Gerizim and Ebal (Election and reprobation), or, The absolute good pleasure of Gods most holy will to all the sons of Adam, specificated viz. to vessels of mercy in their eternal election, and to vessels of wrath in their eternal reprobation : being an answer to a spurious pamphlet lately crept into the world, which was fathered by Thomas Tazwell : wherein the texts of Scripture by him are perverted and vindicated, his corrupt glosses brought to light and purged, his shuffling and ambiguous dealing discovered, and the truth in all fully cleared / by James Rawson ...
(1) title page (DIV1) (2) dedication (DIV1) (3) to the reader (DIV1) (4) to the reader (DIV1) (5) errata (DIV1) (6) positions (DIV1) (7) answer (DIV1) (8) table of contents (DIV1) (9) text (DIV1)
whereas your parts and gifts (too well known) considered, you had need of milk your self, and not to give such strong meat unto your seduced Proselytes;
whereas your parts and Gifts (too well known) considered, you had need of milk your self, and not to give such strong meat unto your seduced Proselytes;
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and if you had met with any temptation to more sublime speculations, to have drawn back the reins with that ingenious acknowledgment, I am no Prophet, neither am I a Prophets son, but I am an heard-man,
and if you had met with any temptation to more sublime speculations, to have drawn back the reins with that ingenious acknowledgment, I am no Prophet, neither am I a prophets son, but I am an herdsman,
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And whereas for the giving vent to that exuberant humour you could pitch upon no other object but my self to make your Antagonist, I do (though with much reluctancy,
And whereas for the giving vent to that exuberant humour you could pitch upon no other Object but my self to make your Antagonist, I do (though with much reluctancy,
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as conscious to my own wants and imperfections) undertake the defence of that truth, which in this Pamphlet of yours you have much depraved and eclipsed by your false glosses and perverted interpretations,
as conscious to my own Wants and imperfections) undertake the defence of that truth, which in this Pamphlet of yours you have much depraved and eclipsed by your false Glosses and perverted interpretations,
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Sure your voice sounds like the voice of Jacob, but I doubt your hands will prove like the hands of Esau; you give a specious title, which promiseth much, howsoever you come off in matter of performance look you to that, Grandia loquuntur inanes, the emptiest barrels make the greatest sound, parturiunt montes, nascitur ridiculus mus.
Sure your voice sounds like the voice of Jacob, but I doubt your hands will prove like the hands of Esau; you give a specious title, which promises much, howsoever you come off in matter of performance look you to that, Grandia loquuntur inanes, the emptiest barrels make the greatest found, parturiunt montes, nascitur ridiculus mus.
But if you intend it of inward, proper, spiritual, and special graces, such as are Redemption, effectual Vocation, Justification of mens persons by faith in Christ,
But if you intend it of inward, proper, spiritual, and special graces, such as Are Redemption, effectual Vocation, Justification of men's Persons by faith in christ,
then I affirm that there is no such love of complacency in God unto the universality of mankind, that any of these are communicated but to a peculiar people foreknown according to his eternall purpose.
then I affirm that there is no such love of complacency in God unto the universality of mankind, that any of these Are communicated but to a peculiar people foreknown according to his Eternal purpose.
But what is this to the dispute before us? The controversie is about those glorious, eternall, immanent acts of Gods Election and Reprobation, therein discriminating the universality of the world (as your own positions do distinguish) by parting them into two ranks or stations, some elected, some reprobated.
But what is this to the dispute before us? The controversy is about those glorious, Eternal, immanent acts of God's Election and Reprobation, therein discriminating the universality of the world (as your own positions do distinguish) by parting them into two ranks or stations, Some elected, Some reprobated.
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I pray Sir the next volume you commit to the Press provide your self of a more Homogeneous title which may suit more adequately with the business in debate.
I pray Sir the next volume you commit to the Press provide your self of a more Homogeneous title which may suit more adequately with the business in debate.
Your Title farther brags, And the Arguments written by Mr James Rawson, a national Minister for personal election confuted &c. Virus crescit eundo, what cannot this man do? But ante victoriam noli cantare triumphum.
Your Title farther brags, And the Arguments written by Mr James Rawson, a national Minister for personal election confuted etc. Virus crescit Eund, what cannot this man do? But ante victoriam noli cantare triumphum.
Confident I am that all those arguments by me produced will prove impregnable and cannon proof, notwithstanding all those pot-guns of yours shot against them.
Confident I am that all those Arguments by me produced will prove impregnable and cannon proof, notwithstanding all those pot-guns of yours shot against them.
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Next, In your endeavours to answer my Papers, your first adventure is upon the Proem, whose language is thus, I cannot much wonder that the Grandees of this nation, &c. Your answer speaks thus:
Next, In your endeavours to answer my Papers, your First adventure is upon the Proem, whose language is thus, I cannot much wonder that the Grandees of this Nation, etc. Your answer speaks thus:
[ I must tell you, that I do as little wonder as you, that the Grandees of this Nation are not persecuting of people for their conscience in matters of Religion:
[ I must tell you, that I do as little wonder as you, that the Grandees of this nation Are not persecuting of people for their conscience in matters of Religion:
but I am perswaded the reason is, because that doubtless they in their grave wisdomes have seen that such a practice in them that were before them, being not a little deluded by your fathers the Bishops,
but I am persuaded the reason is, Because that doubtless they in their grave wisdoms have seen that such a practice in them that were before them, being not a little deluded by your Father's the Bishops,
and their Adherents, did thereby beat down the truth under the name of Heresie, and doubtless they have learned, that it is the Prerogative Royal of Jesus Christ to rule in the Consciences of men in the things which concern his own kingdom;
and their Adherents, did thereby beatrice down the truth under the name of Heresy, and doubtless they have learned, that it is the Prerogative Royal of jesus christ to Rule in the Consciences of men in the things which concern his own Kingdom;
Ans. Truly Sir, you have made a fair progress, and are honourably preferred, from being a common Trooper in the Kings party thus to become a Candidate to the Council of State,
Ans. Truly Sir, you have made a fair progress, and Are honourably preferred, from being a Common Trooper in the Kings party thus to become a Candidate to the Council of State,
But Sir, you are too precipitate in your conjectures, or conclusions, and this is grounded on a false Hypothesis, namely that indulgence of Toleration:
But Sir, you Are too precipitate in your Conjectures, or conclusions, and this is grounded on a false Hypothesis, namely that indulgence of Toleration:
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for though all things may be lawful, yet all things are not expedient. Or, 4. For the hardness of peoples hearts, as Moses permitted a bill of divorce:
for though all things may be lawful, yet all things Are not expedient. Or, 4. For the hardness of peoples hearts, as Moses permitted a bill of divorce:
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1. From the express law of God concerning blasphemers, Num. 24.14. and confirmed by a rule for the punishment of Apostates and inticers to Apostacy, Deut. 13.5, 6. the reasons whereof are given v. 11, 17. Concerning false Prophets, Deut. 18.20. 2. From the examples of Kings and Prophets in the old Testament.
1. From the express law of God Concerning blasphemers, Num. 24.14. and confirmed by a Rule for the punishment of Apostates and entices to Apostasy, Deuteronomy 13.5, 6. the Reasons whereof Are given v. 11, 17. Concerning false prophets, Deuteronomy 18.20. 2. From the Examples of Kings and prophets in the old Testament.
Asa took away the Sodomits. 1 King. 15.12. Jehojada Athalia. 2 King. 23.5. Elijah the Prophets of Baal, 1 Kings 18.40. 3. From the examples of the Apostles in the new Testament, who inflicted punishment on severall persons both for life and limb, Acts 5.5. At the word of Peter, Ananias and Saphira were stricken dead, Acts 13.11. Elymas the Sorcerer was smitten with blindness at the word of Paul; which more remarkable acts of justice though they were done by speciall instinct, being allien from their calling to inflict corporall punishment;
Asa took away the Sodomites. 1 King. 15.12. Jehoiada Athalia. 2 King. 23.5. Elijah the prophets of Baal, 1 Kings 18.40. 3. From the Examples of the Apostles in the new Testament, who inflicted punishment on several Persons both for life and limb, Acts 5.5. At the word of Peter, Ananias and Sapphira were stricken dead, Acts 13.11. Elymas the Sorcerer was smitten with blindness At the word of Paul; which more remarkable acts of Justice though they were done by special instinct, being alien from their calling to inflict corporal punishment;
4. From the Office of the Magistrate, qui custos est utriusque tabulae, the safeguarder of both the Tables, yet in distinction from the Church Ministers,
4. From the Office of the Magistrate, qui custos est utriusque tabulae, the safeguarder of both the Tables, yet in distinction from the Church Ministers,
The Gentile Governors interessed themselves in matters of Religion, and would never suffer their Gods to be blasphemed, Exod. 8.26. Shall we sacrifice the a••omination of the Aegyptians, and will they not stone us? Socrates was put to death for blaspheming the multiplicity of their gods;
The Gentile Governors interested themselves in matters of Religion, and would never suffer their God's to be blasphemed, Exod 8.26. Shall we sacrifice the a••omination of the egyptians, and will they not stone us? Socrates was put to death for blaspheming the Multiplicity of their God's;
yea, the records of our own Scripture testifie so much, Ezra 7.26. 7. Yea, the contrary hereof is obvious to every discerning eye, by the late procedure of the highly honourable Court of Parliament against that grave Impostor and Blasphemer your brother Naylor, wherein notwithstanding all your interests and overbold confidence you are forced to sit besides the Cushion.
yea, the records of our own Scripture testify so much, Ezra 7.26. 7. Yea, the contrary hereof is obvious to every discerning eye, by the late procedure of the highly honourable Court of Parliament against that grave Impostor and Blasphemer your brother Naylor, wherein notwithstanding all your interests and overbold confidence you Are forced to fit beside the Cushion.
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8. At least I would have said, that there were some intrinsecall mysteries of State involved in that Edict of Toleration, which it is not fit for you and me to pry into,
8. At least I would have said, that there were Some intrinsical Mysteres of State involved in that Edict of Toleration, which it is not fit for you and me to pry into,
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The first tends to this purpose, [ That the grave Senators of this Nation, in whom resided the Legislative power, did heretofore beat down truth instead of heresie, being instigated thereunto by our fathers the Bishops, which crime being espied by those now in authority, they have therefore given a Toleration for any Religion. ]
The First tends to this purpose, [ That the grave Senators of this nation, in whom resided the Legislative power, did heretofore beatrice down truth instead of heresy, being instigated thereunto by our Father's the Bishops, which crime being espied by those now in Authority, they have Therefore given a Toleration for any Religion. ]
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Well and wisely said, In answer to which let me premise this protestation from the sincerity of my heart, that notwithstanding my plain dealing with you in this business of the Contest,
Well and wisely said, In answer to which let me premise this protestation from the sincerity of my heart, that notwithstanding my plain dealing with you in this business of the Contest,
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yet I bear not the least grudge to your person, but should be glad upon any just occasion offered do you the best office of love that lies within my compass.
yet I bear not the least grudge to your person, but should be glad upon any just occasion offered doe you the best office of love that lies within my compass.
