A learned treatise in three parts, 1 The definition 2 The distribution of Divinity. 3 The happinesse of man; as it was scholastically handled by John Stoughton D.D. in Immanuell Colledge Chappell in Cambridge, while he was fellow there: and now published according to the copy left under his own hand.
CHAP. I. IF Plutarchs discourse be reasonable, that a Philosopher should be so far from being shy and shunning the converse with great Men, that are in place and magistracy, that they should take most pleasure in taking paines to instruct them because their lives being exemplary, their labor with them might redound to the benefit of the whole common weal:
CHAP. I. IF Plutarchs discourse be reasonable, that a Philosopher should be so Far from being shy and shunning the converse with great Men, that Are in place and magistracy, that they should take most pleasure in taking pains to instruct them Because their lives being exemplary, their labour with them might redound to the benefit of the Whole Common weal:
and if that be recorded of that of the Jewes in the Ecclesiasticall history as an act of Barbarous inhumanity, that they poysoned the fountaines in hatred of the Christians, or mankind rather:
and if that be recorded of that of the Jews in the Ecclesiastical history as an act of Barbarous inhumanity, that they poisoned the fountains in hatred of the Christians, or mankind rather:
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then will I labor to forget the difficulty of this imploiment, and rather think upon the publick utility of such an exercise appointed for the training up of the Sons of the Prophets, the curing of the eyes (as they call the Universities) that see for many, the healing of the waters (by casting salt into them as the Prophet Elisha did) whose streames make glad the citty of God, the Churches throughout the whole kingdome.
then will I labour to forget the difficulty of this employment, and rather think upon the public utility of such an exercise appointed for the training up of the Sons of the prophets, the curing of the eyes (as they call the Universities) that see for many, the healing of the waters (by casting salt into them as the Prophet Elisha did) whose streams make glad the City of God, the Churches throughout the Whole Kingdom.
Cast thy bread upon the waters, sayth the Preacher, thy seed in fruitfull ground in locis irriguis & propterea benedictionis feracibus, as Junius expounds it.
Cast thy bred upon the waters, say the Preacher, thy seed in fruitful ground in locis irriguis & propterea benedictionis feracibus, as Junius expounds it.
He that makes an harpe would go more willingly about it, if he were assured, it were for one that would build the wals of Thebes with it as Amphion did:
He that makes an harp would go more willingly about it, if he were assured, it were for one that would built the walls of Thebes with it as Amphion did:
like Pompeyes ship in which God overcomes the enemy of mankinde the Divell, the most dangerous Pirat, who is therefore stiled in Scripture NONLATINALPHABET:
like Pompeyes ship in which God overcomes the enemy of mankind the devil, the most dangerous Pirate, who is Therefore styled in Scripture:
like Argo that brings the golden fleece, the grace of God in Jesus Christ, who is the Lambe of God that taketh away the sinnes of the World, as John cals him:
like Argo that brings the golden fleece, the grace of God in jesus christ, who is the Lamb of God that Takes away the Sins of the World, as John calls him:
and he that explains the Principles of Religion, the Analogy of Faith, tunes an harpe for them, by whose sweet harmony the living stones come together into the building:
and he that explains the Principles of Religion, the Analogy of Faith, Tunis an harp for them, by whose sweet harmony the living stones come together into the building:
And these places of learning if any, are those waters of the preacher which are feraces benedictionis, like that good ground in the parable that yeelds increase a hundred fold,
And these places of learning if any, Are those waters of the preacher which Are feraces benedictionis, like that good ground in the parable that yields increase a hundred fold,
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I have made choice (according to the institution and nature of this exercise) to handle the fundamentall points of Divinity, which though they may seem as they are few in number,
I have made choice (according to the Institution and nature of this exercise) to handle the fundamental points of Divinity, which though they may seem as they Are few in number,
And because it was the counsell of Polybius for history NONLATINALPHABET, to frame a body of it, which is applyed by a learned Divine by better right to Divinity. I purpose to follow that advise and contrive a body of Divinity: wherein if you find me vary for the form,
And Because it was the counsel of Polybius for history, to frame a body of it, which is applied by a learned Divine by better right to Divinity. I purpose to follow that Advice and contrive a body of Divinity: wherein if you find me vary for the from,
I cannot hold it any shame after Austin to write Retractations professing my name among those, qui proficiendo scribūt, & scribendo proficiunt, as he speaks.
I cannot hold it any shame After Austin to write Retractations professing my name among those, qui proficiendo scribunt, & scribendo proficiunt, as he speaks.
But I answer first, though I should but make an entrance, yet I should meet with many matters of great importance & use (as you shall perceive) which have not been explained within the memory of the greatest part of this Auditory.
But I answer First, though I should but make an Entrance, yet I should meet with many matters of great importance & use (as you shall perceive) which have not been explained within the memory of the greatest part of this Auditory.
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Second, I hope to ride some way because I intend to point at onely all petty passages and to prosecute them alone, which I shall judge fundamentall and necessary.
Second, I hope to ride Some Way Because I intend to point At only all Petty passages and to prosecute them alone, which I shall judge fundamental and necessary.
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One thing more I desire you to remember, that as he sayd by way of Apology for himself, of the harsh & barbarous names of towns that are in the Catalogue of those things that will not be written in a florid stile NONLATINALPHABET, as the Greek; elegantly:
One thing more I desire you to Remember, that as he said by Way of Apology for himself, of the harsh & barbarous names of Towns that Are in the Catalogue of those things that will not be written in a florid style, as the Greek; elegantly:
and so it were to deck and trim the fundamentall points of Divinity: they would be so fine (as we say of some effoeminate gallants) that they would be the worse for it.
and so it were to deck and trim the fundamental points of Divinity: they would be so fine (as we say of Some effeminate gallants) that they would be the Worse for it.
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And thus without any more premised in commendation of this manner of proceeding, I begin with that which first offers it selfe in the consideration of any Art, the Definition of Divinity: which I will propound two wayes.
And thus without any more premised in commendation of this manner of proceeding, I begin with that which First offers it self in the consideration of any Art, the Definition of Divinity: which I will propound two ways.
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which inclines and bows truths, without injurious violence, to the condition and satisfaction of the Auditors, in regard of some circumstances. The first I conceive thus.
which inclines and bows truths, without injurious violence, to the condition and satisfaction of the Auditors, in regard of Some Circumstances. The First I conceive thus.
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wherein you have according to the law of definitions, two portions. First, the generall, conteining the community, by which it agrees with other Arts and Sciences;
wherein you have according to the law of definitions, two portions. First, the general, containing the community, by which it agrees with other Arts and Sciences;
Second, the speciall, conteining the Propriety, by which it is divided and differenced from all other and constituted that which it is in its own peculiar essence, which two if they be rightly taken the definition must needs be accurate;
Second, the special, containing the Propriety, by which it is divided and differenced from all other and constituted that which it is in its own peculiar essence, which two if they be rightly taken the definition must needs be accurate;
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First of the generall, that it is a Doctrine, by a Doctrine I understand a comprehension orderly of certaine catholicall precepts that are homogeneall one to another,
First of the general, that it is a Doctrine, by a Doctrine I understand a comprehension orderly of certain catholical Precepts that Are homogeneal one to Another,
First, Because it is in more common use among the best Divines then any other (which is the best rule to follow in this case) and sounds most gravely and fitly in my eare.
First, Because it is in more Common use among the best Divines then any other (which is the best Rule to follow in this case) and sounds most gravely and fitly in my ear.
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whether they be written in books, and delivered or not, as the Logitians you know teach you to distinguish those termes of Science, Art and Prudence and the like, signifying primarily habits of the understanding, have misled many (and all the School-men) and made them misconceive the nature of them as though they were nothing else,
whither they be written in books, and Delivered or not, as the Logicians you know teach you to distinguish those terms of Science, Art and Prudence and the like, signifying primarily habits of the understanding, have misled many (and all the Schoolmen) and made them misconceive the nature of them as though they were nothing Else,
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but intellectuall habits, which indeed they are considered as attained by us, but this respect is but accidentall to them and seperable, and no wayes essentiall.
but intellectual habits, which indeed they Are considered as attained by us, but this respect is but accidental to them and separable, and no ways essential.
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so this name of Doctrine attributed to Divinity may intimate (as some have observed) the impossibility of attayning to this skill without a teacher (How can I understand without a teacher, sayd the Eunuch in the Acts to Philip ) and withall the excellency of the Doctor because all that come to it must be NONLATINALPHABET, taught of God as the Scripture speaks, we have one Doctor, saith our Saviour, Cathedram habet in coelo qui corda docet, according to the Father:
so this name of Doctrine attributed to Divinity may intimate (as Some have observed) the impossibility of attaining to this skill without a teacher (How can I understand without a teacher, said the Eunuch in the Acts to Philip) and withal the excellency of the Doctor Because all that come to it must be, taught of God as the Scripture speaks, we have one Doctor, Says our Saviour, Cathedram habet in coelo qui Corda docet, according to the Father:
though the matter be of small consequence, and though in the originall of it, it import but an extrinsecall and adventitious relation of teaching, I rather prefer this, and call it a Doctrine:
though the matter be of small consequence, and though in the original of it, it import but an extrinsical and adventitious Relation of teaching, I rather prefer this, and call it a Doctrine:
because as I apprehend it, the distribution of Art is not generis in species, but adjuncti in subjecta, all the distinction of them being taken from the Objects as all agree, which in an Analogicall sense are said to make a specificall difference between habits:
Because as I apprehend it, the distribution of Art is not Generis in species, but adjuncti in subjecta, all the distinction of them being taken from the Objects as all agree, which in an Analogical sense Are said to make a specifical difference between habits:
But it may be said that this seemes not the full, and immediate Genus (for so we will call it) because it expresses only that agreement which every Art hath with another,
But it may be said that this seems not the full, and immediate Genus (for so we will call it) Because it Expresses only that agreement which every Art hath with Another,
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First, the division of Arts is taken (as I noted even now) from the subjects by which the same thing in essence comes to be multiplyed and diversified,
First, the division of Arts is taken (as I noted even now) from the subject's by which the same thing in essence comes to be multiplied and diversified,
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so that the Generality of that word Doctrine seemes to be sufficiently restrained and limited by the mention of the proper object without any further curiosity.
so that the Generality of that word Doctrine seems to be sufficiently restrained and limited by the mention of the proper Object without any further curiosity.
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Second, It being not agreed what is the best and most accurate distributions of Arts, I judge it more convenient to rest in that which is commonly received,
Second, It being not agreed what is the best and most accurate distributions of Arts, I judge it more convenient to rest in that which is commonly received,
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and had rather that Generality too much should be taxed as insufficiency, then too much particularity should breed obscurity, especially considering that this is a place not to examin,
and had rather that Generality too much should be taxed as insufficiency, then too much particularity should breed obscurity, especially considering that this is a place not to examine,
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but to set a work those grounds which Divinity must needs borrow from higher Arts. Third, to give some satisfaction I will enquire of these three things.
but to Set a work those grounds which Divinity must needs borrow from higher Arts. Third, to give Some satisfaction I will inquire of these three things.
