul,
for when once Lust hath conceived, it brings forth since, and si• when it is finished brings forth death, death and destruction both to body and soul,
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and answered all the objection• that might possibly have been brought to oppose it. So I beseech all that bear the name of Christians, to abandon every wicked conceit,
and answered all the objection• that might possibly have been brought to oppose it. So I beseech all that bear the name of Christians, to abandon every wicked conceit,
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or opinion of their Maker, and likewise not to be any way concerned for the non-apprehension of those sublime mysteries, which he doth no• think either profitable,
or opinion of their Maker, and likewise not to be any Way concerned for the non-apprehension of those sublime Mysteres, which he does no• think either profitable,
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Bu• let us all unanimously joyn in the diligent fulfilling this most seasonable and excellent advice of S•lomon, Fear God and keep his Commandments for this is the Whole Duty of Man;
Bu• let us all unanimously join in the diligent fulfilling this most seasonable and excellent Advice of S•lomon, fear God and keep his commandments for this is the whole Duty of Man;
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But as for the Books of God's Councils and secret Decrees which are clasped up, that no man may read them, let us leave them unto th• Lamb and blessed Trinity;
But as for the Books of God's Councils and secret Decrees which Are clasped up, that no man may read them, let us leave them unto th• Lamb and blessed Trinity;
and for our Posteritie's after us These let us search, and inquire into with all imaginable care and diligence and with reverence and submission, let us with the Prophet David Meditat• upon them day,
and for our Posterity's After us These let us search, and inquire into with all imaginable care and diligence and with Reverence and submission, let us with the Prophet David Meditat• upon them day,
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