But yet for all this I cannot without abundance of indignation see such a shrub, such a worm, such a nothing as you are, to rake up the dead ashes of those honourable Patriots and venerable Prelates of this then flourishing Nation,
But yet for all this I cannot without abundance of Indignation see such a shrub, such a worm, such a nothing as you Are, to rake up the dead Ashes of those honourable Patriots and venerable Prelates of this then flourishing nation,
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What man, were our Nobility and Magistracy so besotted that they should be brought into a fooles paradise by the delusions of others? Did they only see with the Bishops eyes,
What man, were our Nobilt and Magistracy so besotted that they should be brought into a Fools paradise by the delusions of Others? Did they only see with the Bishops eyes,
than to say, that they were acted by a spirit of delusion? What think you of Cranmer, Ridley, Latimer, Hooper, Farrar, &c. who gave up themselves as a sacrifice for the testimony of the truth,
than to say, that they were acted by a Spirit of delusion? What think you of Cranmer, Ridley, Latimer, Hooper, Farrar, etc. who gave up themselves as a sacrifice for the testimony of the truth,
Or what make you of those nearer within our own cognisance, as of Jewel, Bilson, Morton, Usher, Hall, Davenant, the glorious Lights of this Nation in their Generation,
Or what make you of those nearer within our own cognisance, as of Jewel, Bilson, Mortonum, Usher, Hall, Davenant, the glorious Lights of this nation in their Generation,
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for as Learning hath no greater enemy than a Dulman, or an Ignoramus, so piety and honesty find no greater adversaries than a prophane walker or licentious liver.
for as Learning hath no greater enemy than a Dulman, or an Ignoramus, so piety and honesty find no greater Adversaries than a profane walker or licentious liver.
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For your second Reason, doubtless it is the Prerogative Royal of Jesus Christ to rule in the Consciences of men, alwaies provided they be consciences orderly regulated,
For your second Reason, doubtless it is the Prerogative Royal of jesus christ to Rule in the Consciences of men, always provided they be Consciences orderly regulated,
and that instead of Jesus Christ in the conscience, the strong man armed, that is, the devill be not there, who often transforming himself into an angel of light pleads conscience,
and that instead of jesus christ in the conscience, the strong man armed, that is, the Devil be not there, who often transforming himself into an angel of Light pleads conscience,
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Or suppose a man in the opinion that he holds, or practices that he useth, making a plea of conscience for his so opining and doing, shall yet be imperious, scornfull, proud, turbulent, self-conceited, these are strong presumptions of what spirit that man is of.
Or suppose a man in the opinion that he holds, or practices that he uses, making a plea of conscience for his so opining and doing, shall yet be imperious, scornful, proud, turbulent, self-conceited, these Are strong presumptions of what Spirit that man is of.
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No such who have a just plea and title to conscience and priviledges thereof, they are meek, lowly, humble, jealous over their own hearts, thinking others better than themselves:
No such who have a just plea and title to conscience and privileges thereof, they Are meek, lowly, humble, jealous over their own hearts, thinking Others better than themselves:
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And that with all he fasts, praies, hears, reads, using all possible means better to inform him, that so if it be possible he may keep the unity of the spirit in the bond of peace.
And that with all he fasts, prays, hears, reads, using all possible means better to inform him, that so if it be possible he may keep the unity of the Spirit in the bound of peace.
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if without inforcement it may speak the mind of Christ, wherein though I might say that parabolical argumentations prove no more than for what they were first spoken:
if without enforcement it may speak the mind of christ, wherein though I might say that parabolical argumentations prove no more than for what they were First spoken:
nor murtherer, nor adulterer, nor any other malefactor is to be punished or removed before the end of the world, any more than he that blasphemes the name of the high God;
nor murderer, nor adulterer, nor any other Malefactor is to be punished or removed before the end of the world, any more than he that blasphemes the name of the high God;
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and that there can be no expectation of an universall purity in this life, but that there will be still tares amongst the wheat, bad men will be intermingled amongst the good,
and that there can be no expectation of an universal purity in this life, but that there will be still tares among the wheat, bad men will be intermingled among the good,
but that in his wisdome and godly care he may put a restraint both upon the Pulpit and Press from such incendiaries that promote and propagate such uncouth doctrines and opinions, without any prejudice to the liberty of conscience.
but that in his Wisdom and godly care he may put a restraint both upon the Pulpit and Press from such incendiaries that promote and propagate such uncouth doctrines and opinions, without any prejudice to the liberty of conscience.
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And thus from your Text I come to your Conclusion, whi•h is, [ And therefore they have tolerated all Religions that 〈 ◊ 〉 peaceably in the Common-wealth,
And thus from your Text I come to your Conclusion, whi•h is, [ And Therefore they have tolerated all Religions that 〈 ◊ 〉 peaceably in the Commonwealth,
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for if we may judge of things by the issues and events there were never heard of the like hideous and horrid blasphemies in any age of the world more than since Toleration was on foot;
for if we may judge of things by the issues and events there were never herd of the like hideous and horrid Blasphemies in any age of the world more than since Toleration was on foot;
So that England which not long since was accounted as an immaculate Virgin, and so the glory of the world for soundness of Doctrine and purity of Conversation, is now lookt upon as a Babell and confusion of opinions,
So that England which not long since was accounted as an immaculate Virgae, and so the glory of the world for soundness of Doctrine and purity of Conversation, is now looked upon as a Babel and confusion of opinions,
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And one thing I cannot let slip without some observation, that such are concerned in this Toleration who live peaceably in the Common-wealth and whose principles and practices are not inconsistent with the present Government.
And one thing I cannot let slip without Some observation, that such Are concerned in this Toleration who live peaceably in the Commonwealth and whose principles and practices Are not inconsistent with the present Government.
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since that of all heresies that ever I have read or heard of, there is not any one that carries such a diametricall opposition and direct antipathy against the publike peace of a Common-wealth as do the principles and practises of the Anabaptists.
since that of all heresies that ever I have read or herd of, there is not any one that carries such a diametrical opposition and Direct antipathy against the public peace of a Commonwealth as do the principles and practises of the Anabaptists.
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And therefore what I write are either collections from your own Authors, or from men who are of unquestionable authority and fidelity in their relations.
And Therefore what I write Are either collections from your own Authors, or from men who Are of unquestionable Authority and Fidis in their relations.
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1. That it is not lawfull for a Christian to bear the office of a Magistrate with the safety of a good conscience now in the times 〈 ◊ 〉 the New Testament,
1. That it is not lawful for a Christian to bear the office of a Magistrate with the safety of a good conscience now in the times 〈 ◊ 〉 the New Testament,
if he do, they put the question, whether such a one can be saved. 2. That the office of a Magistrate extends only to the duties of the second Table. 3. That it is not lawfull for a Christian to go to warfare,
if he do, they put the question, whither such a one can be saved. 2. That the office of a Magistrate extends only to the duties of the second Table. 3. That it is not lawful for a Christian to go to warfare,
nor to have imposed upon them any watches or wardings. 4. That it is not lawfull for a Christian to bear any arms offensive or defensive, either for the defence of his Country,
nor to have imposed upon them any watches or wardings. 4. That it is not lawful for a Christian to bear any arms offensive or defensive, either for the defence of his Country,
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or himself, or to offend his enemy. 5. That it is not lawfull to go to law. 6. That it is not lawfull to take an oath before a Magistrate. 7. That it may be lawful to have more wives than one at one time. 8. That it is not lawfull to punish any Malefactor with death. 9. That there ought to be a community of goods.
or himself, or to offend his enemy. 5. That it is not lawful to go to law. 6. That it is not lawful to take an oath before a Magistrate. 7. That it may be lawful to have more wives than one At one time. 8. That it is not lawful to Punish any Malefactor with death. 9. That there ought to be a community of goods.
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And for their practices, let but the Annals and Records of the Low Countries, and upper and lower Germany, especially of Helvetia, and in them of the occurrences that befell in the fields of Turingia, the Towns of Alstet and Munster, Moravia, Belgia, Suevia, Franconia, drilled a long by the subtle practises of those incendiaries, the ring-leaders of that factions, Pheiffar, Habmeierus, Joh. Matthias, Melchior Hoffman, Rotman, Muncer, John of Leyden, Knipperdollin, the outrages by them committed, murthers, rapes, polygamies, blasphemies &c. Let the Annals, I say, be taken a survey of,
And for their practices, let but the Annals and Records of the Low Countries, and upper and lower Germany, especially of Helvetia, and in them of the occurrences that befell in the fields of Turingia, the Towns of Alstet and Munster, Moravia, Belgium, Suevia, Franconia, drilled a long by the subtle practises of those incendiaries, the ringleaders of that factions, Pheiffar, Habmeierus, John Matthias, Melchior Hoffman, Rotman, Muncer, John of Leyden, Knipperdollin, the outrages by them committed, murders, rapes, polygamies, Blasphemies etc. Let the Annals, I say, be taken a survey of,
They have endeavoured to overturn the very essence and constitution of a Church, so that where it was and is the Ordinance of Christ, To the Law, and to the Testimony;
They have endeavoured to overturn the very essence and constitution of a Church, so that where it was and is the Ordinance of christ, To the Law, and to the Testimony;
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These men depend upon Enthusiasms, dreams, visions, revelations, apparitions, &c. So that hereby is introduced amongst poor souls a very a taxie and confusion;
These men depend upon Enthusiasms, dreams, visions, revelations, apparitions, etc. So that hereby is introduced among poor Souls a very a taxie and confusion;
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And that I may not be thought to feign any of this, Let Sleydan be consulted with Lambertus, Hortensius, Montfortius de Tumultibus Anabap. Joh. Wigand, Joh. Knox in an answer to an Anabaptist, Spanhemius de origine, progressu, sect is, nominibus & dog matibus Anabap. Alex. Rosse, John of Leyden; where he shall find abundantly more than I am willing to express for the insufferableness of that society.
And that I may not be Thought to feign any of this, Let Sleydan be consulted with Lambertus, Hortensius, Montfortius de Tumultibus Anabapist John Wigand, John Knox in an answer to an Anabaptist, Spanhemius de origine, progressu, sect is, nominibus & dog matibus Anabapist Alexander Rosse, John of Leyden; where he shall find abundantly more than I am willing to express for the insufferableness of that society.