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For the kind I will mention but a double Series of Arts out of which you may fetch the primum genus of Divinity, the first is known to the most or many of you, where Arts are first divided into Generall and particular,
For the kind I will mention but a double Series of Arts out of which you may fetch the primum genus of Divinity, the First is known to the most or many of you, where Arts Are First divided into General and particular,
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then particular into Mathematicall and Philosophicall; Philosophicall againe into Naturall and Morall; Morall into the root Theology, and the branches Ethicks;
then particular into Mathematical and Philosophical; Philosophical again into Natural and Moral; Moral into the root Theology, and the branches Ethics;
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so that if you would frame the next Genus of divinity you must call it a Particular Art the root of Morall doctrine &c. I might produce many other of ancient and moderne authors if it were needfull or profitable,
so that if you would frame the next Genus of divinity you must call it a Particular Art the root of Moral Doctrine etc. I might produce many other of ancient and modern Authors if it were needful or profitable,
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as many precepts about a certaine subject collected make one Art, so many Arts make one NONLATINALPHABET, between every of which there is as lawfull sequence and subordination as there is between the severall parts of the same Art:
as many Precepts about a certain Subject collected make one Art, so many Arts make one, between every of which there is as lawful sequence and subordination as there is between the several parts of the same Art:
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as Suarez relates the opinion of Aegidius and Antonius Mirandula concerning Metaphisicks: now the hint of this division must be taken from the Objects as I noted before:
as Suarez relates the opinion of Aegidius and Antonius Mirandula Concerning Metaphysics: now the hint of this division must be taken from the Objects as I noted before:
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Therefore if the object of Art in generall, be ens, in generall as is commonly said (and for ought that I know truly) the species of Art will accompany the Species of ens, and goe hand in hand with them:
Therefore if the Object of Art in general, be ens, in general as is commonly said (and for ought that I know truly) the species of Art will accompany the Species of ens, and go hand in hand with them:
though there can be no genericall community between God and the Creature as the Schoolemen shew) and so ars is either de ente increato, or de ente creato: Art de ente creato, is either of it in generall or in particular:
though there can be no generical community between God and the Creature as the Schoolmen show) and so ars is either de ente increato, or de ente creato: Art de ente creato, is either of it in general or in particular:
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for all being comprised there where any affection or species swels to too great a bulk, it will send forth a colony as it were, and erect a particular Art:
for all being comprised there where any affection or species Swells to too great a bulk, it will send forth a colony as it were, and erect a particular Art:
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all which guide him in his operations towards his happinesse and perfection, as the generall Art (wherein he is handled as well as the rest) regulate him in his essence and constitution:
all which guide him in his operations towards his happiness and perfection, as the general Art (wherein he is handled as well as the rest) regulate him in his essence and constitution:
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and they consider man either single or in society, concerning man single, either in ordine ad Deum, which is Divinity, or in ordine ad hominem, which is Ethicks: and out of this you may collect more strictly the proper genus of this Doctrine from the speciall habitude to the neerest object, which is the operations of man single,
and they Consider man either single or in society, Concerning man single, either in Order ad God, which is Divinity, or in Order ad hominem, which is Ethics: and out of this you may collect more strictly the proper genus of this Doctrine from the special habitude to the nearest Object, which is the operations of man single,
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But I will not insist upon these Metaphysicall and generall notions, which are little sought into by reason of the difficult abstraction from particulars,
But I will not insist upon these Metaphysical and general notions, which Are little sought into by reason of the difficult abstraction from particulars,
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and then the question will be whether our knowledge of Theologicall truths be Scientia. Second, by a Metonymie of the Adjunct for the Subject, for the truths themselves apprehended,
and then the question will be whither our knowledge of Theological truths be Scientia. Second, by a Metonymy of the Adjunct for the Subject, for the truths themselves apprehended,
when we speak of an Art or Science, and then the question is whether the precepts in Theology be such as are the Subject of such an habit, as we call a Science.
when we speak of an Art or Science, and then the question is whither the Precepts in Theology be such as Are the Subject of such an habit, as we call a Science.
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the precepts in this being as in other, desinitions, distributions and consectaries that explaine proprieties, all which make reciprocall and Catholicall axioms:
the Precepts in this being as in other, definitions, distributions and Consequences that explain proprieties, all which make reciprocal and Catholical axioms:
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and if it be objected that many things in Divinity dependupon contingent fact, as the fall of our first parents, and the Incarnation of our Saviour, with the rest of his performances,
and if it be objected that many things in Divinity dependupon contingent fact, as the fallen of our First Parents, and the Incarnation of our Saviour, with the rest of his performances,
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Third, I distinguish the existence and essence, or rather the condition of the things, and the connexion in the Rule, the former is contingent and mutable,
Third, I distinguish the existence and essence, or rather the condition of the things, and the connexion in the Rule, the former is contingent and mutable,
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yea contrary in one Scientia (as without question the knowledge that God hath of Divinity is Scientia, in another opinion which apprehends them not without doubting cum formidine oppositi, as the Schoole speaks, in another Faith that assents to them only,
yea contrary in one Scientia (as without question the knowledge that God hath of Divinity is Scientia, in Another opinion which apprehends them not without doubting cum formidine oppositi, as the School speaks, in Another Faith that assents to them only,
and according to this acception the resolution of this question, follows from the former affirmative, because there I determined that the precepts in this Doctrine are such.
and according to this acception the resolution of this question, follows from the former affirmative, Because there I determined that the Precepts in this Doctrine Are such.
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Second, for the certaine knowledge of any axiom, whatsoever the cōdition of it be: which is the most common signification of scire in common phrase of speech:
Second, for the certain knowledge of any axiom, whatsoever the condition of it be: which is the most Common signification of Scire in Common phrase of speech:
and thus also the resolution of the question is affirmative, because the certainty of faith by which we assent to divine truths upon a divine testimony is as great as of any demonstrative syllogysme:
and thus also the resolution of the question is affirmative, Because the certainty of faith by which we assent to divine truths upon a divine testimony is as great as of any demonstrative syllogysme:
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Third, for the evident knowledge of a conclusion by a convincing reason, or demonstration, and in this sense it seems to be used by Aristotle; and after him the Schoolmen,
Third, for the evident knowledge of a conclusion by a convincing reason, or demonstration, and in this sense it seems to be used by Aristotle; and After him the Schoolmen,
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Only it is said that passions may be so demonstrated of their proper subjects which may well be called in question by the same reason that I alleadged for the other.
Only it is said that passion may be so demonstrated of their proper subject's which may well be called in question by the same reason that I alleged for the other.
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First, the knowledge of which must be considered according to his different condition either in natura integra or corrupta, for many things he did know then scientifically, which now he doth so much as opinio natively:
First, the knowledge of which must be considered according to his different condition either in Nature Whole or corrupta, for many things he did know then scientifically, which now he does so much as opinio natively:
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Second, the precepts of Divinity are in a double difference, some are aeternijuris, some are liberae voluntatis, that I may speak so for distinction sake:
Second, the Precepts of Divinity Are in a double difference, Some Are aeternijuris, Some Are liberae voluntatis, that I may speak so for distinction sake:
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for instance, in the state of innocency the promise of another life, to which Adam should have been exalted upon observance of the covenant, was liberae voluntatis, as the most agree, and the precept of that I call so,
for instance, in the state of innocency the promise of Another life, to which Adam should have been exalted upon observance of the Covenant, was liberae voluntatis, as the most agree, and the precept of that I call so,
Third, Evidence is either in regard of the simple termes, the things themselves, which by reason of more or lesse abstraction or such like circumstances, may be evident or obscure, more or lesse.
Third, Evidence is either in regard of the simple terms, the things themselves, which by reason of more or less abstraction or such like Circumstances, may be evident or Obscure, more or less.
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First, all Theologicall precepts areevident in themselves though not to us, as Thomas Distinguishes of propositions that are per se nota secūdum se though not quoad nos, of which this he gives as one Deus est: the reason is because the termes are essentiall one to another as they must be in all Catholick axioms.
First, all Theological Precepts areevident in themselves though not to us, as Thomas Distinguishes of propositions that Are per se nota secūdum se though not quoad nos, of which this he gives as one Deus est: the reason is Because the terms Are essential one to Another as they must be in all Catholic axioms.
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of the second, that the other he could not scire of himself, because they depended on the free liberall grace of God, which he could not penetrate, till it pleased him to signifie his good pleasure by Revelation,
of the second, that the other he could not Scire of himself, Because they depended on the free liberal grace of God, which he could not penetrate, till it pleased him to signify his good pleasure by Revelation,
Man faln, can know neither the one kinde nor other, scientifically and savingly, without Revelation of the object and elevation of the faculty, and then he may evidently:
Man fallen, can know neither the one kind nor other, scientifically and savingly, without Revelation of the Object and elevation of the faculty, and then he may evidently:
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I confesse I seeme in this to strive against the streame of the Schoolemen, who seem to make evidence of the nature of Faith, out of the Apostle, who saith faith is of things that are not seen, and make faith and science opposite habits;
I confess I seem in this to strive against the stream of the Schoolmen, who seem to make evidence of the nature of Faith, out of the Apostle, who Says faith is of things that Are not seen, and make faith and science opposite habits;
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yet by this Synechdoche as I sayd the collection of many are called one, and are so unitate ordinis, which sufficeth sayth Gregory of Valentia to the unity of a Science.
yet by this Synecdoche as I said the collection of many Are called one, and Are so unitate Order, which Suffices say Gregory of Valentia to the unity of a Science.
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And now I come to the third inquisition of the end, whether this doctrine be Speculative or Practicall: where I premise a few necessary observations for the better understanding of it,
And now I come to the third inquisition of the end, whither this Doctrine be Speculative or Practical: where I premise a few necessary observations for the better understanding of it,
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First, in the largest extent of the signification, it comprehends these three things under it NONLATINALPHABET and NONLATINALPHABET for all these are operation, the first of the understanding, the second of the will, the third of all the faculties.
First, in the Largest extent of the signification, it comprehends these three things under it and for all these Are operation, the First of the understanding, the second of the will, the third of all the faculties.
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for that is fallible, for in both kinds of practicall, NONLATINALPHABET & NONLATINALPHABET, they may propound to themselves Speculation as a Gentleman may study Architecture for delight in the contemplation,
for that is fallible, for in both Kinds of practical, &, they may propound to themselves Speculation as a Gentleman may study Architecture for delight in the contemplation,
These observations being thus dispatched, I answer in a word affirmatively that Divinity is a Practicall Doctrine, and conclude this truth in this one Reason:
These observations being thus dispatched, I answer in a word affirmatively that Divinity is a Practical Doctrine, and conclude this truth in this one Reason:
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and whose proper end is operation, for these make it practicall, and it is sayth Durand very well, practicall, radicaliter à subjecto formaliter à fine, but Divinity is such as shall appeare in the explication of the latter part of the Definition immediately succeeding; therefore Divinity is Practicall.
and whose proper end is operation, for these make it practical, and it is say Durand very well, practical, radicaliter à Subject formaliter à fine, but Divinity is such as shall appear in the explication of the latter part of the Definition immediately succeeding; Therefore Divinity is Practical.