And yet to deal ingenuously with you, I cannot accuse you, or others that I know of your judgement, that in all things you do concur with those formerly recited, both principles and practises, you may perhaps come short in some, only this I know, that there is such a concatenation, combination,
And yet to deal ingenuously with you, I cannot accuse you, or Others that I know of your judgement, that in all things you do concur with those formerly recited, both principles and practises, you may perhaps come short in Some, only this I know, that there is such a concatenation, combination,
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[ But this Toleration or liberty, for people to worship God according to the light they have received, without having things imposed on their consciences, contrary to what they beleeve, is that which serveth not your turn,
[ But this Toleration or liberty, for people to worship God according to the Light they have received, without having things imposed on their Consciences, contrary to what they believe, is that which serves not your turn,
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for take him goaler is the best Argument with you to convince the rude multitude of carnall minded and self-seeking people, who are resolved to be of that Religion, in which they can best be freed from trouble:
for take him Goalkeeper is the best Argument with you to convince the rude multitude of carnal minded and self-seeking people, who Are resolved to be of that Religion, in which they can best be freed from trouble:
even as they direct, and you study to preach such things as are pleasing to the rich men of your Parishes, laying aside the Commands and Oracles of God,
even as they Direct, and you study to preach such things as Are pleasing to the rich men of your Parishes, laying aside the Commands and Oracles of God,
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But let me speak unto you in the words of the Prophet Isaiah, wherewith he comforts Hezekiah against the blasphemous railings of soul mouth'd Rabshekah, Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice? Surely against such a called and chosen society of persons as that before whom,
But let me speak unto you in the words of the Prophet Isaiah, wherewith he comforts Hezekiah against the blasphemous railings of soul mouthed Rabshekah, Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice? Surely against such a called and chosen society of Persons as that before whom,
Thou that teachest another, teachest thou not thy self & c? for as for levity, inconstancy, warping and wheeling about let but your Commanders be examined under whom you served in the Kings Party,
Thou that Teachest Another, Teachest thou not thy self & c? for as for levity, inconstancy, warping and wheeling about let but your Commanders be examined under whom you served in the Kings Party,
For your close with that S riptures, Ezek. 22.38. I shall only return this, Thou shalt not take the name of the Lord thy God in vain forth• lord will not hold him guiltless that taketh his name in vaine;
For your close with that S riptures, Ezekiel 22.38. I shall only return this, Thou shalt not take the name of the Lord thy God in vain forth• lord will not hold him guiltless that Takes his name in vain;
but mighty through God to the pulling down of strong holds, casting down imaginations, and every high thought, that exalteth it self against the knowledge of God and bringeth into captivity every thought to the obedience of Christ:
but mighty through God to the pulling down of strong holds, casting down Imaginations, and every high Thought, that Exalteth it self against the knowledge of God and brings into captivity every Thought to the Obedience of christ:
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And where we read of the whole armour of God, that the Saints are to put on Eph 6.11. there is not any mention, nor the least intimation of a sword of steel, or •rmour of flesh, not any carnall weapons whatsoever:
And where we read of the Whole armour of God, that the Saints Are to put on Ephesians 6.11. there is not any mention, nor the least intimation of a sword of steel, or •rmour of Flesh, not any carnal weapons whatsoever:
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but the spirituall waies of Jesus Christ expressed in the New Testament must be defended with spiritual weapons notwithstanding all that can be said to the contrary, by you which desire to have those waies and works, which are devised by men,
but the spiritual ways of jesus christ expressed in the New Testament must be defended with spiritual weapons notwithstanding all that can be said to the contrary, by you which desire to have those ways and works, which Are devised by men,
But whereas you say, there is no mention of a sword of steel, what follows, must not these therefore be put on? Ile propose a like Argument. The Apostle, Rom. 13.14. bids us to put on the Lord Jesus Christ, we are not there commanded to put on our cloths, to put on our gowns, to put on our cloaks &c. What follows must they not therfore be put on? O irrational arguing.
But whereas you say, there is no mention of a sword of steel, what follows, must not these Therefore be put on? I'll propose a like Argument. The Apostle, Rom. 13.14. bids us to put on the Lord jesus christ, we Are not there commanded to put on our clothes, to put on our gowns, to put on our cloaks etc. What follows must they not Therefore be put on? O irrational arguing.
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for these are not strange opinions, bu• precious truths which concern the salvation of every man and woman in the world, witnessed by the Holy Prophets, by Christ himself,
for these Are not strange opinions, bu• precious truths which concern the salvation of every man and woman in the world, witnessed by the Holy prophets, by christ himself,
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And for those two subjects offered to consideration, viz. Universall Redemption, and Baptism of Infants, there is as much said in them already by divers learned men of our side,
And for those two subject's offered to consideration, viz. Universal Redemption, and Baptism of Infants, there is as much said in them already by diverse learned men of our side,
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and particularly by Dr Kendal against Goodwin, and Mr Baxter against Tombes, to the satisfaction of any reasonable men that are not blinded through prejudice,
and particularly by Dr Kendal against Goodwyn, and Mr Baxter against Tombs, to the satisfaction of any reasonable men that Are not blinded through prejudice,
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Yet because that every man hath not the opportunity to read their works, and that you may not have cause of glorying if I should slide over this, I shall undertake, through the guidance of Gods spirit, to give in the genuine sence and scope of those Texts of Scripture nakedly mustred up by you in favour of your Universall Redemption, and thus you begin:
Yet Because that every man hath not the opportunity to read their works, and that you may not have cause of glorying if I should slide over this, I shall undertake, through the guidance of God's Spirit, to give in the genuine sense and scope of those Texts of Scripture nakedly mustered up by you in favour of your Universal Redemption, and thus you begin:
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[ The former is witnessed by Isa. 53.4, 5, 6. where it plainly appeareth, that the iniquity of all that went astray are laid on him, that is, on Jesus Christ.
[ The former is witnessed by Isaiah 53.4, 5, 6. where it plainly appears, that the iniquity of all that went astray Are laid on him, that is, on jesus christ.
Yea, Christ himself witnesseth to this truth in Joh. 3.16, 17. And by his Apostles, Rom. 5.18. 2 Cor. 5.14, 15. 1 Tim. 2.1, 3, 4, 5, 6, 7. Tit. 2.11. Heb. 2.9. 2 Pet. 3.9.
Yea, christ himself Witnesseth to this truth in John 3.16, 17. And by his Apostles, Rom. 5.18. 2 Cor. 5.14, 15. 1 Tim. 2.1, 3, 4, 5, 6, 7. Tit. 2.11. Hebrew 2.9. 2 Pet. 3.9.
And the Angel of the Lord also, Luk. 2.10, 11. And for the later, which is the baptizing such in the name of Jesus Christ, who confesseth faith in him, it is so highly promoted by Christ,
And the Angel of the Lord also, Luk. 2.10, 11. And for the later, which is the baptizing such in the name of jesus christ, who Confesses faith in him, it is so highly promoted by christ,
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and to blindfold them, so as they should adventure to produce in evidence such a Text of Scripture as doth directly trip up the heels of their own assertion as this doth, no one Chapter in the whole old Testament more limiting the suffering,
and to blindfold them, so as they should adventure to produce in evidence such a Text of Scripture as does directly trip up the heels of their own assertion as this does, not one Chapter in the Whole old Testament more limiting the suffering,
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and to make my charge good, as the Eunuch asked Philip, Acts 8.34. Of whom speaks the Prophet this? You, I imagine, by the help of the Particle All, will extend the scope of this Chapter to all men of all sorts:
and to make my charge good, as the Eunuch asked Philip, Acts 8.34. Of whom speaks the Prophet this? You, I imagine, by the help of the Particle All, will extend the scope of this Chapter to all men of all sorts:
and partaking of the benefit of a promise) by these terms of Us, Our, or Me, they commonly and constantly understand persons under the same consideration and capacity people under one relation and qualification, such who are nearly related,
and partaking of the benefit of a promise) by these terms of Us, Our, or Me, they commonly and constantly understand Persons under the same consideration and capacity people under one Relation and qualification, such who Are nearly related,
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But there was no peace procured for the Reprobates, or those who should never beleeve, Isa. 57.21. There is no peace to the wicked. Eph. 3.14. He is our peace, Ergo.
But there was no peace procured for the Reprobates, or those who should never believe, Isaiah 57.21. There is no peace to the wicked. Ephesians 3.14. He is our peace, Ergo.
whence I bottome this, That which Christ had as a wages or reward for the making of his soule an offering for sin was a peculiar seed, His seed, Isa. 65.23.
whence I bottom this, That which christ had as a wages or reward for the making of his soul an offering for since was a peculiar seed, His seed, Isaiah 65.23.
All this Chapter hitherto the Prophet hath used words of the first person, Ours, Us We, and to these he attributes the universall Particle All, including with himself all beleevers.
All this Chapter hitherto the Prophet hath used words of the First person, Ours, Us We, and to these he attributes the universal Particle All, including with himself all believers.
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But now when he comes to the third person he only speaks of Many, so that hence it is plain that Christ as a Redeemer bare the sins of many of the universall world,
But now when he comes to the third person he only speaks of Many, so that hence it is plain that christ as a Redeemer bore the Sins of many of the universal world,
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It is a bad omen of ill success in a mans business, when at the very first onset a mans supposed best friends should fly in his own face and fight against him.
It is a bad omen of ill success in a men business, when At the very First onset a men supposed best Friends should fly in his own face and fight against him.
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And for the former part of ver. 9. that the Lord is good to all, There is no doubt but that the Lords goodness hath and doth, shew it self to all the work of the creation they being all Good yea very Good.
And for the former part of for. 9. that the Lord is good to all, There is no doubt but that the lords Goodness hath and does, show it self to all the work of the creation they being all Good yea very Good.
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They have in them a kind of goodness for ens & bonum convertuntur. Their nature and essence is good as Gods workmanship, tis onely sin which is their own and none of Gods making, that renders them evil and so hateful to God and man.
They have in them a kind of Goodness for ens & bonum convertuntur. Their nature and essence is good as God's workmanship, this only since which is their own and none of God's making, that renders them evil and so hateful to God and man.
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Is it not a tender mercy to have a native excellency beyond all the rest of the creatures (Christ and the elect Angels onely excepted) to have such spiritual substances equal (in their nature and creation) to the holy Angels themselves,
Is it not a tender mercy to have a native excellency beyond all the rest of the creatures (christ and the elect Angels only excepted) to have such spiritual substances equal (in their nature and creation) to the holy Angels themselves,
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yea and withal to have that excellency so many ages past to be preserved and delivered notwithstanding their daily sinning and provoking the most High?
yea and withal to have that excellency so many ages past to be preserved and Delivered notwithstanding their daily sinning and provoking the most High?
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Thou lovest all the things that are, and abhorrest nothing which thou hast made &c. He makes his Sun to rise on the evil and on the good, &c. and all things come alike to all.
Thou Lovest all the things that Are, and Abhorrest nothing which thou hast made etc. He makes his Sun to rise on the evil and on the good, etc. and all things come alike to all.
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And more then this you can never draw out of this fountain of love, pump whiles you will, not enough I am sure to establish that Chimaera of theirs, an universal Redemption.
And more then this you can never draw out of this fountain of love, pump while you will, not enough I am sure to establish that Chimaera of theirs, an universal Redemption.