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First, that God is the object of Divinity, who is not res operabilis à nobis, and therefore the first condition of a Practical Art is not found in this:
First, that God is the Object of Divinity, who is not Rest operabilis à nobis, and Therefore the First condition of a Practical Art is not found in this:
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for the present I say God is not the subject of Divinity nor principally considered in it according to his nature for he that doth so sayth Durand, sumit formam Philosophi, but in Relation to our works as they are terminated in him objectivè, and in some sense that is true, which the same Author affirmes, not qua Deus, as the Thomists would have it,
for the present I say God is not the Subject of Divinity nor principally considered in it according to his nature for he that does so say Durand, Sumit formam Philosophy, but in Relation to our works as they Are terminated in him objectivè, and in Some sense that is true, which the same Author affirms, not qua Deus, as the Thomists would have it,
Second, it is objected that the last end of Divinity is the vision of God, which is speculative and therefore the second condition of a Practicall Art agrees not to Divinity, to which I answer.
Second, it is objected that the last end of Divinity is the vision of God, which is speculative and Therefore the second condition of a Practical Art agrees not to Divinity, to which I answer.
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quia semper pro una scripturae columna in qua agitur de his quae sunt pure speculabilia à nobis sunt plusquam quingenta folia in quibus agitur de pure practicis, as Durand writes:
quia semper Pro una Scriptures columna in qua agitur de his Quae sunt pure speculabilia à nobis sunt plusquam quingenta folia in quibus agitur de pure Practicis, as Durand writes:
but Affective, which opinion is true though not in opposition to practick, for that affection is in order to action, that that is the last: more plainly. 2. Tim. 3.16.17. All the scripture is profitable for doctrine for instruction in righteousnesse that the man of God may be perfect, throughly furnished NONLATINALPHABET, to every good work: John 13.17. If you know these things, blessed are yee if ye doe them, sayth our Saviour. James 1.22. But be ye doers of the word and not hearers onely deceiving your selves.
but Affective, which opinion is true though not in opposition to practic, for that affection is in order to actium, that that is the last: more plainly. 2. Tim. 3.16.17. All the scripture is profitable for Doctrine for instruction in righteousness that the man of God may be perfect, thoroughly furnished, to every good work: John 13.17. If you know these things, blessed Are ye if you do them, say our Saviour. James 1.22. But be you doers of the word and not hearers only deceiving your selves.
Second, what kind of doctrine in particular that seeming large and generall. Third, what manner of doctrine for the condition and quality whether scientia or not.
Second, what kind of Doctrine in particular that seeming large and general. Third, what manner of Doctrine for the condition and quality whither scientia or not.
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It remaines now that I proceed to the second and particular part of that definition that this doctrine is of Mans happinesse, that this same thing may be expressed in other equipollent terms I touched before,
It remains now that I proceed to the second and particular part of that definition that this Doctrine is of men happiness, that this same thing may be expressed in other equipollent terms I touched before,
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First, that I call it happines rather then Salvation, because this latter word in the common acception there of implies and presupposes a state of evill and misery from which man is to be saved, which is not generall enough for our purpose, being but one parcell of that divinity doctrine as it is usually and rightly handled of all,
First, that I call it happiness rather then Salvation, Because this latter word in the Common acception there of Implies and presupposes a state of evil and misery from which man is to be saved, which is not general enough for our purpose, being but one parcel of that divinity Doctrine as it is usually and rightly handled of all,
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for both Adam in the state of integrity had actuall felicity, and should still have had so long as he continued in integrity & so have the children of God in the state of Regeneration, though they be translated into the kingdome of heaven and glorified,
for both Adam in the state of integrity had actual felicity, and should still have had so long as he continued in integrity & so have the children of God in the state of Regeneration, though they be translated into the Kingdom of heaven and glorified,
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Either first, by extending the signification of the word eternall happinesse (which is ordinarily taken for that estate which abides with the children of God in the kingdom of heaven;
Either First, by extending the signification of the word Eternal happiness (which is ordinarily taken for that estate which abides with the children of God in the Kingdom of heaven;
because that is to indure without alteration and change to all eternity) so that it may take that happinesse of this life along with it, both together making but one context of Eternall happines.
Because that is to endure without alteration and change to all eternity) so that it may take that happiness of this life along with it, both together making but one context of Eternal happiness.
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Or secondly by changing the whole phrase, delivering the sense in these or the like terms that it is a Doctrine teaching to live well here, that we may live happily hereafter and that to all perpetuity, which will come to the same effect:
Or secondly by changing the Whole phrase, delivering the sense in these or the like terms that it is a Doctrine teaching to live well Here, that we may live happily hereafter and that to all perpetuity, which will come to the same Effect:
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and all those means that lead unto it which are either, those gracious acts of God such as are Redemption, Vocation, Justificatiō, Sanctificatiō & the rest,
and all those means that led unto it which Are either, those gracious acts of God such as Are Redemption, Vocation, Justification, Sanctification & the rest,
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or those pious acts of man, wch are necessary for the obteining thereof, especially those that directly and immediately have God for their object, being his proper worship and service:
or those pious acts of man, which Are necessary for the obtaining thereof, especially those that directly and immediately have God for their Object, being his proper worship and service:
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And according to this explication of the word, you may easily discerne that those opinions would not stand in opposition one to the other, one of which saith that mans operations are the subject of this Doctrine:
And according to this explication of the word, you may Easily discern that those opinions would not stand in opposition one to the other, one of which Says that men operations Are the Subject of this Doctrine:
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as Arminius also in his private disputations makes, actio hominis quam Deo praestare tenetur, and in word Religio, which is the same with the former, only it omits the reference that those actions have to the end, happines, which notwithstanding the same author addes expresly in his definition of Theology:
as Arminius also in his private disputations makes, actio hominis quam God praestare tenetur, and in word Religio, which is the same with the former, only it omits the Referente that those actions have to the end, happiness, which notwithstanding the same author adds expressly in his definition of Theology:
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it being as impossible in ordinary course, that man should bee reduced to his perfection, his happines, without the culture of Gods grace, as it is that other inferior creatures should be reduced to their perfection, their last end; without intervention of mans care:
it being as impossible in ordinary course, that man should be reduced to his perfection, his happiness, without the culture of God's grace, as it is that other inferior creatures should be reduced to their perfection, their last end; without intervention of men care:
there being the like proportion in the dependance of other creatures upon man, to be managed by him, that there is of man upon God, to be managed by him, and something more:
there being the like proportion in the dependence of other creatures upon man, to be managed by him, that there is of man upon God, to be managed by him, and something more:
Third, therefore to dispatch the explication of this latter part of this definition, and shew how these words of mans happines, conteine the specialities of divinity:
Third, Therefore to dispatch the explication of this latter part of this definition, and show how these words of men happiness, contain the specialities of divinity:
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That is the subject of a Science or Art saith Gregory de Valentia, which is the subject of those conclusions (as he cals them) or precepts that are principally intended in that Science:
That is the Subject of a Science or Art Says Gregory de Valentia, which is the Subject of those conclusions (as he calls them) or Precepts that Are principally intended in that Science:
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and distinguishes nicely between this subjectum & objectum, which he makes the precepts themselves where you may note scientia, to be taken for the habit of our understanding:
and Distinguishes nicely between this Subjectum & Objectum, which he makes the Precepts themselves where you may note scientia, to be taken for the habit of our understanding:
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and the two former agree with that I brought out of Valentia: so that not to hold you longer in this, I conclude that in a word to be the subject of a Science, that is the subject of the Scientificall precepts therein conteined:
and the two former agree with that I brought out of Valentia: so that not to hold you longer in this, I conclude that in a word to be the Subject of a Science, that is the Subject of the Scientifical Precepts therein contained:
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now I assume, But mans happines so taken as I have explained it, including all the meanes unto it and the parts of it, is the subject of the precepts of divinity which are principally intended in it,
now I assume, But men happiness so taken as I have explained it, including all the means unto it and the parts of it, is the Subject of the Precepts of divinity which Are principally intended in it,
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for except the definition it selfe of Theology, wherein it is a part of the praedicate it or some part or affection of it is the subject in all the rest:
for except the definition it self of Theology, wherein it is a part of the predicate it or Some part or affection of it is the Subject in all the rest:
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there being many precepts of this Art, because there be many particulars of this subject, as I shewed the last time that Arts are multiplied because their subjects are multiplied:
there being many Precepts of this Art, Because there be many particulars of this Subject, as I showed the last time that Arts Are multiplied Because their subject's Are multiplied:
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man is as it were the materiale and happines the formalis ratio subjecti: And thus much of this first definition of Theology that it is a Doctrine of mans happines.
man is as it were the material and happiness the Formalis ratio Subject: And thus much of this First definition of Theology that it is a Doctrine of men happiness.
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There may be diverse things objected both against this latter part, which I have passed over more lightly and lesse distinctly then I purposed for some reasons, and against the whole:
There may be diverse things objected both against this latter part, which I have passed over more lightly and less distinctly then I purposed for Some Reasons, and against the Whole:
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Only give me leave to illustrate this definition out of the Scripture, for though the word of God aime not at the laying down of artificiall and notionall truths;
Only give me leave to illustrate this definition out of the Scripture, for though the word of God aim not At the laying down of artificial and notional truths;
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The first point at it, in generall as for instance. John 6.68. Peter cals the doctrine of our Saviour, NONLATINALPHABET, for when our Saviour upon occasion of the going back of many of his disciples from him asked his Apostles, will ye also go away, this is Peters answer;
The First point At it, in general as for instance. John 6.68. Peter calls the Doctrine of our Saviour,, for when our Saviour upon occasion of the going back of many of his Disciples from him asked his Apostles, will you also go away, this is Peter's answer;
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whether shall we go? thou hast the words of eternall life: Luc. 1.77. It is stiled NONLATINALPHABET, for in Zacharies song this is said to be the scope, and imploiment of John the forerunner of Christ, to prepare the wayes of the Lord to give knowledge of Salvation to his people in the forgivenes of their sins: Acts 13.26. Paul termes the preaching of the Gospell by himself, and the rest of the Apostles NONLATINALPHABET:
whither shall we go? thou hast the words of Eternal life: Luke 1.77. It is styled, for in Zacharies song this is said to be the scope, and employment of John the forerunner of christ, to prepare the ways of the Lord to give knowledge of Salvation to his people in the forgiveness of their Sins: Acts 13.26. Paul terms the preaching of the Gospel by himself, and the rest of the Apostles:
The second sort of places seeme more fully to comprehend the definition, of which it shall suffice to have produced but three, 1. Tim. 6.3. the Apostle Paul expresseth it in these words, NONLATINALPHABET, a Doctrine of Religion or godlines, or according to godlines, which by some of our Divines is used in so many words to this purpose;
The second sort of places seem more Fully to comprehend the definition, of which it shall suffice to have produced but three, 1. Tim. 6.3. the Apostle Paul Expresses it in these words,, a Doctrine of Religion or godliness, or according to godliness, which by Some of our Divines is used in so many words to this purpose;
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as you may remember I said some Divines did: the second place is more plaine and full. Tit. 1.1. NONLATINALPHABET, where you may have both expresly mentioned:
as you may Remember I said Some Divines did: the second place is more plain and full. Tit. 1.1., where you may have both expressly mentioned:
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the third and last place, is rather more accurate for, 2. Tim. 3.15. the Scriptures, and so the rule of Divinity conteined in them are thus circumscribed, NONLATINALPHABET:
the third and last place, is rather more accurate for, 2. Tim. 3.15. the Scriptures, and so the Rule of Divinity contained in them Are thus circumscribed,:
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I will therefore observe this onely in all together, that the Scripture instead of happines useth rather to name eternall life and Salvation, the latter because it is directed all to man faln, who must be raised from misery;
I will Therefore observe this only in all together, that the Scripture instead of happiness uses rather to name Eternal life and Salvation, the latter Because it is directed all to man fallen, who must be raised from misery;
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the former, because the most noble member of our happines is eternall life, and therefore by a familiar Synechdoche names that for all and insists in that:
the former, Because the most noble member of our happiness is Eternal life, and Therefore by a familiar Synecdoche names that for all and insists in that:
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Now the second, as you may remember I said in the beginning, is to bow the same truth a little to the common apprehension taking liberty to dispense with the strictnes and severity of Art, by Prudence,
Now the second, as you may Remember I said in the beginning, is to bow the same truth a little to the Common apprehension taking liberty to dispense with the strictness and severity of Art, by Prudence,
The first, I shall cleare in the opening of these three propositions. First, that divine Revelation is not the formalis Ratio of the subject of Theology.