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That Third in the rank is Iohn 3.16, 17. God so loved the world that he gave his onely begotten Son, that whosoever believeth in him should not perish,
That Third in the rank is John 3.16, 17. God so loved the world that he gave his only begotten Son, that whosoever Believeth in him should not perish,
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But that either it was the purpose of God in sending, or the intention of Christ in coming into the world to be a Redeemer of all and every particular person,
But that either it was the purpose of God in sending, or the intention of christ in coming into the world to be a Redeemer of all and every particular person,
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and of believing persons answerable to that Rom. 3.22. The righteousness of God which is of faith of Iesus Christ unto all and upon all them that believe, and yet withall particular in respect of the whole mass and lump of mankind, according to that Rom. 9.13.
and of believing Persons answerable to that Rom. 3.22. The righteousness of God which is of faith of Iesus christ unto all and upon all them that believe, and yet withal particular in respect of the Whole mass and lump of mankind, according to that Rom. 9.13.
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Neither doth Christ intend any other universality here then this mentioned, first because that those for whom Christ came into the world are also saved,
Neither does christ intend any other universality Here then this mentioned, First Because that those for whom christ Come into the world Are also saved,
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Secondly, because believers onely are saved, and shall not be condemned, onely to the Elect it is given that they shall believe, Phil. 1.29. Matth. 13.11.
Secondly, Because believers only Are saved, and shall not be condemned, only to the Elect it is given that they shall believe, Philip 1.29. Matthew 13.11.
For the Apostle here makes a comparison between the first Adam and the second Adam, as being two roots either of whom do communicate unto their several branches, (i. e.) unto a certain company descending from them what they have, do,
For the Apostle Here makes a comparison between the First Adam and the second Adam, as being two roots either of whom do communicate unto their several branches, (i. e.) unto a certain company descending from them what they have, do,
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So Christ the second Adam by his spiritual generation did communicate two contrary blessings, viz. Righteousness and Life, to all that did believe in him.
So christ the second Adam by his spiritual generation did communicate two contrary blessings, viz. Righteousness and Life, to all that did believe in him.
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The truth of this interpretation is clear from the scope of the Apostle, which is to compare Christ the Authour of Righteousness and Life, with Adam the Authour of Sin and Death, from ver. 12. to the end of the Chapter,
The truth of this Interpretation is clear from the scope of the Apostle, which is to compare christ the Author of Righteousness and Life, with Adam the Author of since and Death, from for. 12. to the end of the Chapter,
and clearly contradicted himself in that doctrine which he had before delivered in the third and fourth Chapters, therein asserting the justification onely of believers,
and clearly contradicted himself in that Doctrine which he had before Delivered in the third and fourth Chapters, therein asserting the justification only of believers,
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But you will say, if more perished in Adam then are saved in Christ, his Grace then should be weaker then Adams sin, where is then the much more abounding grace spoken of ver. 17.?
But you will say, if more perished in Adam then Are saved in christ, his Grace then should be Weaker then Adams since, where is then the much more abounding grace spoken of for. 17.?
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To which I answer, that the greatness and power of grace above •n, ought not to be esteemed according to the multitude of those that are condemned in Adam, and of those that are justified and glorified in Christ,
To which I answer, that the greatness and power of grace above •n, ought not to be esteemed according to the multitude of those that Are condemned in Adam, and of those that Are justified and glorified in christ,
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and grace righteousness and life, now its well known tis easier to destroy and condemn an innumerable company then to quicken and save one single person;
and grace righteousness and life, now its well known this Easier to destroy and condemn an innumerable company then to quicken and save one single person;
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as there be some sins besides the sin of Adam, And how mighty is this gift which innumerable sinners cannot withstand? and this is that which the Apostle hinteth ver. 17. and not as &c.
as there be Some Sins beside the since of Adam, And how mighty is this gift which innumerable Sinners cannot withstand? and this is that which the Apostle hinteth for. 17. and not as etc.
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truly then the resolve must be that Christ died, first for those all, to whom his death is imputed, viz. such who through the virtue and efficacy of the death of Christ, which he underwent for them are accounted as dead,
truly then the resolve must be that christ died, First for those all, to whom his death is imputed, viz. such who through the virtue and efficacy of the death of christ, which he underwent for them Are accounted as dead,
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Now whether this can be extended to any but believers let my adversary judge, for it were blasphemy to think that Christ could not obtain the end of his death, had it been intended by him for any else besides believers,
Now whither this can be extended to any but believers let my adversary judge, for it were blasphemy to think that christ could not obtain the end of his death, had it been intended by him for any Else beside believers,
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for there is one God, and one mediatour between God and man, the man Iesus Christ, who gave himself a ransome for all to be testified in due time, &c. In answer to which it wil be expedient for me to make some Analysis on this part of the chapter, according to the mind and scope of the Holy Ghost:
for there is one God, and one Mediator between God and man, the man Iesus christ, who gave himself a ransom for all to be testified in due time, etc. In answer to which it will be expedient for me to make Some Analysis on this part of the chapter, according to the mind and scope of the Holy Ghost:
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and now begins with the treatise of publick prayer, and first setting forth the question, for whom they ought to pray, he asserts that they ought to pray for all,
and now begins with the treatise of public prayer, and First setting forth the question, for whom they ought to pray, he asserts that they ought to pray for all,
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The first is drawn from the advantage that might ensue thereof, for if by and through (as it might be possible) their prayers, the hearts of those Magistrates were turned to a liking of Christianity, they might thereby lead a godly and peaceable life in all godliness and honesty.
The First is drawn from the advantage that might ensue thereof, for if by and through (as it might be possible) their Prayers, the hearts of those Magistrates were turned to a liking of Christianity, they might thereby led a godly and peaceable life in all godliness and honesty.
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that men pray for them that persecute them and despightfully use them, committing the keeping of their souls to him in well doing, as to a faithful Creator.
that men pray for them that persecute them and despitefully use them, committing the keeping of their Souls to him in well doing, as to a faithful Creator.
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Now that God would have all men (i. e.) men of all sorts saved, this he confirms by a double reason, ver. 5, 6. The first is, because God is one, even the God of all men (i. e.) because God in every sort and condition of men hath his elect ones whom he tenderly loves.
Now that God would have all men (i. e.) men of all sorts saved, this he confirms by a double reason, ver. 5, 6. The First is, Because God is one, even the God of all men (i. e.) Because God in every sort and condition of men hath his elect ones whom he tenderly loves.
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Secondly, because God is one Mediator of God and man who gave himself a ransome for all, viz. for all sorts of men, high and low, rich and poor, one with another, where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free,
Secondly, Because God is one Mediator of God and man who gave himself a ransom for all, viz. for all sorts of men, high and low, rich and poor, one with Another, where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bound nor free,
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For certain it is, that for those alone Christ offered himself unto the Father, for whom he prayed unto the Father ▪ but he prayed onely for those who were given to him of the Father (i.e.) onely for the elect and not for the world (i.e.) the Reprobates, as Ioh. 17.9. Another Argument is used by the Apostle, ver. 6, 7. From the Ordinance of Christ in the preaching of the Gospel;
For certain it is, that for those alone christ offered himself unto the Father, for whom he prayed unto the Father ▪ but he prayed only for those who were given to him of the Father (i.e.) only for the elect and not for the world (i.e.) the Reprobates, as John 17.9. another Argument is used by the Apostle, ver. 6, 7. From the Ordinance of christ in the preaching of the Gospel;
for tis the good pleasure of God that this should be as an instrument by which he would exert his own power in creating and infusing faith into such whom he purposed to save.
for this the good pleasure of God that this should be as an Instrument by which he would exert his own power in creating and infusing faith into such whom he purposed to save.
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When therefore this preaching is designed for the Gentiles likewise, and that Paul received a Commission for the Preaching of it to the Gentiles, it followes therefore that there were elect ones among the Gentiles who were to be converted to the faith that they might be saved;
When Therefore this preaching is designed for the Gentiles likewise, and that Paul received a Commission for the Preaching of it to the Gentiles, it follows Therefore that there were elect ones among the Gentiles who were to be converted to the faith that they might be saved;
But we are not to pray for all and singular men of all sorts, for there are some that 1 Ioh. 5.16. we are commanded not to pray for, and Ioh. 17.9. Christ excludes some out of his prayers, and therefore it is not his will that all men of all sorts should be saved.
But we Are not to pray for all and singular men of all sorts, for there Are Some that 1 John 5.16. we Are commanded not to pray for, and John 17.9. christ excludes Some out of his Prayers, and Therefore it is not his will that all men of all sorts should be saved.
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and because 〈 … 〉 •he had been speaking of servants, to the comforting of 〈 … 〉 ••ings this Argument, that the Grace of God that bringeth 〈 … 〉 hath appeared to all men, without difference hereby inti• 〈 … 〉 holds not despicable,
and Because 〈 … 〉 •he had been speaking of Servants, to the comforting of 〈 … 〉 ••ings this Argument, that the Grace of God that brings 〈 … 〉 hath appeared to all men, without difference hereby inti• 〈 … 〉 holds not despicable,
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for who are these all or every man but who ver. 10. he calleth sons brought unto glory, ver. 11. persons sanctified, ver. 11, 12. brethren of Christ, ver. 13. Children given by God unto Jesus Christ? Now if these appellations be attributable unto any but to the elect and believers, let any unbyassed person judge.
for who Are these all or every man but who ver. 10. he calls Sons brought unto glory, ver. 11. Persons sanctified, ver. 11, 12. brothers of christ, ver. 13. Children given by God unto jesus christ? Now if these appellations be attributable unto any but to the elect and believers, let any unbiased person judge.
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The Lord, saith the Apostle, is long-suffering to us ward (i. e.) us whom he hath called by the Gospel, and now doth call, not willing that any, viz. of us should perish, but that all, viz. of us come to repentance.
The Lord, Says the Apostle, is long-suffering to us ward (i. e.) us whom he hath called by the Gospel, and now does call, not willing that any, viz. of us should perish, but that all, viz. of us come to Repentance.
And for this cause he defers his coming to judgment, at which profane scoffers say, Where is the promise of his coming? He defers it not for the sake of the Reprobates for he will come too soon for them, defer the Lord so long as he please:
And for this cause he defers his coming to judgement, At which profane scoffers say, Where is the promise of his coming? He defers it not for the sake of the Reprobates for he will come too soon for them, defer the Lord so long as he please:
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But he defers it for the sake of the elect, that they all may be gathered into a fulness of one body unto the unity of the faith, not willing that any of those elect should perish or be uncalled,
But he defers it for the sake of the elect, that they all may be gathered into a fullness of one body unto the unity of the faith, not willing that any of those elect should perish or be uncalled,
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That which brings up the rear of all your great atchievement, is Luk. 2.10, 11, &c. I bring you good tidings of great joy which shall be to all people,
That which brings up the rear of all your great Achievement, is Luk. 2.10, 11, etc. I bring you good tidings of great joy which shall be to all people,
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This was the first Sermon that was preached of God incarnate, of Christ Immanuel God with us, wherein the universal particle All doth not signifie all and singular the elect and Reprobate,
This was the First Sermon that was preached of God incarnate, of christ Immanuel God with us, wherein the universal particle All does not signify all and singular the elect and Reprobate,
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Besides we find it otherwise that this joy was not communicated to all and singular, some there were that had no portio• in it, because Matth. 2.3. when Herod heard hereof he was troubled, and all Ierusalem with him. and Pro. 14.10. tells us that the strangers intermeddle not with this joy.
Beside we find it otherwise that this joy was not communicated to all and singular, Some there were that had no portio• in it, Because Matthew 2.3. when Herod herd hereof he was troubled, and all Ierusalem with him. and Pro 14.10. tells us that the Strangers intermeddle not with this joy.
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And thus having thrown down all your strong holds wherein you trusted as to the support of that notion of Universal Redemption, I proceed to that other denyed by you, viz. the Baptizing of Infants, wherein you say there is neither precept nor president of the sprinkling or washing of Infants in his name.
And thus having thrown down all your strong holds wherein you trusted as to the support of that notion of Universal Redemption, I proceed to that other denied by you, viz. the Baptizing of Infants, wherein you say there is neither precept nor president of the sprinkling or washing of Infants in his name.
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Suppose now that I should tell you that what as to the proof of an ordinance of Christ here is not sufficient enumeratio partium, for a thing may be at the appointment of Jesus Christ,
Suppose now that I should tell you that what as to the proof of an Ordinance of christ Here is not sufficient enumeratio partium, for a thing may be At the appointment of jesus christ,
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for the change of the seventh day Sabbath, for the abrogation of the one, or substitution of the other in its stead? No Sir, we have a greater and yet warrantable latitude in our probates of divine Injunctions, that if a thing can be proved by a necessary and undeniable consequence, it will equipend with either precept or president:
for the change of the seventh day Sabbath, for the abrogation of the one, or substitution of the other in its stead? No Sir, we have a greater and yet warrantable latitude in our probates of divine Injunctions, that if a thing can be proved by a necessary and undeniable consequence, it will equipend with either precept or president:
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I could give Instances, but that is bootless at this time, 1 Cor. 11.16. We have no such custome neither the Churches of Christ, is a good Argument with the Apostle negatively.
I could give Instances, but that is bootless At this time, 1 Cor. 11.16. We have no such custom neither the Churches of christ, is a good Argument with the Apostle negatively.
But lest that you should take this rather as a tergiversation than an answer, I will apply my self more particularly to say some what as to satisfaction. And
But lest that you should take this rather as a tergiversation than an answer, I will apply my self more particularly to say Some what as to satisfaction. And
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1. That there is, a command extant Mat. 28.29. Of Baptizing all the members of the Church, whereof children are a part, the promises appertaining to them as well as to those of years.
1. That there is, a command extant Mathew 28.29. Of Baptizing all the members of the Church, whereof children Are a part, the promises appertaining to them as well as to those of Years.
and whatsoever is, and hath been of a perpetuated and continued right and use in the Church of Christ once established viz. that the covenant of God should be sealed upon the covenanters, there will be no need of any repetition of any sort or condition of persons who they are or should be that are intended to be those covenanters:
and whatsoever is, and hath been of a perpetuated and continued right and use in the Church of christ once established viz. that the Covenant of God should be sealed upon the Covenanters, there will be no need of any repetition of any sort or condition of Persons who they Are or should be that Are intended to be those Covenanters:
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And for the qualification you require of these which are to be Baptized, that is appliable to the primitive Church which was gathered of persons of ripe years,
And for the qualification you require of these which Are to be Baptised, that is appliable to the primitive Church which was gathered of Persons of ripe Years,
But for Infants who follow the condition of their parents, the promises appertaining to the parents being entayled to the children another course is had.
But for Infants who follow the condition of their Parents, the promises appertaining to the Parents being entailed to the children Another course is had.
And as to matter of president, we have examples for the Baptism of whole families, Acts 16.45, 33. and 1 Cor. 1.16. out of which Infants cannot be excluded:
And as to matter of president, we have Examples for the Baptism of Whole families, Acts 16.45, 33. and 1 Cor. 1.16. out of which Infants cannot be excluded:
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2. There is added a reason of the command [ for ] which is not to be restrained to the last words in the former verse of receiving the gifts of the holy Ghost promised in Ioel, but of all other gracious blessings of the Covenant, which will appear by comparing of those places, Acts 3.25. Gen. 17.7. Ier. 31.33. 3. There is the subject, receiving the promise, which is amplified by a distribution, where to the parents are joyned children, indefinitely without any manner of difference either of sex or age.
2. There is added a reason of the command [ for ] which is not to be restrained to the last words in the former verse of receiving the Gifts of the holy Ghost promised in Joel, but of all other gracious blessings of the Covenant, which will appear by comparing of those places, Acts 3.25. Gen. 17.7. Jeremiah 31.33. 3. There is the Subject, receiving the promise, which is amplified by a distribution, where to the Parents Are joined children, indefinitely without any manner of difference either of sex or age.
4. Both of them viz. Parents and Children their receiving into the Covenant of Grace, is most clearly to be gathered from the first Covenant entred into with Abraham the father of the faithful,
4. Both of them viz. Parents and Children their receiving into the Covenant of Grace, is most clearly to be gathered from the First Covenant entered into with Abraham the father of the faithful,
and the males were circumcised the eighth day, Gen. 17.10, 11. And therefore likewise in the New Testament the Infants of Christians are to be esteemed in the condition of their Christian Parents:
and the males were circumcised the eighth day, Gen. 17.10, 11. And Therefore likewise in the New Testament the Infants of Christians Are to be esteemed in the condition of their Christian Parents:
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More I have written on this subject, and committed it to some of your friends to reading, which if you desire to peruse, no question you may have the view of it,
More I have written on this Subject, and committed it to Some of your Friends to reading, which if you desire to peruse, no question you may have the view of it,
and some also have been led away by the temptations of Satan, and good is the word of the Lord which hath said, Acts 20.30. that of your own selves shall men arise, speaking perverse things to draw away disciples after them.
and Some also have been led away by the temptations of Satan, and good is the word of the Lord which hath said, Acts 20.30. that of your own selves shall men arise, speaking perverse things to draw away Disciples After them.
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and so goes on to another sect, and after to another, as by woful experience we have found in our daies, that such unfixed men never set a period to themselves in their innovating of their opinions,
and so Goes on to Another sect, and After to Another, as by woeful experience we have found in our days, that such unfixed men never Set a Period to themselves in their innovating of their opinions,
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but by a lamentable gradation jumpe from one to another, and so they may ad insinitum; and this methinks should be an evident sign to me that such Positions and societies were somewhat unsavoury.
but by a lamentable gradation jump from one to Another, and so they may ad insinitum; and this methinks should be an evident Signen to me that such Positions and societies were somewhat unsavoury.
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neither is the division which you talk of amongst the servants of Christ, any safe argument to conclude that therefore they are not the servants of Christ,
neither is the division which you talk of among the Servants of christ, any safe argument to conclude that Therefore they Are not the Servants of christ,
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but all of them joyntly so destructive to publick peace, I may probably con•ecture that i• is a shrewd prognostick that their Kingdom is not long to continue.
but all of them jointly so destructive to public peace, I may probably con•ecture that i• is a shrewd prognostic that their Kingdom is not long to continue.
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I must tell you, that those dregs of men, as you are pleased disdainfully, and in scorn to call them, will prove to be those, 1 Cor. 1.27, 28. foolish things of the world, which God hath chosen to confound the wise,
I must tell you, that those dregs of men, as you Are pleased disdainfully, and in scorn to call them, will prove to be those, 1 Cor. 1.27, 28. foolish things of the world, which God hath chosen to confound the wise,
and must acknowledge, it is all beyond desert, and that as yet, We know nothing as we ought to know, for in this military course of ours, we know but in part.
and must acknowledge, it is all beyond desert, and that as yet, We know nothing as we ought to know, for in this military course of ours, we know but in part.
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you write, [ But it seemeth that this man, by his writing, hath not been much acquainted with that which is held by those which he is pleased to call Lunatick spirits,
you write, [ But it seems that this man, by his writing, hath not been much acquainted with that which is held by those which he is pleased to call Lunatic spirits,
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which useth to be unsavoury to those that delight in worldly gain, Act. 16.19. and are exercised in a craft by which they have their wealth, Acts 19.35. therefore I do not much wonder that my Position;
which uses to be unsavoury to those that delight in worldly gain, Act. 16.19. and Are exercised in a craft by which they have their wealth, Acts 19.35. Therefore I do not much wonder that my Position;
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And having thus routed your Preface, and laid it even with the ground, I apply my self to enter the listes with you about your Positions, wherein you assault me thus;
And having thus routed your Preface, and laid it even with the ground, I apply my self to enter the lists with you about your Positions, wherein you assault me thus;
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Position 2. That God saw persons embracing the means of salvation, and those he elected in Christ from the foundation of the world to everlasting life, &c.
Position 2. That God saw Persons embracing the means of salvation, and those he elected in christ from the Foundation of the world to everlasting life, etc.
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This is so far from soundness, (you say) that it is flat Pelagianism, an old heresie exploded out of the Church for many ages since, by which (you say) that it must be concluded that the eternal decree of Gods unchangeable election must be dependent on the intervention of mans liberty, of willing and working, &c. To which you frame this answer;
This is so Far from soundness, (you say) that it is flat Pelagianism, an old heresy exploded out of the Church for many ages since, by which (you say) that it must be concluded that the Eternal Decree of God's unchangeable election must be dependent on the intervention of men liberty, of willing and working, etc. To which you frame this answer;
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What it was that Pelagius the Monk held, you may see in the Ecclesiastical Chronography of Eusebius Pamphilus pag. 595. also it makes no matter to me in these things, it is possible he might hold a truth as well as Calvin: But the Fathers of whom we have learned these things, are those that have not erred in their doctrine, which are those before mentioned, to wit, Jesus Christ himself, the holy Prophets and Apostles:
What it was that Pelagius the Monk held, you may see in the Ecclesiastical Chronography of Eusebius Pamphilus page. 595. also it makes no matter to me in these things, it is possible he might hold a truth as well as calvin: But the Father's of whom we have learned these things, Are those that have not erred in their Doctrine, which Are those before mentioned, to wit, jesus christ himself, the holy prophets and Apostles:
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so as that nothing acted or done by the creature is to be accounted of as a motive, incentive, meritorious or procuring ground or cause (as this man doth endevour to cast upon me) I freely grant to be a truth according to the Scriptures by him brought in, Ephes. 1.5, 11.
so as that nothing acted or done by the creature is to be accounted of as a motive, incentive, meritorious or procuring ground or cause (as this man does endeavour to cast upon me) I freely grant to be a truth according to the Scriptures by him brought in, Ephesians 1.5, 11.