The First, I shall clear in the opening of these three propositions. First, that divine Revelation is not the Formalis Ratio of the Subject of Theology.
Valentia distinguishing of formalis ratio quae & sub qua, makes divine Revelation the formall respect of the subject of Theology acccording to the latter,
Valentia distinguishing of Formalis ratio Quae & sub qua, makes divine Revelation the formal respect of the Subject of Theology according to the latter,
though it treat of many different things as God and the creatures &c. Yet it is one because all are considered in one formall respect as they are revealed, which is enough:
though it Treat of many different things as God and the creatures etc. Yet it is one Because all Are considered in one formal respect as they Are revealed, which is enough:
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if God should reveale Mathematicks and Metaphysicks to one man they would be but one Science because there would be the same ratio formalis sub qua, viz. divine Revelation he thinks it no absurdity to grant so much.
if God should reveal Mathematics and Metaphysics to one man they would be but one Science Because there would be the same ratio Formalis sub qua, viz. divine Revelation he thinks it no absurdity to grant so much.
And second, every thing quatenus Revelatum, should be handled there, upon which must needs follow this inconvenience that the truths of all Arts should belong to Divinity,
And second, every thing quatenus Revelatum, should be handled there, upon which must needs follow this inconvenience that the truths of all Arts should belong to Divinity,
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and if that opinion aimed at no more I think it should offend not against the verity of the thing so much as the propriety of the language but they seeme to say more,
and if that opinion aimed At no more I think it should offend not against the verity of the thing so much as the propriety of the language but they seem to say more,
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First, because it is but an extrinsecall relation as hath been said, and therefore as it were absurd to say of Logick, that it is an Art of Reason delivered in Aristotles Organon, or in Ramus, and it were inconvenient to define any Art, that it was such an one attained to by naturall reason and humane industry, (which have the same habitude, to the Sciences of humanity that Revelation hath to the Doctrine of Divinty) so in a like (I say not an equall) proportion, it would be at least unnecessary to interpose this in the definition of Theology that it is revealed by God in his word:
First, Because it is but an extrinsical Relation as hath been said, and Therefore as it were absurd to say of Logic, that it is an Art of Reason Delivered in Aristotle Organon, or in Ramus, and it were inconvenient to define any Art, that it was such an one attained to by natural reason and humane industry, (which have the same habitude, to the Sciences of humanity that Revelation hath to the Doctrine of Divinity) so in a like (I say not an equal) proportion, it would be At least unnecessary to interpose this in the definition of Theology that it is revealed by God in his word:
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First, the finis cui, or the object of the Scripture, which is either onely, or especially man faln, in which estate it is absolutely necessary that he should have the word of God, to bee his guide toward his true happines.
First, the finis cui, or the Object of the Scripture, which is either only, or especially man fallen, in which estate it is absolutely necessary that he should have the word of God, to be his guide towards his true happiness.
And second, if you remember the efficient cause of the Scripture which beside the principall, the holy Spirit, is instrumentall, holy men inspired by God the pen-men of the holy Ghost which were alway extraordinary ministers of the Church having such immediate assistance of the Spirit:
And second, if you Remember the efficient cause of the Scripture which beside the principal, the holy Spirit, is instrumental, holy men inspired by God the penmen of the holy Ghost which were always extraordinary Ministers of the Church having such immediate assistance of the Spirit:
now both these the fall of man and extraordinary officers of the Church, without which the nature and use of the Scriptures cannot well be unfolded, are of later consideration and follow afterward in the body of this Art:
now both these the fallen of man and extraordinary Officers of the Church, without which the nature and use of the Scriptures cannot well be unfolded, Are of later consideration and follow afterwards in the body of this Art:
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For the third, that this notwithstanding, it may be convenient to define it, so for some circumstances of prudence, it will be no hard matter to demonstrate.
For the third, that this notwithstanding, it may be convenient to define it, so for Some Circumstances of prudence, it will be no hard matter to demonstrate.
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The second follows, which is, that this Doctrine teaches man to know God; concerning which, I shall deliver my minde what I think in so many propositions likewise.
The second follows, which is, that this Doctrine Teaches man to know God; Concerning which, I shall deliver my mind what I think in so many propositions likewise.
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as he is to be guided to his end or NONLATINALPHABET (which in a reasonable nature is called happines) is the true subject about which all the precepts in this Art are conversant: but I passe over that.
as he is to be guided to his end or (which in a reasonable nature is called happiness) is the true Subject about which all the Precepts in this Art Are conversant: but I pass over that.
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for if ars be ranked according to ens, God who is the first being, may justly challenge the first Art at least, next to that of Art in generall if there be any such in the whole NONLATINALPHABET,
for if ars be ranked according to ens, God who is the First being, may justly challenge the First Art At least, next to that of Art in general if there be any such in the Whole,
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Third, because supposing that to be, true that it is an Art Regulating mans actions and directing him to his happines, which I think is out of question, I cannot see how things of so different nature can be homogeneall to the same scope,
Third, Because supposing that to be, true that it is an Art Regulating men actions and directing him to his happiness, which I think is out of question, I cannot see how things of so different nature can be homogeneal to the same scope,
even in this respect, because it should be both practicall and Speculative, which are indeed incomputible though some Schoolemen have attempted such a reconciliation: It may be objected,
even in this respect, Because it should be both practical and Speculative, which Are indeed incomputible though Some Schoolmen have attempted such a reconciliation: It may be objected,
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before we descend to the treatise of ens creatum: and Bradwardine confirms me in this, saying that Deus est that truth is the first of all, upon which all other verities have dependance.
before we descend to the treatise of ens Creatum: and Bradwardine confirms me in this, saying that Deus est that truth is the First of all, upon which all other verities have dependence.
Second, the name supposed, the reason may be drawn otherwise then from the subject, as from the author and efficient God, or from the end because it is to bring us to God, &c. Third, which Durands Arts (or habits as he speakes) are many times denominated not a formaliratione subjecti, but a digniori, & so it might well come to passe that Divinity, which is Scientia salutis humanae, might be denominated from God:
Second, the name supposed, the reason may be drawn otherwise then from the Subject, as from the author and efficient God, or from the end Because it is to bring us to God, etc. Third, which Durand's Arts (or habits as he speaks) Are many times denominated not a formaliratione Subject, but a digniori, & so it might well come to pass that Divinity, which is Scientia Salutis humanae, might be denominated from God:
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Fourth, the imposition of the name usually follows the common opinion (which was so, I confesse) rather then the accurate truth of things, which perhaps would rather call this art Anthropologia, or some like name then Theologia: lastly the consent of all may bee objected as a prejudice against this opinion: But I answer.
Fourth, the imposition of the name usually follows the Common opinion (which was so, I confess) rather then the accurate truth of things, which perhaps would rather call this art Anthropologia, or Some like name then Theology: lastly the consent of all may be objected as a prejudice against this opinion: But I answer.
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Second, the error hath been not so much pofitive in defending, as negative in not attending or expending this truth, not so much of judgement maintaining,
Second, the error hath been not so much pofitive in defending, as negative in not attending or expending this truth, not so much of judgement maintaining,
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for the former affords a firm ground to build the latter upon, so that the explication of that is necessary to this which indeed should be supposed out of an higher Art as I have often intimated;
for the former affords a firm ground to built the latter upon, so that the explication of that is necessary to this which indeed should be supposed out of an higher Art as I have often intimated;
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Third, this is a singular priviledge and prerogative of the Schoole of Christ, that in it all Christians besides the way to their own felicity, in which they are properly directed, do withall learne the knowledge of God in all his excellencyes, which must needs adde much grace and majesty to the former:
Third, this is a singular privilege and prerogative of the School of christ, that in it all Christians beside the Way to their own felicity, in which they Are properly directed, do withal Learn the knowledge of God in all his excellencies, which must needs add much grace and majesty to the former:
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for it is of Mans felicity. Second for exhortation. First, to thankfulnesse, second to diligence, from the Certainty, Nobility and Necessity of this Doctrine.
for it is of men felicity. Second for exhortation. First, to thankfulness, second to diligence, from the Certainty, Nobilt and Necessity of this Doctrine.
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I will not trouble you with repetition of any thing that hath been formerly delivered, only because that which follows hath the rise and ground out of that which is gone before, Let me call to your mind the definitions of Theology, which I have hitherto propounded and in some homely manner expounded, and that in generall only:
I will not trouble you with repetition of any thing that hath been formerly Delivered, only Because that which follows hath the rise and ground out of that which is gone before, Let me call to your mind the definitions of Theology, which I have hitherto propounded and in Some homely manner expounded, and that in general only:
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the second was this, that Divinity is a doctrine revealed by God in his word, which teacheth man to know and worship God so that he may live well here, and happily hereafter.
the second was this, that Divinity is a Doctrine revealed by God in his word, which Teaches man to know and worship God so that he may live well Here, and happily hereafter.
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and thus having only presented these a fresh to your consideration, that you may the more clearly understand the succeeding discourse, I begin with that where I left,
and thus having only presented these a fresh to your consideration, that you may the more clearly understand the succeeding discourse, I begin with that where I left,
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but concernes every man to know and practice. Second for Exhortation, and that twofold. First, to thankefulnes, that God hath planted us like trees by the rivers of waters,
but concerns every man to know and practice. Second for Exhortation, and that twofold. First, to thankfulness, that God hath planted us like trees by the Rivers of waters,
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Second, to diligence, in the use of those meanes and golden oportunityes, which God hath afforded us, toward the gaining of our happines in this seminary of Religion and learning, which we cannot let slip unlesse we will shamefully betray our owne soules.
Second, to diligence, in the use of those means and golden oportunityes, which God hath afforded us, towards the gaining of our happiness in this seminary of Religion and learning, which we cannot let slip unless we will shamefully betray our own Souls.
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The first appeares out of the definition because it is a doctrine of mans happines: where you see both the materiall subject man, and the formall happines intimate unto us,
The First appears out of the definition Because it is a Doctrine of men happiness: where you see both the material Subject man, and the formal happiness intimate unto us,
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indeed if there be any that have drunk so deep of Circes cup, that are so bewitched with the Sirens songs so besotted with the charmes of pleasure, that they have put off the shape and name of men,
indeed if there be any that have drunk so deep of Circes cup, that Are so bewitched with the Sirens songs so besotted with the charms of pleasure, that they have put off the shape and name of men,
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and are turned into beasts, or if any that beare the name and shape of men are so degenerated from their nature that they are not ashamed to confesse themselves altogether voyde of humanity;
and Are turned into beasts, or if any that bear the name and shape of men Are so degenerated from their nature that they Are not ashamed to confess themselves altogether void of humanity;
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except there be any that have so far defaced the image of God in their Soules, that they have blotted out also even those common principles which nature hath left engraven and imprinted not only in men, that are endued with the highest perfection of reason,
except there be any that have so Far defaced the image of God in their Souls, that they have blotted out also even those Common principles which nature hath left engraven and imprinted not only in men, that Are endued with the highest perfection of reason,
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all which have a naturall impetus or appetitus to their perfection, which in the reasonable nature is called properly Happines: and though men be divided in their desires and inclinations toward particular good, some affecting one thing someanother according to the variety of their dispositions,
all which have a natural impetus or Appetitus to their perfection, which in the reasonable nature is called properly Happiness: and though men be divided in their Desires and inclinations towards particular good, Some affecting one thing someanother according to the variety of their dispositions,
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I think it may be not absurdly described as the Philosopher hath done it, NONLATINALPHABET: that good is that which every one desires, every one desires to be happy:
I think it may be not absurdly described as the Philosopher hath done it,: that good is that which every one Desires, every one Desires to be happy:
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And thus it appeares that this observation is reduced out of the former definition, which I therefore mention least any here should think the study of this alienum opus, a matter that pertains little to him,
And thus it appears that this observation is reduced out of the former definition, which I Therefore mention lest any Here should think the study of this Alienum opus, a matter that pertains little to him,
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whosoever thou art if thou hast but the nature of a man, if thou hast but any propension un•o happinesse, hoc ad te pertinet, the study of Divinity belongs unto thee:
whosoever thou art if thou hast but the nature of a man, if thou hast but any propension un•o happiness, hoc ad te pertinet, the study of Divinity belongs unto thee:
the wisdome of swaying scepters and managing Kingdomes and Common wealthes, which the Philosopher stiles the Architectonicall art, may prescribe to every man a particular imployment and vocation, according to their naturall abilities in subordination to the publick utility,
the Wisdom of swaying sceptres and managing Kingdoms and Common wealths, which the Philosopher stile the Architectonical art, may prescribe to every man a particular employment and vocation, according to their natural abilities in subordination to the public utility,
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but every one must take this along with him, this is the generall calling of all men, which they must walke in directing all their actions to this end:
but every one must take this along with him, this is the general calling of all men, which they must walk in directing all their actions to this end:
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but also splendida miseria: the Rabbins had such a constitution that all their Doctors together with the profession of Divinity should joyne the practise of some handicraft:
but also splendida Miseria: the Rabbis had such a constitution that all their Doctors together with the profession of Divinity should join the practice of Some handicraft:
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what the conveniency of that was I know not, but I see a necessity of the contrary, that every craftsman with the profession of his craft, should joyne the practise of Divinity;
what the conveniency of that was I know not, but I see a necessity of the contrary, that every craftsman with the profession of his craft, should join the practice of Divinity;
Some are imployed in Magistracy, some in Merchandise, some in Agriculture, or otherwise, but from the highest Statesman to the lowest craftsman, all should be divines;
some Are employed in Magistracy, Some in Merchandise, Some in Agriculture, or otherwise, but from the highest Statesman to the lowest craftsman, all should be Divines;
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eaverò quae in mysteriis occultat, neceloquio ipso superbo erigit, quo non audeat accedere mens tardiuscula & inerudita quasi pauper ad divitem sed invitat omnes humili sermone quod non solum manifesta sed etiam secreta exerceat veritate &c. And wherefore hath God erected his oracles every where in his Church,
eaverò Quae in mysteriis occultat, neceloquio ipso superbo erigit, quo non audeat accedere Mens tardiuscula & inerudita quasi pauper ad divitem sed invitat omnes humili sermon quod non solum Manifesta sed etiam secreta exerceat veritate etc. And Wherefore hath God erected his oracles every where in his Church,
especially in this place and among you, who both by the generall appellation that is given to Universityes, that are called the Schooles of the Prophets, and by particular situation of this, compassed with hils as Jerusalem the vally of vision, and by proper dedication of this Colledge, whose gates will scarce admit of any,
especially in this place and among you, who both by the general appellation that is given to Universities, that Are called the Schools of the prophets, and by particular situation of this, compassed with hills as Jerusalem the valley of vision, and by proper dedication of this College, whose gates will scarce admit of any,
so this seemes to examine as it were and pose every one it receives in their purpose for Divinity Sacrae Theologiae studiosis posuit: All which do put you in mind that howsoever others may stand affected to this study,
so this seems to examine as it were and pose every one it receives in their purpose for Divinity Sacrae Theologiae studiosis He placed: All which do put you in mind that howsoever Others may stand affected to this study,
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yet it behoves you to be in a singular measure addicted thereunto, and desire to be in the number of those that not only in the Apostles words, let the word of God dwell in them richly and plentifully, but also labor for it,
yet it behoves you to be in a singular measure addicted thereunto, and desire to be in the number of those that not only in the Apostles words, let the word of God dwell in them richly and plentifully, but also labour for it,
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that same NONLATINALPHABET the sincere milke of the Word as Peter cals it to us that we may prove Nathaneels true Israelites in whom there is no guile:
that same the sincere milk of the Word as Peter calls it to us that we may prove Nathaneels true Israelites in whom there is no guile:
and we may well beare that devise which Domitian used where his word was this optimae matris: as you have it in Tacitus: And thus much of the first observation that the use of this Doctrine extends it selfe generally to all men,
and we may well bear that devise which Domitian used where his word was this optimae matris: as you have it in Tacitus: And thus much of the First observation that the use of this Doctrine extends it self generally to all men,
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First, that God hath set us in so honorable a station, a calling so worthy as you see that of a Divine must needs be, whose imployment is about that knowledge, a small portion of which to have attained is the happinesse of other men:
First, that God hath Set us in so honourable a station, a calling so worthy as you see that of a Divine must needs be, whose employment is about that knowledge, a small portion of which to have attained is the happiness of other men:
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since the Lord is their inheritance, the Lord is their portion, NONLATINALPHABET, as Lucian speaks of his Preists, not their revenues are their, God as some prophane person might invert the words & pervert the meaning,
since the Lord is their inheritance, the Lord is their portion,, as Lucian speaks of his Priests, not their revenues Are their, God as Some profane person might invert the words & pervert the meaning,
like them whom the Apostle Paul reproves that would have gaine to be godlinesse, which he corrects affirming that godlinesse is great gaine, so here God is their revenues:
like them whom the Apostle Paul reproves that would have gain to be godliness, which he corrects affirming that godliness is great gain, so Here God is their revenues:
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great is the priviledge of the Jew, for them did the Lord betrust with his Oracles: but especially prayse the Lord ye house of Aaron, prayse the Lord ye house of Levi, whom he hath entertained into neerer service:
great is the privilege of the Jew, for them did the Lord betrust with his Oracles: but especially praise the Lord you house of Aaron, praise the Lord you house of Levi, whom he hath entertained into nearer service:
though your condition be full of difficulties and your vocation obnoxious to the obloquies of the world, say with the Psalmist, The lots have faln to me in pleasant places,
though your condition be full of difficulties and your vocation obnoxious to the Obloquies of the world, say with the Psalmist, The lots have fallen to me in pleasant places,
and this may be the first ground of thankfulnes, in a word plainly, that God hath honored us with such a calling in which we have liberty and meanes to study for that which all desire, the Art of Happinesse:
and this may be the First ground of thankfulness, in a word plainly, that God hath honoured us with such a calling in which we have liberty and means to study for that which all desire, the Art of Happiness:
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The second is from this, that God affords so many meanes unto us to furnish us for the discharge of this calling, NONLATINALPHABET, that the name of God may be even and square and perfect to all due performances, you all know and have heard often how Plato thanked the Gods that he was borne a Graecian,
The second is from this, that God affords so many means unto us to furnish us for the discharge of this calling,, that the name of God may be even and square and perfect to all due performances, you all know and have herd often how Plato thanked the God's that he was born a Grecian,
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an Athenian, and especially in the time of Socrates: and you can all make the application without my helpe, that you have greater cause to thank God that you are born Christians in the wombe of the true Church, that you are brought up Athenians in the bosom of a most famous University,
an Athenian, and especially in the time of Socrates: and you can all make the application without my help, that you have greater cause to thank God that you Are born Christians in the womb of the true Church, that you Are brought up Athenians in the bosom of a most famous university,
and that in this flourishing estate of Religion, and time of the gospell, when God hath powred forth of his Spirit so plentifully among us especially in these places, that as Plutarch saith of the neighbour villages of Rome in Numa's time, that sucking in the aire of that City they breathed NONLATINALPHABET, righteousnesse;
and that in this flourishing estate of Religion, and time of the gospel, when God hath poured forth of his Spirit so plentifully among us especially in these places, that as Plutarch Says of the neighbour villages of Room in Numa's time, that sucking in the air of that city they breathed, righteousness;
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so from the overflow of this place, all parts of the kingdom are full of knowledge, I wish I could say of Religion and Piety: Behold a greater then Socrates is here:
so from the overflow of this place, all parts of the Kingdom Are full of knowledge, I wish I could say of Religion and Piety: Behold a greater then Socrates is Here:
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and are planted in Paradise neere the tree of life, plainly, we injoy all blessed meanes for the knowledge of the way to Salvation in the practicall study of Divinity:
and Are planted in Paradise near the tree of life, plainly, we enjoy all blessed means for the knowledge of the Way to Salvation in the practical study of Divinity:
And have we not as good cause to thanke God as Plato had? The Queen of Sheba came from the South to heare the wisdome of Solomon, and accounted his men happy, and those his servants happy that stood ever before him and heard it:
And have we not as good cause to thank God as Plato had? The Queen of Sheba Come from the South to hear the Wisdom of Solomon, and accounted his men happy, and those his Servants happy that stood ever before him and herd it:
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Blessed are your eyes that see and your eares that heare these things: Yea blessed be God that hath given us these meanes and oportunities: Deus nobis haec otia fecit.
Blessed Are your eyes that see and your ears that hear these things: Yea blessed be God that hath given us these means and opportunities: Deus nobis haec Leisure fecit.