Sir, there was no need to have informed me (but to evidence your reading) where I might have an account of the abominable paradoxes of blasphemous Pelagius, cried down by all antiquity as well as by all our modern• for his detracting from the free grace of God,
Sir, there was no need to have informed me (but to evidence your reading) where I might have an account of the abominable paradoxes of blasphemous Pelagius, cried down by all antiquity as well as by all our modern• for his detracting from the free grace of God,
yet in the tripartite History according to you cited, there is to be found so much as to abominate even the name of the man, by reason of his cursed opinion, being there ranked out in the columne of Hereticks;
yet in the tripartite History according to you cited, there is to be found so much as to abominate even the name of the man, by reason of his cursed opinion, being there ranked out in the column of Heretics;
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but when I find that this acknowledgement of yours doth so much interfere with your often dictates, I shall onely judge of you as of that clown in the fable, who blowes both hot and cold with one breath:
but when I find that this acknowledgement of yours does so much interfere with your often dictates, I shall only judge of you as of that clown in the fable, who blows both hight and cold with one breath:
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so that the vote shall be, as was the Harlots which came before Solomon to determine of the dead child, nec mihi nec tibi, sed dividatur, let it be neither mine nor thine, but divide it.
so that the vote shall be, as was the Harlots which Come before Solomon to determine of the dead child, nec mihi nec tibi, sed dividatur, let it be neither mine nor thine, but divide it.
for to say God saw some men embracing the means of salvation, or that the embracing the means of salvation is a meritorious or procuring ground or cause of our election, any more then the words of the holy Spirit, spoken by David, Psal. 4.3.
for to say God saw Some men embracing the means of salvation, or that the embracing the means of salvation is a meritorious or procuring ground or cause of our election, any more then the words of the holy Spirit, spoken by David, Psalm 4.3.
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It was heretofore generally observed that when anyone came to consult the Delphian Oracle (whether out of curiosity or necessity it matters not) that the responses of the Flamens were so abstruse and equivocall, that which way soever the success did fall,
It was heretofore generally observed that when anyone Come to consult the Delphian Oracle (whither out of curiosity or necessity it matters not) that the responses of the Flamens were so abstruse and equivocal, that which Way soever the success did fallen,
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yet they might have a starting hole to preserve the credit of their Oracle. As for instance, in one of their answers, Ibis, redibis, nunquam per bella peribis;
yet they might have a starting hold to preserve the credit of their Oracle. As for instance, in one of their answers, Ibis, redibis, Never per Bella peribis;
the issue thereof being contrary to expectation, they made another sense of the words onely by pointing of them thus, Ibis, peribis nunquam, per bella peribis:
the issue thereof being contrary to expectation, they made Another sense of the words only by pointing of them thus, Ibis, peribis Never, per Bella peribis:
for look upon this man as to his Positions here, so by others his complices, the Arminians, and Socinians, when they find themselves pincht by any Argument, that they can finde no subterf ge for evasion,
for look upon this man as to his Positions Here, so by Others his accomplices, the Arminians, and socinians, when they find themselves pinched by any Argument, that they can find no subterf ge for evasion,
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for this man with whom I have to deal, though he wants not that face of brass to deny, that there is nothing couched under the Position, to exalt the creature,
for this man with whom I have to deal, though he Wants not that face of brass to deny, that there is nothing couched under the Position, to exalt the creature,
Yet by the assistance of my God I shall clearly make it to appear in my defence of my first Argument, that (according to these men) believing or faith,
Yet by the assistance of my God I shall clearly make it to appear in my defence of my First Argument, that (according to these men) believing or faith,
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That the Lord hath set apart for some place 〈 ◊ 〉 of eminency, office and trust, him that is Godly as David was, fo• to be more Instrumental for the glory of God and good of his people.
That the Lord hath Set apart for Some place 〈 ◊ 〉 of eminency, office and trust, him that is Godly as David was, fo• to be more Instrumental for the glory of God and good of his people.
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To what you write, [ for if him that is Godly (or believers o• those that imbrace the means of salvation) be not those that God hath elected in Christ to eternal life,
To what you write, [ for if him that is Godly (or believers o• those that embrace the means of salvation) be not those that God hath elected in christ to Eternal life,
and that in sincerity and truth, such carry the evidence in themselves, their faith and Godliness are arguments, symptomes, signes to them that they are elected: And that as Eph. 1.4. he is said there to elect some that they should be holy;
and that in sincerity and truth, such carry the evidence in themselves, their faith and Godliness Are Arguments, symptoms, Signs to them that they Are elected: And that as Ephesians 1.4. he is said there to elect Some that they should be holy;
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so God hath elected such numerical persons that he will with•l in his good time make them godly, make them believers, make them to imbrace the means of salvation by working all their works in them.
so God hath elected such numerical Persons that he will with•l in his good time make them godly, make them believers, make them to embrace the means of salvation by working all their works in them.
what meane else the bleatings of these words in my ears, page 13. I should sin against Christ if I should say that believing in him were no cause at all:
what mean Else the bleatings of these words in my ears, page 13. I should sin against christ if I should say that believing in him were no cause At all:
and page 39. as it is the good pleasure of God to let the sons of men enjoy a sufficiency of means, &c. so he gives them liberty in the right use thereof in the day of Grace, to choose or refuse;
and page 39. as it is the good pleasure of God to let the Sons of men enjoy a sufficiency of means, etc. so he gives them liberty in the right use thereof in the day of Grace, to choose or refuse;
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and it cannot be otherwise, so a choice must needs be at liberty, and if there were not a liberty given of God in these things, &c. Mary hath chosen the better part, &c. But of these in their several places,
and it cannot be otherwise, so a choice must needs be At liberty, and if there were not a liberty given of God in these things, etc. Mary hath chosen the better part, etc. But of these in their several places,
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And yet let me tell you, that those which are elected, when once they come to be believers, they have a new name given which no man knoweth, saving he that receiveth it,
And yet let me tell you, that those which Are elected, when once they come to be believers, they have a new name given which no man Knoweth, Saving he that receives it,
together with many other of the sayings of the holy Spirit in the Scripture, that have the like sound, be not for substance a true coppy of Gods decree of Election and Reprobation from the foundation of the world,
together with many other of the sayings of the holy Spirit in the Scripture, that have the like found, be not for substance a true copy of God's Decree of Election and Reprobation from the Foundation of the world,
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what will not ignorance, at least mixt with impudence, endeavour to obtrude upon a simple people, by creeping into houses, and leading captive silly people laden with sin:
what will not ignorance, At least mixed with impudence, endeavour to obtrude upon a simple people, by creeping into houses, and leading captive silly people laden with since:
to vers. 21. The scope of that Psalm is to direct the Godly how to deport themselves, especially in reference to the wicked when flourishing in prosperity,
to vers. 21. The scope of that Psalm is to Direct the Godly how to deport themselves, especially in Referente to the wicked when flourishing in Prosperity,
A 2. Is drawn from the cause of this issue and event, viz. the efficatious providence of God, from the 12 ver. to the 21 ver. which is illustrated by the effects,
A 2. Is drawn from the cause of this issue and event, viz. the efficacious providence of God, from the 12 ver. to the 21 ver. which is illustrated by the effects,
2 By blessing of the little which the righteous man hath, beyond all the riches of many wicked ones. 3 by a protection and deliverance of the Godly man from those evils wherein the wicked are overwhelmed, vers. 20, 23, 24. now what is all this to Election or Reprobation?
2 By blessing of the little which the righteous man hath, beyond all the riches of many wicked ones. 3 by a protection and deliverance of the Godly man from those evils wherein the wicked Are overwhelmed, vers. 20, 23, 24. now what is all this to Election or Reprobation?
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and these are transient acts being wrought in time. For that of Mar. 16.16. He that believeth and is baptized shall be saved, but he that believeth not shall be damned.
and these Are Transient acts being wrought in time. For that of Mar. 16.16. He that Believeth and is baptised shall be saved, but he that Believeth not shall be damned.
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jumbling together the decree and the means, so that for want either of wit or will, you do not at all distinguish, between the Decree of election it self, of saving a certain company, which is the end,
jumbling together the Decree and the means, so that for want either of wit or will, you do not At all distinguish, between the decree of election it self, of Saving a certain company, which is the end,
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And thus any one may see what a fair copy you have drawn of Gods decree of Election and Reprobation, by such impertinent proofs, which give no light at all to the point controverted.
And thus any one may see what a fair copy you have drawn of God's Decree of Election and Reprobation, by such impertinent proofs, which give no Light At all to the point controverted.
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Which doth much amaze me, that a man that arrogates to himself to be a teacher of a selected company, that shall make his brags (as I have heard you have done) that with his own hands he hath dipt so many, should yet feed his over-credulous auditors with such extravagancies as these are.
Which does much amaze me, that a man that arrogates to himself to be a teacher of a selected company, that shall make his brags (as I have herd you have done) that with his own hands he hath dipped so many, should yet feed his overcredulous Auditors with such extravagancies as these Are.
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And unless you can bring more apposite texts of Scripture to prove your Doctrinals, then you do here for the proof of your Polemicals, you will make but blew work of it.
And unless you can bring more apposite texts of Scripture to prove your Doctrinals, then you do Here for the proof of your Polemicals, you will make but blue work of it.
for the satisfying you in this, and that my procedure may be the more regular in what shal follow, I conceive it will be no digression to give you a preliminary, in brief Characters, of the Decrees of God, of Prescience, of Predestination, of Election, and Reprobation.
for the satisfying you in this, and that my procedure may be the more regular in what shall follow, I conceive it will be no digression to give you a preliminary, in brief Characters, of the Decrees of God, of Prescience, of Predestination, of Election, and Reprobation.
and all the circumstances, and order of all things from eternity, in himself; certainly and unchangeably, and yet freely, Acts 2.23. and 4.28. and 11.18.
and all the Circumstances, and order of all things from eternity, in himself; Certainly and unchangeably, and yet freely, Acts 2.23. and 4.28. and 11.18.
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This decree of God, we find it under several appellations in the Scripture, sometimes styled the Counsel of God, Acts 4.28. sometimes the determinate Counsel, Acts 2.23. sometimes Good pleasure, Ephes. 1.9. sometimes Good pleasure of his will, Ephes. 1.5. sometimes the counsel of his will, Ephes. 1.11. sometimes the purpose of God, Rom. 9.11. 2 Tim. 1.9. sometimes foreknowledge of God, Rom. 8.29. and 11.2. sometimes the will of God, Rom. 9.18.
This Decree of God, we find it under several appellations in the Scripture, sometime styled the Counsel of God, Acts 4.28. sometime the determinate Counsel, Acts 2.23. sometime Good pleasure, Ephesians 1.9. sometime Good pleasure of his will, Ephesians 1.5. sometime the counsel of his will, Ephesians 1.11. sometime the purpose of God, Rom. 9.11. 2 Tim. 1.9. sometime foreknowledge of God, Rom. 8.29. and 11.2. sometime the will of God, Rom. 9.18.
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Not that we do conceive any ratiocination, deliberation and collection from premises to conclusion, proceeding from one thing to another, which are usually incident to antecede the edicts and decrees of men;
Not that we do conceive any ratiocination, deliberation and collection from premises to conclusion, proceeding from one thing to Another, which Are usually incident to antecede the edicts and decrees of men;
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no, we dare not reduce God to such straits, for what God herein doth, it is by one single simple and eternal act of the will determining and decreeing what himself will do or permit to be done.
no, we Dare not reduce God to such straits, for what God herein does, it is by one single simple and Eternal act of the will determining and decreeing what himself will do or permit to be done.