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First, of the Certainty of the truths: whereas all other Arts, the skill of which we are to attaine unto by naturall reason upon observation and experience are so uncertain for the most part that a man when he hath done his best may remaine a Sceptick or Academick:
First, of the Certainty of the truths: whereas all other Arts, the skill of which we Are to attain unto by natural reason upon observation and experience Are so uncertain for the most part that a man when he hath done his best may remain a Sceptic or Academic:
it is not so with this where we receive all our light and information from God himself, who being the fountaine of wisdome not subject to the least ignorance,
it is not so with this where we receive all our Light and information from God himself, who being the fountain of Wisdom not Subject to the least ignorance,
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and as among all the delight that Mathematicks afford to the students of them, the evidence and certainty of the truths, is one great part of the witchcraft, which makes them dote with love upon them:
and as among all the delight that Mathematics afford to the Students of them, the evidence and certainty of the truths, is one great part of the witchcraft, which makes them dote with love upon them:
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so I do see no reason why in this the same convenience should not be an effectuall argument to incourage us to digest the labours of our calling with much alacrity and cheerefulnesse,
so I do see no reason why in this the same convenience should not be an effectual argument to encourage us to digest the labours of our calling with much alacrity and cheerfulness,
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for it is not onely true which the father said, facilius invenit syderum conditorem humilis pietas, quam syderum conditionem superba curiositas, not only facilius, but I am sure much more felicius: this is the chiefe happinesse (in an higher degree then here we do) which we look for in heaven as all the Schoolemen determine, NONLATINALPHABET, saith Nazianzen: this is an Angelical office,
for it is not only true which the father said, Facilius invenit syderum conditorem Humilis pietas, quam syderum conditionem superba curiositas, not only Facilius, but I am sure much more Felicius: this is the chief happiness (in an higher degree then Here we do) which we look for in heaven as all the Schoolmen determine,, Says Nazianzen: this is an Angelical office,
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and they counted the price of them, and found it fifty thousand peeces of silver, all other Arts and books in comparison of this are but superfluous and curious:
and they counted the price of them, and found it fifty thousand Pieces of silver, all other Arts and books in comparison of this Are but superfluous and curious:
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and if all were either burnt as they did, or banisht as Lycurgus did all unnecessary trades out of Sparta, that they might be the more unnecessary, that wee might more excell in this, the matter would not be so great.
and if all were either burned as they did, or banished as Lycurgus did all unnecessary trades out of Sparta, that they might be the more unnecessary, that we might more excel in this, the matter would not be so great.
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for who would be ashamed to be Gods Scholler? Or who would not rather think himself highly honored? When Moses had talked with God in the mount, his face shined:
for who would be ashamed to be God's Scholar? Or who would not rather think himself highly honoured? When Moses had talked with God in the mount, his face shined:
while the Sun of prosperity shineth, labor whiles the harvest of the Gospell lasteth, gather the sheaves unto the barn that winter find not you unprovided:
while the Sun of Prosperity shines, labour while the harvest of the Gospel lasteth, gather the sheaves unto the barn that winter find not you unprovided:
NONLATINALPHABET NONLATINALPHABET. When the Emperor passing through Jury, beheld the Land a goodly land, but without culture and tillage through the lazines of the people, he cryed out;
. When the Emperor passing through Jury, beheld the Land a goodly land, but without culture and tillage through the laziness of the people, he cried out;
First, be diligent therefore in reading the word of God, say with David, thy word O Lord is more sweet unto me than hony, and more pretious than gold;
First, be diligent Therefore in reading the word of God, say with David, thy word Oh Lord is more sweet unto me than honey, and more precious than gold;
Desiderabilia super aurum pretiosum multum, as the old translation hath it in the 19. Psal. aut multum aurum aut multum pretiosum, aut multum desiderabilia tum multum hoc haeretico parum, as Austin glosses upon the variety of the construction.
Desiderabilia super aurum pretiosum multum, as the old Translation hath it in the 19. Psalm Or multum aurum Or multum pretiosum, Or multum desiderabilia tum multum hoc Heretic Parum, as Austin Glosses upon the variety of the construction.
HAving already dispatched the definition of Divinity, with such incident observations as I thought fittest to raise from thence, the threed of method leads me by the hand to the distribution therof, to which I think I may not unfitly accommodate that cōmon Maxim of Machiavellian policy, Divide & Regna, divide and rule and say to the best Divines not abusing it,
HAving already dispatched the definition of Divinity, with such incident observations as I Thought Fittest to raise from thence, the thread of method leads me by the hand to the distribution thereof, to which I think I may not unfitly accommodate that Common Maxim of Machiavellian policy, Divide & Regna, divide and Rule and say to the best Divines not abusing it,
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this Argument of Distribution is NONLATINALPHABET, the Royall Argument as Plato cals it, professing also that if he could meet with such a Captaine or leader that had the skill of dividing aright, he would follow him as some God:
this Argument of Distribution is, the Royal Argument as Plato calls it, professing also that if he could meet with such a Captain or leader that had the skill of dividing aright, he would follow him as Some God:
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my purpose was to have represented unto you a veiw, a Synopsis of Theology and to have taken some more then common paines in the contriving thereof by reason of the excellent use it might have yeelded,
my purpose was to have represented unto you a view, a Synopsis of Theology and to have taken Some more then Common pains in the contriving thereof by reason of the excellent use it might have yielded,
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propounding only two of the most usuall manner of proceeding out of infinite variety, and onely propounding them without any strict search made into them;
propounding only two of the most usual manner of proceeding out of infinite variety, and only propounding them without any strict search made into them;
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because being now in the entrance of this Art, and so in the highest and most generall, I thinke this the fittest place for such a prospect, which may subject to your eyes the particulars:
Because being now in the Entrance of this Art, and so in the highest and most general, I think this the Fittest place for such a prospect, which may Subject to your eyes the particulars:
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but like the houshold of Faith, Domesticifidei, as the Apostle cals them, and of Divinity likewise, in the inner and more remote roomes, according to the custome of the Ancient, which you shall observe in Homer were strangers, are NONLATINALPHABET, but the housholders NONLATINALPHABET.
but like the household of Faith, Domesticifidei, as the Apostle calls them, and of Divinity likewise, in the inner and more remote rooms, according to the custom of the Ancient, which you shall observe in Homer were Strangers, Are, but the householders.
I thinke you may know my judgement concerning it sufficiently, out of that which I said in the definition, explaning whether and by what right God may come to be handled in Divinity:
I think you may know my judgement Concerning it sufficiently, out of that which I said in the definition, explaining whither and by what right God may come to be handled in Divinity:
where I shewed that in the method of Art he was not, but in the method of Prudence he might profitably, which ground there laid being now granted, this Distribution will fall to the ground of it selfe without any more a do.
where I showed that in the method of Art he was not, but in the method of Prudence he might profitably, which ground there laid being now granted, this Distribution will fallen to the ground of it self without any more a do.
yet many actions of God indeed come to be considered in this Doctrine, namely, such as, without which man cannot attaine to his last end and happines, to which this rule guides:
yet many actions of God indeed come to be considered in this Doctrine, namely, such as, without which man cannot attain to his last end and happiness, to which this Rule guides:
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for there are some immediate actions of God, as for example Redemption, and all the actions even of man, are in some sort actions of God being performed by the help of his Spirit and assistance of his grace, without which they cannot be performed:
for there Are Some immediate actions of God, as for Exampl Redemption, and all the actions even of man, Are in Some sort actions of God being performed by the help of his Spirit and assistance of his grace, without which they cannot be performed:
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Secondly, because it extends it selfe to other actions beside those that conferre to the fornamed scope of mans happines, both which respects shew it to bee of too much generality,
Secondly, Because it extends it self to other actions beside those that confer to the forenamed scope of men happiness, both which respects show it to be of too much generality,
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For first, beside the ambiguity of the word fides which cannot be avoided if it be taken in that infinite extent to comprehend so much and so divers things in it as it must of necessity according to that distribution, all which cannot possibly be conceived to agree in one univocall praedication or formall respect, as I might easily demonstrate:
For First, beside the ambiguity of the word fides which cannot be avoided if it be taken in that infinite extent to comprehend so much and so diverse things in it as it must of necessity according to that distribution, all which cannot possibly be conceived to agree in one univocal predication or formal respect, as I might Easily demonstrate:
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And secondly, beside the seeming agreement of the parts one with another against the nature and rule of a distribution which requires they should be opposite;
And secondly, beside the seeming agreement of the parts one with Another against the nature and Rule of a distribution which requires they should be opposite;
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but by opera fidei you must understand other graces and virtues, so that the opposition stands between the habit of faith, and the habit of them graces and virtues which are therefore called the works of faith, or effects; because beside their owne proper habits from whence they proceed formalitèr, they must and doe also in some sort flow from faith,
but by opera fidei you must understand other graces and Virtues, so that the opposition Stands between the habit of faith, and the habit of them graces and Virtues which Are Therefore called the works of faith, or effects; Because beside their own proper habits from whence they proceed formalitèr, they must and do also in Some sort flow from faith,
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and from it they have all their commendation and acceptation with God, being without it but splendida peccata, as you all have heard out of Austin often:
and from it they have all their commendation and acceptation with God, being without it but splendida Peccata, as you all have herd out of Austin often:
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Secondly, because in sanctification, which they that propound this distribution range under faith, the habits of all other graces and virtues are infused,
Secondly, Because in sanctification, which they that propound this distribution range under faith, the habits of all other graces and Virtues Are infused,
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Thirdly, because in the Decalogue, the rule of obedience and good works, and consequently a principall portion of the second part, faith is also included or else other worse inconveniences will follow:
Thirdly, Because in the Decalogue, the Rule of Obedience and good works, and consequently a principal portion of the second part, faith is also included or Else other Worse inconveniences will follow:
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and so there is a mutuall NONLATINALPHABET, and immeation in these parts, as Divines speake in another case, which cannot be without a strange and wonderfull confusion:
and so there is a mutual, and immeation in these parts, as Divines speak in Another case, which cannot be without a strange and wonderful confusion:
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First, I do not think that I can see further, or go beyond those ancient Heroes in Divinity, who were so richly furnished with understanding, which they so thriftily improved by incomparable paines and industry:
First, I do not think that I can see further, or go beyond those ancient Heroes in Divinity, who were so richly furnished with understanding, which they so thriftily improved by incomparable pains and industry:
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And the common saying is discipulus est prioris posterior dies: Day unto day uttereth speech, and night unto night sheweth knowledge, saith the Psalmist:
And the Common saying is discipulus est prioris posterior dies: Day unto day utters speech, and night unto night shows knowledge, Says the Psalmist:
or produce it rather either to give some further light to these dark passages, or at least some illustration to that which hath been said already by others:
or produce it rather either to give Some further Light to these dark passages, or At least Some illustration to that which hath been said already by Others:
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for I could not hope to satisfie my self in them on the sodaine, and therefore content my selfe to propound them, NONLATINALPHABET, as the Philosopher speaks.
for I could not hope to satisfy my self in them on the sudden, and Therefore content my self to propound them,, as the Philosopher speaks.
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there be two words which note the subjectum formale, Happinesse; and the subjectum materiale, Man; and according to these two, I frame the Distribution thus: First, of Happines simply considered.
there be two words which note the Subjectum formal, Happiness; and the Subjectum material, Man; and according to these two, I frame the Distribution thus: First, of Happiness simply considered.
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and part it proportion ably into NONLATINALPHABET, of mans misery by nature, and NONLATINALPHABET, of his recovery by Christ, from which the common method in Ʋrfin differs but little:
and part it proportion ably into, of men misery by nature, and, of his recovery by christ, from which the Common method in Ʋrfin differs but little:
The second I find in a learned Author Estius in his preface upon the sentences, who divides it into Theologia prima, that treats of man in his first estate of integrity, and Theologia secunda, that considers him after his fall, as to be guided to his happines;
The second I find in a learned Author Estius in his preface upon the sentences, who divides it into Theology prima, that treats of man in his First estate of integrity, and Theology Secunda, that considers him After his fallen, as to be guided to his happiness;
Salus enim (saith he) quae Theologiae finis proximus est, duobus modis consideratur, tum in se & causis suis simpliciter, tum Relate ad Subjectum ad quod ordinata est, qua ratione variè modificatur, pro conditione Subjecti multiplici in quo est:
Salus enim (Says he) Quae Theologiae finis Proximus est, duobus modis consideratur, tum in se & Causis suis simpliciter, tum Relate ad Subjectum ad quod Ordinary est, qua ratione variè modificatur, Pro condition Subject multiplici in quo est:
This third abstracts, what is common to both estates, what is the common nature of his happinesse, and so descends to the particular accommodation thereof, according to the difference of his condition:
This third abstracts, what is Common to both estates, what is the Common nature of his happiness, and so descends to the particular accommodation thereof, according to the difference of his condition:
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and I will use no other reason to prove it, because I think it carries some evidence of truth or at least probability with it, especially supposing the grounds formerly laid,
and I will use no other reason to prove it, Because I think it carries Some evidence of truth or At least probability with it, especially supposing the grounds formerly laid,
First, the gracious Administration of all things without a man by God, in ordine ad felicitatem: for it is impossible that man should natare sine cortice, and attaine to his own suo marti, by his own endeavors, without Gods providence supporting him,
First, the gracious Administration of all things without a man by God, in Order ad felicitatem: for it is impossible that man should natare sine cortice, and attain to his own Sue marti, by his own endeavors, without God's providence supporting him,
and suggesting all necessaries to him, there being the same proportion between him and God in this case that there is between inferior creatures and man:
and suggesting all necessaries to him, there being the same proportion between him and God in this case that there is between inferior creatures and man:
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which by the helpe of the former the grace of God: he is able to produce, in which respect Divinity is also properly Practicall on mans part, as hath been said;
which by the help of the former the grace of God: he is able to produce, in which respect Divinity is also properly Practical on men part, as hath been said;
these are the two things which I call the continuation or the fluxus of happines, the Operation of Gods grace toward man, and the grace of mans Operation toward God:
these Are the two things which I call the continuation or the fluxus of happiness, the Operation of God's grace towards man, and the grace of men Operation towards God:
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and man to God being his servant, the NONLATINALPHABET and act of it must needs be placed in the reflexion of mutuall offices of love, according to the peculiar condition of either:
and man to God being his servant, the and act of it must needs be placed in the reflection of mutual Offices of love, according to the peculiar condition of either:
First Constitution, which is in a certaine degree of our union with God, and consequently fruition of all good, far inferior to the second estate which is future: Secondly, the Continuation, which is,
First Constitution, which is in a certain degree of our Union with God, and consequently fruition of all good, Far inferior to the second estate which is future: Secondly, the Continuation, which is,
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The Seales of the Covenant are sensible things, applyed according to the condition of mans nature, who is both intellectuall and sensitive; the use of which according to Gods institution should both confirme the promises on Gods part,
The Seals of the Covenant Are sensible things, applied according to the condition of men nature, who is both intellectual and sensitive; the use of which according to God's Institution should both confirm the promises on God's part,
Secondly, the Continuation, first, in Gods singular and immutable Grace, secondly, by the operations of man, more noble and proportionable to such a glorious estate:
Secondly, the Continuation, First, in God's singular and immutable Grace, secondly, by the operations of man, more noble and proportionable to such a glorious estate:
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First, in Gods grace giving all things meet, for upholding that estate. Secondly, mans observance in the worship of God, first generall, secondly speciall.
First, in God's grace giving all things meet, for upholding that estate. Secondly, men observance in the worship of God, First general, secondly special.
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First, Generall for the covenant, first the Substance as it was. First, Morall in these two things, first to love God above all as a creator, secondly, all other subordinately.
First, General for the Covenant, First the Substance as it was. First, Moral in these two things, First to love God above all as a creator, secondly, all other subordinately.
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and the merit of Christ purchasing it, and a congruity that the humane nature being advanced to the incomparable dignity of the hypostaticall union in Christ the head, should bee proportionably dignified in the whole kinde.
and the merit of christ purchasing it, and a congruity that the humane nature being advanced to the incomparable dignity of the hypostatical Union in christ the head, should be proportionably dignified in the Whole kind.
as Socrates to beat down the pride of Alcibiades (as Aelian tels the story) which the opinion of his great possessions had bred in him, shewing him a map of Greece, bid him find out his land if he could,
as Socrates to beatrice down the pride of Alcibiades (as Aelian tells the story) which the opinion of his great possessions had bred in him, showing him a map of Greece, bid him find out his land if he could,
and as Tully sayth of hangings, or such like, so long as they are folded together and wraped, there is no sight of them, nothing that may draw liking or wonder:
and as Tully say of hangings, or such like, so long as they Are folded together and wrapped, there is no sighed of them, nothing that may draw liking or wonder:
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so long as these Divine truths are folded and plighted together in these few divisions, there is no lustre or light sparkles from them, that may inflame the beholder with love towards them;
so long as these Divine truths Are folded and plighted together in these few divisions, there is no lustre or Light sparkles from them, that may inflame the beholder with love towards them;
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And he that carries about with him in his head a frame of Divinity, shall have a safe treasury, where to repose all scattered and loose notions that he heares or reads, the severall branches of it shall be like so many borders of herbs,
And he that carries about with him in his head a frame of Divinity, shall have a safe treasury, where to repose all scattered and lose notions that he hears or reads, the several branches of it shall be like so many borders of herbs,
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how one thing borders upon another &c. without any difficulty, and this reduced to use will appeare better either in a controversie, which will receive much light, the doubtfull truth being reduced to his proper seat,
how one thing borders upon Another etc. without any difficulty, and this reduced to use will appear better either in a controversy, which will receive much Light, the doubtful truth being reduced to his proper seat,
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Thirdly, and lastly for invention, this will furnish him with an inexhaust treasury of matter springing from the conference of one portion with another;
Thirdly, and lastly for invention, this will furnish him with an inexhaust treasury of matter springing from the conference of one portion with Another;
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but will be most beneficiall, for the discovery of two arguments most necessary, the Genera I meane, which will appeare out of the Series, and the Definitions which will be as succinct and perspicuous in such an order,
but will be most beneficial, for the discovery of two Arguments most necessary, the Genera I mean, which will appear out of the Series, and the Definitions which will be as succinct and perspicuous in such an order,
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Of the Happinesse of MAN. CHAP. III. MY purpose was, according to the method that is commonly received and practised among the best Artists in the delivery of Arts, immediately after the definition of Divinity explaned, to have proceeded to the distribution:
Of the Happiness of MAN. CHAP. III. MY purpose was, according to the method that is commonly received and practised among the best Artists in the delivery of Arts, immediately After the definition of Divinity explained, to have proceeded to the distribution:
though it direct not receivers in a peculiar manner, yet it shall not stand Sholars only in hand (as perhaps the other doth) but every Christian in their measure to know and doe:
though it Direct not Receivers in a peculiar manner, yet it shall not stand Scholars only in hand (as perhaps the other does) but every Christian in their measure to know and do:
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and fed my kids, by the tents of other shepheards, as our Saviour counsels his Spouse, in the first of the Canticles, I should not have straid a whit out of the common road:
and fed my kids, by the tents of other shepherds, as our Saviour Counsels his Spouse, in the First of the Canticles, I should not have strayed a whit out of the Common road:
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for by the same reason that I thought it probable, before that the distribution of art in generall arises from the Object, it being in it self specially indivisible,
for by the same reason that I Thought it probable, before that the distribution of art in general arises from the Object, it being in it self specially indivisible,
but more truly (as we say) in formality, be ordered thus, if it were defined Dialectica est Ars rationis: Ratio est simplex vel Composita, so that you should understand the object primarily to beare the division, which should notwithstanding secondarily redound to the Art it selfe, with which that is linked in so neer a conjunction:
but more truly (as we say) in formality, be ordered thus, if it were defined Dialectic est Ars rationis: Ratio est simplex vel Composita, so that you should understand the Object primarily to bear the division, which should notwithstanding secondarily redound to the Art it self, with which that is linked in so near a conjunction:
I come now to the point, I meane to prosequte, namely concerning the Happinesse of man: wherein, that I may proceed with least offence and most expedition,
I come now to the point, I mean to prosequte, namely Concerning the Happiness of man: wherein, that I may proceed with least offence and most expedition,
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First, for Bonum praestantissimum and singulare, which excels and surpasses all other in comparison, and that is some one particular good, which is exalted above his fellows, to the highest degree of eminency.
First, for Bonum praestantissimum and singular, which excels and Surpasses all other in comparison, and that is Some one particular good, which is exalted above his Fellows, to the highest degree of eminency.
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Secondly, for Bonum integrum or universale which is a collection of all the particulars, comprehended under the Spheare or latitude of bonum, and therefore called summum, because all being ranked according to methods heraldry, that sits in the highest place, that justly challenges the precedency:
Secondly, for Bonum integrum or universal which is a collection of all the particulars, comprehended under the Sphere or latitude of bonum, and Therefore called summum, Because all being ranked according to methods heraldry, that sits in the highest place, that justly challenges the precedency:
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to accommodate this to our present purpose, in the first acception, God is said, and most truly to be summum bonum, for to whom will yee liken mee, saith the Lord in the Prophet,
to accommodate this to our present purpose, in the First acception, God is said, and most truly to be summum bonum, for to whom will ye liken me, Says the Lord in the Prophet,
the former consideration is of good things, barely & absolutely, as so in themselves, the latter beside that, is respective and includes an habitude in which they stand to man, who injoies them:
the former consideration is of good things, barely & absolutely, as so in themselves, the latter beside that, is respective and includes an habitude in which they stand to man, who injoies them:
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and secondly formalis, the same that I cal'd beatitudo in propriety, as distinct from summum bonum, and that is, either that operation by which we have union with the summum bonum and injoy it,
and secondly Formalis, the same that I called beatitudo in propriety, as distinct from summum bonum, and that is, either that operation by which we have Union with the summum bonum and enjoy it,
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First, in the largest sense, the fruition of any good, being a portion of it, doth also get the name of happinesse, and he is at large an happy man, who injoyes any such particular good,
First, in the Largest sense, the fruition of any good, being a portion of it, does also get the name of happiness, and he is At large an happy man, who enjoys any such particular good,
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this last you may call out of the Schoolmen essentiall happinesse and true, the second integrall and compleat happinesse, the third for distinctions sake if you will, partiall and incompleat Happinesse:
this last you may call out of the Schoolmen essential happiness and true, the second integral and complete happiness, the third for Distinctions sake if you will, partial and incomplete Happiness:
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and therefore will content my selfe with that which hath been said already of the first point, reserving other things that may seeme to be of moment and consequence to their proper oportunities:
and Therefore will content my self with that which hath been said already of the First point, reserving other things that may seem to be of moment and consequence to their proper opportunities:
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The first shall declare what integrall and compleat happinesse is, and wherein it consists. The second what true and essentiall happinesse is, and wherein it consists:
The First shall declare what integral and complete happiness is, and wherein it consists. The second what true and essential happiness is, and wherein it consists:
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Thirdly, I say of a reasonable creature: because as Scaliger well taxes Cardan, for attributing vitam beatam muscae quae sane ex optimo purissimoque loquendi genere soli debetur homini:
Thirdly, I say of a reasonable creature: Because as Scaliger well Taxes Cardan, for attributing vitam Beatific muscae Quae sane ex optimo purissimoque loquendi genere soli debetur Homini:
for that reason is no sufficient appellation or warrant for that, for if we would deglubere significationem, as he speakes in that manner, by the same ambitious superstition we might call an element happy,
for that reason is no sufficient appellation or warrant for that, for if we would Deglubere significationem, as he speaks in that manner, by the same ambitious Superstition we might call an element happy,
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because it is in his own place, which would be nugae sed NONLATINALPHABET, though we read in Xenophon NONLATINALPHABET, by a trope improperly so stiled:
Because it is in his own place, which would be nugae sed, though we read in Xenophon, by a trope improperly so styled:
though I intend the particular application and use to man only now follows the other part of the description which saith it is such an estate of the reasonable creature, wherein it injoyes all that good which is due unto it.
though I intend the particular application and use to man only now follows the other part of the description which Says it is such an estate of the reasonable creature, wherein it enjoys all that good which is due unto it.