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And for those decrees of God, such is the freedom and liberty of that will of his (which is himself willing) that there can be assigned no cause at all, either efficient, meritorious,
And for those decrees of God, such is the freedom and liberty of that will of his (which is himself willing) that there can be assigned no cause At all, either efficient, meritorious,
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and through the merit of Jesus Christ, and so likewise eternally to punish the reprobate for their sin, both of these to be manifested to the praise of his free grace and justice.
and through the merit of jesus christ, and so likewise eternally to Punish the Reprobate for their since, both of these to be manifested to the praise of his free grace and Justice.
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and which is extended to all things knowable, both possible and impossible; but that which is definite and intuitive, called Scientia visionis, and that is;
and which is extended to all things knowable, both possible and impossible; but that which is definite and intuitive, called Scientia visionis, and that is;
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A certain and infallible knowledge of things which are to come to pass: of this you may see Acts 15.18. Iob 28.24. Heb. 4.13. Psal. 139.2, 12. 2 Tim. 2.19.
A certain and infallible knowledge of things which Are to come to pass: of this you may see Acts 15.18. Job 28.24. Hebrew 4.13. Psalm 139.2, 12. 2 Tim. 2.19.
But whereas all the decrees of God are as himself, Immutable, as Numb. 23.23. 1 Sam. 15.29. Psal. 33.11. Gen. 14.24, 27. Mal. 3.16. Heb. 6.17. as being acted by him that is most wise and Almighty, and that this foreknowledge resting on this immutable decree is infallible:
But whereas all the decrees of God Are as himself, Immutable, as Numb. 23.23. 1 Sam. 15.29. Psalm 33.11. Gen. 14.24, 27. Malachi 3.16. Hebrew 6.17. as being acted by him that is most wise and Almighty, and that this foreknowledge resting on this immutable Decree is infallible:
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The third in order is Predestination, which I define to be an eternal, immutable, most wise and efficacious decree wherein God according to his meer good pleasure, out of the whole lump of mankind, fallen and lost in Adam, hath decreed to save some by Jesus Christ the mediator, to the praise of his most glorious Grace,
The third in order is Predestination, which I define to be an Eternal, immutable, most wise and efficacious Decree wherein God according to his mere good pleasure, out of the Whole lump of mankind, fallen and lost in Adam, hath decreed to save Some by jesus christ the Mediator, to the praise of his most glorious Grace,
and the rest to leave in that miserable state, and at the last for their sins to reward them with eternal punishment for the manifestation of his liberty and justice.
and the rest to leave in that miserable state, and At the last for their Sins to reward them with Eternal punishment for the manifestation of his liberty and Justice.
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That this is dependent on the meer good pleasure of God, see Matth. 11.26. Even so Father, for so it seemed good in thy sight. Luke 12.32. It is your fathers good pleasure to give you a kingdom. 1 Thes. 5.9. the Apostle there comprehends both Election and Reprobation in a few words:
That this is dependent on the mere good pleasure of God, see Matthew 11.26. Even so Father, for so it seemed good in thy sighed. Luke 12.32. It is your Father's good pleasure to give you a Kingdom. 1 Thebes 5.9. the Apostle there comprehends both Election and Reprobation in a few words:
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neither are those who are pretermitted cause to complain, whiles they have but their deserved reward, the Potter having power over his lump of clay, to make one vessel to honour another to dishonour.
neither Are those who Are pretermitted cause to complain, while they have but their deserved reward, the Potter having power over his lump of clay, to make one vessel to honour Another to dishonour.
That which hath the fourth place is Election, which is not to be understood of an election to a civil or sacred place or office, as 1 Sam. 10.24. Iohn 6.70.
That which hath the fourth place is Election, which is not to be understood of an election to a civil or sacred place or office, as 1 Sam. 10.24. John 6.70.
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and preordaining them to salvation, by such means as it hath pleased him to appoint in his most wise decre, Matth. 20.16. and 24.24. Mar. 13.20. Rom. 11.7.
and preordaining them to salvation, by such means as it hath pleased him to appoint in his most wise Decree, Matthew 20.16. and 24.24. Mar. 13.20. Rom. 11.7.
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and sanctification joyned with perseverance, Rom. 8.29, 30. Eph. 1.4. 1 Thess. 5.9. 1 Pet. 1.2. Act. 13.48. Tit. 1. 1. Phil. 1.6. In election Christ is the basis and head thereof, Eph. 1.4, 5. both in that he was designed by the Father as a Redeemer of the elect, 2 Cor. 5.18. Esa. 12.2.
and sanctification joined with perseverance, Rom. 8.29, 30. Ephesians 1.4. 1 Thess 5.9. 1 Pet. 1.2. Act. 13.48. Tit. 1. 1. Philip 1.6. In election christ is the basis and head thereof, Ephesians 1.4, 5. both in that he was designed by the Father as a Redeemer of the elect, 2 Cor. 5.18. Isaiah 12.2.
nor as the foundation thereof, but as executing that decree, and the meritorious cause of grace and glory to be conferred upon the elect according to the decree of God.
nor as the Foundation thereof, but as executing that Decree, and the meritorious cause of grace and glory to be conferred upon the elect according to the Decree of God.
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or continuance therein, our election should depend, then were it necessary that the same should be foreseen in us, either as those graces or works, wrought in us by our selves,
or Continuance therein, our election should depend, then were it necessary that the same should be foreseen in us, either as those graces or works, wrought in us by our selves,
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for what maketh thee to differ from another, and what hast thou that thou didst not receive? now if thou didst receive it, what dost thou glory is if thou hadst not received it? But if we have received that grace from God,
for what makes thee to differ from Another, and what hast thou that thou didst not receive? now if thou didst receive it, what dost thou glory is if thou Hadst not received it? But if we have received that grace from God,
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and that it be onely of his working in us to give us faith and repentance from dead works, &c. Then God hath decreed to give us those graces, which since they are infallible means unto salvation,
and that it be only of his working in us to give us faith and Repentance from dead works, etc. Then God hath decreed to give us those graces, which since they Are infallible means unto salvation,
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for the further clearing wherof consult these places, Matth. 11.25, 26. Luke. 12.32. 1 Tim. 1.9. Rom. 9.11, 12. and 11.5. Eph. 1.4. Rom. 8.29, Ioh. 15.16. Acts 13.48. 1 Cor. 7.25. Ioh. 6.37. and 8.47. 2 Tim. 2.19. Matth. 24.24. 1 Ioh. 2.19.
for the further clearing whereof consult these places, Matthew 11.25, 26. Lycia. 12.32. 1 Tim. 1.9. Rom. 9.11, 12. and 11.5. Ephesians 1.4. Rom. 8.29, John 15.16. Acts 13.48. 1 Cor. 7.25. John 6.37. and 8.47. 2 Tim. 2.19. Matthew 24.24. 1 John 2.19.
The last proposed is Reprobation, which is the eternal, Immutable, and most free decree of God, wherein a certain company of men, considered in an alike lump and mass of corruption and guilt with all others, he hath decreed to pass them by and not to have mercy upon them,
The last proposed is Reprobation, which is the Eternal, Immutable, and most free Decree of God, wherein a certain company of men, considered in an alike lump and mass of corruption and guilt with all Others, he hath decreed to pass them by and not to have mercy upon them,
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This reprobation (by a metonymy) is styled in Scripture Hatred. Rom. 9.13. So the purpose of God, Rom. 9.11, that determined counsel of God, Acts 2.23. the good pleasure of God, Mat. 12.25, 26. And the Reprobates are called vessels of wrath fitted to destruction. Rom. 9.22. men of old ordained to condemnation, disobedient, whereunto they were appointed, 1 Pet. 2.8. Appointed unto wrath, 1 Thess. 5.9. wicked made for the day of evil, Pro. 16.4. All which do argue, that God is the efficient cause of Reprobation, and that hell fire is prepared for such Goats as well as for the Devil and his Angels, Matth. 25.41.
This reprobation (by a metonymy) is styled in Scripture Hatred. Rom. 9.13. So the purpose of God, Rom. 9.11, that determined counsel of God, Acts 2.23. the good pleasure of God, Mathew 12.25, 26. And the Reprobates Are called vessels of wrath fitted to destruction. Rom. 9.22. men of old ordained to condemnation, disobedient, whereunto they were appointed, 1 Pet. 2.8. Appointed unto wrath, 1 Thess 5.9. wicked made for the day of evil, Pro 16.4. All which do argue, that God is the efficient cause of Reprobation, and that hell fire is prepared for such Goats as well as for the devil and his Angels, Matthew 25.41.
Now the act of God in Reprobating may be distinguished into a negative and privative act (i.e.) of not granting salvation, nor conferring means of salvation;
Now the act of God in Reprobating may be distinguished into a negative and privative act (i.e.) of not granting salvation, nor conferring means of salvation;
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After both these waies the Scripture sets forth Reprobation. 1 Negatively, Mat. 7.23. and 25.12. I know you not. Ioh. 10.26. you are not of my sheep. Ioh. 17.19. I pray not for the world. Matth. 13.11. to them it is not given to know the mysteries of the kingdome of heaven: 2 Affirmatively, Rom. 9.13. Esau have I hated, Rom. 9.22. vessels of wrath sitted to destruction. Rom. 9.18. whom he will he hardens.
After both these ways the Scripture sets forth Reprobation. 1 Negatively, Mathew 7.23. and 25.12. I know you not. John 10.26. you Are not of my sheep. John 17.19. I pray not for the world. Matthew 13.11. to them it is not given to know the Mysteres of the Kingdom of heaven: 2 Affirmatively, Rom. 9.13. Esau have I hated, Rom. 9.22. vessels of wrath sitted to destruction. Rom. 9.18. whom he will he hardens.
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So that if it be demanded wherefore God when he saw all men in an alike condition, sinners and children of wrath, Reprobated some (i. e.) did not elect them,
So that if it be demanded Wherefore God when he saw all men in an alike condition, Sinners and children of wrath, Reprobated Some (i. e.) did not elect them,
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And therefore in the matter of Reprobation God is to be lookt upon partly as a sovereign, who hath the sole power and dominion over his creature, and partly as a Judge, who is righteous in all his waies and doth right to every man:
And Therefore in the matter of Reprobation God is to be looked upon partly as a sovereign, who hath the sole power and dominion over his creature, and partly as a Judge, who is righteous in all his ways and does right to every man:
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As a sovereigne, and so according to his absolute power and liberty, dependent on his own will and accountable to none, it is lawful for him to do what he will with his own, &c. As a just Judge, and so he punisheth none but for sinne, Rom. 1 32. 2 Thess. 1.6.
As a sovereign, and so according to his absolute power and liberty, dependent on his own will and accountable to none, it is lawful for him to do what he will with his own, etc. As a just Judge, and so he Punisheth none but for sin, Rom. 1 32. 2 Thess 1.6.