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but that which hath proportion unto and congruity with the nature of man, and to which therefore man hath a naturall aptitude and appetite or propension.
but that which hath proportion unto and congruity with the nature of man, and to which Therefore man hath a natural aptitude and appetite or propension.
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the good is either Summum which is God, as I said; or Subordinatum, and this again is either internum within the essence of a man; or externum without him:
the good is either Summum which is God, as I said; or Subordinatum, and this again is either Internal within the essence of a man; or externum without him:
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Internum is either Bonum Corporis or Bonum Animae: bonum Animae is either Intellectus or Voluntatis: or if you had rather take them without this curiosity of Art, they are five.
Internal is either Bonum Corporis or Bonum Spirits: bonum Spirits is either Intellectus or Voluntatis: or if you had rather take them without this curiosity of Art, they Are five.
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Thirdly, for fruition I may conveniently and proportionably name five degrees of it: though perhaps every one of them shall not be judged exactly necessary.
Thirdly, for fruition I may conveniently and proportionably name five Degrees of it: though perhaps every one of them shall not be judged exactly necessary.
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First, possession and usurpation or use of those good (for I joyn those two together) because perhaps they cannot alway be well distinguished in that respect (they have to happinesse) which is for the most part by the action of virtue,
First, possession and usurpation or use of those good (for I join those two together) Because perhaps they cannot always be well distinguished in that respect (they have to happiness) which is for the most part by the actium of virtue,
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fourthly quiet of all parts filled with that delight and satisfied, fiftly, security of that quiet upon assurance reasonable of the continuance and perpetuity of that estate and those good:
fourthly quiet of all parts filled with that delight and satisfied, Fifty, security of that quiet upon assurance reasonable of the Continuance and perpetuity of that estate and those good:
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and the name of felicity sometimes imports some one of these, sometime two or more, and the opinions of Philosophers and divines accordingly pitch upon them:
and the name of felicity sometime imports Some one of these, sometime two or more, and the opinions of Philosophers and Divines accordingly pitch upon them:
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I might enlarge these things with illustrations and probations if the matter required, but I think it so perspicuous and evident to any that will consider it, that it would be but lost labour to dwell any longer upon it:
I might enlarge these things with illustrations and probations if the matter required, but I think it so perspicuous and evident to any that will Consider it, that it would be but lost labour to dwell any longer upon it:
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especially this being agreeable with that definition which you know is common out of Boetius, that Beatitudo est status bonorum omnium aggregatione perfectus, and that of Anselm Sufficientia commodorum omnium, and that of Austin, Beatus est qui habet quicquid vult & nihil mali vult as they are alleaged by Gregory de Valentia: and I thinke it is the common notion that presents it selfe to all men,
especially this being agreeable with that definition which you know is Common out of Boethius, that Beatitudo est status Bonorum omnium aggregatione perfectus, and that of Anselm Sufficientia commodorum omnium, and that of Austin, Beatus est qui habet quicquid vult & nihil mali vult as they Are alleged by Gregory de Valentia: and I think it is the Common notion that presents it self to all men,
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and he that would make an emblem or picture of happinesse, must set it forth like that of Peace among the Ancients with a cornucopia an horn of plenty in the hand,
and he that would make an emblem or picture of happiness, must Set it forth like that of Peace among the Ancients with a cornucopia an horn of plenty in the hand,
and therefore according to my promise and desire I will now proceed to the second assertion which shall explaine what essentiall happinesse is, and wherein it consists:
and Therefore according to my promise and desire I will now proceed to the second assertion which shall explain what essential happiness is, and wherein it consists:
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Essentiall Happines I understand, which though it want many particulars, which are de integritate felicitatis, yet it hath all things that are de essentia, and hath enough to salve the name and title of happinesse in truth and propriety:
Essential Happiness I understand, which though it want many particulars, which Are de integritate felicitatis, yet it hath all things that Are de Essentia, and hath enough to salve the name and title of happiness in truth and propriety:
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so here, though there be some wants and consequently some misery mingled with this happines, yet taking more of happines then misery, it hath the name and nature of happines;
so Here, though there be Some Wants and consequently Some misery mingled with this happiness, yet taking more of happiness then misery, it hath the name and nature of happiness;
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and this I call essentiall Happines: and this I say must be placed in God alone and our fruition of him or union with him. But to handle this point more fully,
and this I call essential Happiness: and this I say must be placed in God alone and our fruition of him or Union with him. But to handle this point more Fully,
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as I purpose in the rest hereafter to take some place of Scripture for a ground and foundation to build upon (where it may be done conveniently) so I will doe here:
as I purpose in the rest hereafter to take Some place of Scripture for a ground and Foundation to built upon (where it may be done conveniently) so I will do Here:
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and partly is petitory, conteining a suite to God for further safety and deliverance from the proud enemy and war, that the Church might injoy the blessings of peace Bow thy heavens ô Lord and come downe, touch the mountaines and they shall smoke:
and partly is petitory, containing a suit to God for further safety and deliverance from the proud enemy and war, that the Church might enjoy the blessings of peace Bow thy heavens o Lord and come down, touch the Mountains and they shall smoke:
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and there having made a Catalogue of the benefits of peace, the Psalmist concludes all with this Epilogue, this sweet and patheticall Epiphonema; Blessed are the people that are in such a case,
and there having made a Catalogue of the benefits of peace, the Psalmist concludes all with this Epilogue, this sweet and pathetical Epiphonema; Blessed Are the people that Are in such a case,
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The first point is this, that outward prosperity and peace is a blessing of God, and confers to our happines, whether you consider one person or an whole people:
The First point is this, that outward Prosperity and peace is a blessing of God, and confers to our happiness, whither you Consider one person or an Whole people:
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it is so per se, in his owne nature, though we through our sin may interpolare naturam, that I may use Tertullians phrase of the Divell, in a sense not much different, we may alternature and make that which is of it selfe helpfull unto us, hurtfull:
it is so per se, in his own nature, though we through our since may interpolare naturam, that I may use Tertullia's phrase of the devil, in a sense not much different, we may alternature and make that which is of it self helpful unto us, hurtful:
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Secondly, outward good things are to him both the subject and instruments of many virtues, and so great advantages in his course of godlinesse, both to furnish himselfe,
Secondly, outward good things Are to him both the Subject and Instruments of many Virtues, and so great advantages in his course of godliness, both to furnish himself,
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and therefore David, who was a man of war, could not build the house of God, and that Solomon his son might, God gave him rest round about from all his enemies, and riches in such aboundance that gold in his time was like stones in the street,
and Therefore David, who was a man of war, could not built the house of God, and that Solomon his son might, God gave him rest round about from all his enemies, and riches in such abundance that gold in his time was like stones in the street,
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he brought the children of Israel out of Aegypt the land of bondage into Canaan the land of promise, out of the land where they were fed with onions and garlick, into the land that flowed with milk and hony:
he brought the children of Israel out of Egypt the land of bondage into Canaan the land of promise, out of the land where they were fed with onions and garlic, into the land that flowed with milk and honey:
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as the only happinesse, rather then to doubt, whether they confer to it at all or no! it was well said that he that cal'd Riches bona goods first, was a better husband then divine,
as the only happiness, rather then to doubt, whither they confer to it At all or no! it was well said that he that called Riches Bona goods First, was a better husband then divine,
First, not to fasten our eyes upon the things themselves, but to looke up to heaven and acknowledge God the author of all the good we injoy, with humble thankefulnesse, and thankfull humility:
First, not to fasten our eyes upon the things themselves, but to look up to heaven and acknowledge God the author of all the good we enjoy, with humble thankfulness, and thankful humility:
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while we have meanes, we had also minds to build the Temple of the Lord, to advance the kingdome of our Lord Jesus Christ: let us make these externall favors,
while we have means, we had also minds to built the Temple of the Lord, to advance the Kingdom of our Lord jesus christ: let us make these external favors,
God is the Lord imports thus much, they who are in covenant with God, when God accepts some for his people and servants and testifies so much especially by acquainting them with his ordinances,
God is the Lord imports thus much, they who Are in Covenant with God, when God accepts Some for his people and Servants and Testifies so much especially by acquainting them with his ordinances,
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How excellent is thy loving kindnes ô God when the children of men put their trust under the shadow of thy wing, they shall be aboundantly satisfied with the fatnes of thy house;
How excellent is thy loving kindness o God when the children of men put their trust under the shadow of thy wing, they shall be abundantly satisfied with the fatness of thy house;
First, for confutation of all those fond, and vaine opinions of the vulgar, or of the learned Philosophers about happinesse, some placing it in pleasure, some in honor, some in riches, the most reasonable in virtue, which well interpreted hath some truth, we have better learned to place it in the fruition of God.
First, for confutation of all those found, and vain opinions of the Vulgar, or of the learned Philosophers about happiness, Some placing it in pleasure, Some in honour, Some in riches, the most reasonable in virtue, which well interpreted hath Some truth, we have better learned to place it in the fruition of God.
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Secondly, for reprehension of the practise of carnall and worldly men, that even in the bosom of the Church and Schoole of Christ, are such non proficients, that they seek no further, neglecting the communion with God,
Secondly, for reprehension of the practice of carnal and worldly men, that even in the bosom of the Church and School of christ, Are such non proficients, that they seek no further, neglecting the communion with God,
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and following those things with great greedinesse, tanquam haec sint nostri medicina doloris. Thirdly, for instruction of all, Many say who will shew us any good:
and following those things with great greediness, tanquam haec sint Our medicina doloris. Thirdly, for instruction of all, Many say who will show us any good:
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when the jugler undertook to tell every man what he wished for, and desired, and much company was met to see the issue of his promise with great expectation, out comes the mountebank and bids them be attentive,
when the juggler undertook to tell every man what he wished for, and desired, and much company was met to see the issue of his promise with great expectation, out comes the mountebank and bids them be attentive,
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Behold then this happinesse to enjoy the favor of God to have communion with him, labor therfore for this, use al means that God hath appointed, particularly this Sacrament to wch God invites us now at this time;
Behold then this happiness to enjoy the favour of God to have communion with him, labour Therefore for this, use all means that God hath appointed, particularly this Sacrament to which God invites us now At this time;
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we may be assimilated to him in all holinesse and righteousnes and conformed to his image, which neere union is livly set forth in this Sacrament, in a word we may be so nourished with this heavenly mannah that we may go on from strength to strength till we see God in Syon:
we may be assimilated to him in all holiness and righteousness and conformed to his image, which near Union is lively Set forth in this Sacrament, in a word we may be so nourished with this heavenly Manna that we may go on from strength to strength till we see God in Syon:
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