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And thus having drawn you a fair copy of election and Predestination, I am now at leisure to see what you will say to my first Argument, which in forme is this.
And thus having drawn you a fair copy of election and Predestination, I am now At leisure to see what you will say to my First Argument, which in Form is this.
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The first proposition or Major he saith is unquestionable, and that is all the proof that we have from him for it, saying, there is but one cause to produce the effect.
The First proposition or Major he Says is unquestionable, and that is all the proof that we have from him for it, saying, there is but one cause to produce the Effect.
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the Scriptures are, Deut. 7.7, 8. and 10.15. Matth. 20.15. Luk. 12.32. Rom. 9.11, 18, 21. Eph. 1.5, 11. 2 Tim. 1.9. The Minor it appears you give fair quarter to, and let it pass upon its paroll.
the Scriptures Are, Deuteronomy 7.7, 8. and 10.15. Matthew 20.15. Luk. 12.32. Rom. 9.11, 18, 21. Ephesians 1.5, 11. 2 Tim. 1.9. The Minor it appears you give fair quarter to, and let it pass upon its paroll.
and truly Sir, I believe that might have been unquestionable to any but you and your comrades, who do nodum in scirpo quaerere. I had thought it might have past for unquestionable divinity, that God is so jealous a God that he will not communicate his glory to any other,
and truly Sir, I believe that might have been unquestionable to any but you and your comrades, who do nodum in scirpo quaerere. I had Thought it might have passed for unquestionable divinity, that God is so jealous a God that he will not communicate his glory to any other,
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and that if of grace, then not of works, (which is nothing else but the embracing of the means.) And to that foundation (which was laid before all time) other foundation can no man lay, then that is laid, especially in time.
and that if of grace, then not of works, (which is nothing Else but the embracing of the means.) And to that Foundation (which was laid before all time) other Foundation can no man lay, then that is laid, especially in time.
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And that, as to the foreknowledge of God or his foresight, God doth not foresee any thing which he hath not decreed either efficaciously to do, or permit to be done.
And that, as to the foreknowledge of God or his foresight, God does not foresee any thing which he hath not decreed either efficaciously to do, or permit to be done.
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but that all things depend upon that, and that God did see nothing in their causes, which he did not before see in his decree, these I thought had been unquestionable truths, till Thomas Faswel calls them into question, pretending that though grace may be of free and meer mercy,
but that all things depend upon that, and that God did see nothing in their Causes, which he did not before see in his Decree, these I Thought had been unquestionable truths, till Thomas Faswel calls them into question, pretending that though grace may be of free and mere mercy,
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And certainly unless this be granted, the foundation of divine providence must needs come to wrack, God could not hold his prerogative royal of being the first cause of all things;
And Certainly unless this be granted, the Foundation of divine providence must needs come to wrack, God could not hold his prerogative royal of being the First cause of all things;
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and beds of roses troden out, to introduce that great Diana, the liberty of the will, to choose or refuse what shall be presented to it, notwithstanding all prescience or decree and to make that a •oynt-share with God,
and Beds of roses trodden out, to introduce that great Diana, the liberty of the will, to choose or refuse what shall be presented to it, notwithstanding all prescience or Decree and to make that a •oynt-share with God,
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For mine own sake, yea even for mine own sake will I do it, and I will not give my glory unto another, Isa. 48.12. You double your alarm against my Major thus.
For mine own sake, yea even for mine own sake will I do it, and I will not give my glory unto Another, Isaiah 48.12. You double your alarm against my Major thus.
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Not that I atttribute any such excellency to the piece, for as it will appear, it is full gorged with abundance of falsities, incongruities, inconsistencies, that no profest Scholler might own it,
Not that I atttribute any such excellency to the piece, for as it will appear, it is full gorged with abundance of falsities, incongruities, inconsistencies, that no professed Scholar might own it,
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when he was at liberty, to engage himself by purpose and decree, to elect, justifie and save all those men and women, that did or should in time embrace the means of salvation, which from before the foundation of the world he did intend to tender unto fallen mankind by his son Jesus Christ,
when he was At liberty, to engage himself by purpose and Decree, to elect, justify and save all those men and women, that did or should in time embrace the means of salvation, which from before the Foundation of the world he did intend to tender unto fallen mankind by his son jesus christ,
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but the moving cause was the fountain of everlasting love that was in himself towards his poor perishing creature, freely to enter into an engagement, by purpose and decree,
but the moving cause was the fountain of everlasting love that was in himself towards his poor perishing creature, freely to enter into an engagement, by purpose and Decree,
yea and Amen in Christ Jesus, to the glory of God by us, that all sort or kind of people that do embrace the means of salvation, to wit, the free tenders of grace in the Gospel,
yea and Amen in christ jesus, to the glory of God by us, that all sort or kind of people that do embrace the means of salvation, to wit, the free tenders of grace in the Gospel,
shall undoubtedly be saved: and God can as soon cease to be, as that he should fail in making good these promises to that sort or kind of people aforesaid,
shall undoubtedly be saved: and God can as soon cease to be, as that he should fail in making good these promises to that sort or kind of people aforesaid,
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because they flow from his purpose and decree which is unchangeable like unto himself, as I shall by the assistance of God, hereafter make appear in the following discourse. ]
Because they flow from his purpose and Decree which is unchangeable like unto himself, as I shall by the assistance of God, hereafter make appear in the following discourse. ]
yet withal (as before hinted) I do maintain that the same God that determined of the end, did likewise decree unto such persons so elected fit and suitable means conducing to that end, viz. that he would send his Son to become a propitiation for them, that he would effectually call them by his Gospel, that he would give them faith to answer that call by believing, that he would justifie their persons and sanctifie their natures,
yet withal (as before hinted) I do maintain that the same God that determined of the end, did likewise Decree unto such Persons so elected fit and suitable means conducing to that end, viz. that he would send his Son to become a propitiation for them, that he would effectually call them by his Gospel, that he would give them faith to answer that call by believing, that he would justify their Persons and sanctify their nature's,
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[ but it hath been the good will and pleasue of God to engage himself by purpose and decree, to elect, justifie and save all those men and women that did or should in time embrace the means of salvation. ]
[ but it hath been the good will and pleasue of God to engage himself by purpose and Decree, to elect, justify and save all those men and women that did or should in time embrace the means of salvation. ]
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Here is his warping, for see how he fumbles together the decree it self of salvation, with the means for the execution of that decree, no waies distinguishing but confounding election with justification and embracing of the means.
Here is his warping, for see how he fumbles together the Decree it self of salvation, with the means for the execution of that Decree, no ways distinguishing but confounding election with justification and embracing of the means.
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It is very true, and it is a Gospel-declaration, that God will save all those that he doth justifie, and who do embrace the means in sincerity and truth, Rom. 8.29. Eph. 6.24.
It is very true, and it is a Gospel-declaration, that God will save all those that he does justify, and who do embrace the means in sincerity and truth, Rom. 8.29. Ephesians 6.24.
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But if he prove out of any part of the Bible from Genesis to the Revelation, that God will elect all those that do or shall embrace the means of salvation, I will give him the cause,
But if he prove out of any part of the bible from Genesis to the Revelation, that God will elect all those that do or shall embrace the means of salvation, I will give him the cause,
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For all the rest of his words, if the grant may gratify him, I will freely give him, viz. that all sorts of people that do embrace the means, to wit, the free tenders of grace in the Gospel, shall undoubtedly be saved.
For all the rest of his words, if the grant may gratify him, I will freely give him, viz. that all sorts of people that do embrace the means, to wit, the free tenders of grace in the Gospel, shall undoubtedly be saved.
Sir, what need all these frothy words to wast time and to spoile clean paper? you know my sense is, that the embracing of the means is not a motive or moving cause for which God doth elect,
Sir, what need all these frothy words to wast time and to spoil clean paper? you know my sense is, that the embracing of the means is not a motive or moving cause for which God does elect,
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nor foresee at such a distance as you are, into the depth of this design, and therefore may with the more confidence protest against, and utterly disclaim all motives, incentives,
nor foresee At such a distance as you Are, into the depth of this Design, and Therefore may with the more confidence protest against, and utterly disclaim all motives, incentives,
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But if we cast a reflexe eye upon this Heresie [ I mean for eternal causes of election ] as it was at first hatched by Pelagius, though shortly after it was crushed by a Councel,
But if we cast a reflex eye upon this Heresy [ I mean for Eternal Causes of election ] as it was At First hatched by Pelagius, though shortly After it was crushed by a Council,
and next again revived in part by the Semipelagian Papists, and at last refined and put into a new garbe, by those Interpolators, your correspondents the Arminians, it will be very visible to all considerate men, that howsoever in words you deny any moving cause in respect of election,
and next again revived in part by the Semipelagian Papists, and At last refined and put into a new garb, by those Interpolators, your correspondents the Arminians, it will be very visible to all considerate men, that howsoever in words you deny any moving cause in respect of election,
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yet so long as the substance thereof is contained in your Positions, and that you grant the force and virtue of a moving cause unto faith in respect of Gods electing, it must thence be concluded that you assert some moving causes, and
yet so long as the substance thereof is contained in your Positions, and that you grant the force and virtue of a moving cause unto faith in respect of God's electing, it must thence be concluded that you assert Some moving Causes, and
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now this is a known axiome to those versed in these controversies, Ratio formalis adaequati objecti semper est specificans causa illius habitus, potentiae vel actus cujus est objectum.
now this is a known axiom to those versed in these controversies, Ratio Formalis adaequati Object semper est specificans causa Illius habitus, potentiae vel actus cujus est Objectum.
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and that (as you teach) God hath from without himself proper causes of willing, you can give no just reason why we may not say, that you make faith the cause of election.
and that (as you teach) God hath from without himself proper Causes of willing, you can give no just reason why we may not say, that you make faith the cause of election.
3. This moreover I believe you wil not deny, that what place infidelity hath in the point of Reprobation, the like should faith have in the point of election (as being opposite species:) But (according to you) infidelity is not onely affirmed to be the cause of Reprobation,
3. This moreover I believe you will not deny, that what place infidelity hath in the point of Reprobation, the like should faith have in the point of election (as being opposite species:) But (according to you) infidelity is not only affirmed to be the cause of Reprobation,
But (according to you) faith hath this determining power, for (with you) besides faith and the embracing of the means nothing antecedes the decree of election which is not common to the non-elect,
But (according to you) faith hath this determining power, for (with you) beside faith and the embracing of the means nothing antecedes the Decree of election which is not Common to the non-elect,
so that notwithstanding all your fair flourishes of denyal of motives, causes and in•entives, I must needs conclude that you do (at least implicitly) assert faith foreseen in those that will believe is the motive cause and procuring ground of Gods electing any to salvation.
so that notwithstanding all your fair flourishes of denial of motives, Causes and in•entives, I must needs conclude that you do (At least implicitly) assert faith foreseen in those that will believe is the motive cause and procuring ground of God's electing any to salvation.
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and for others I shall sit down quietly upon Solomons account, Prov. 27.22. Though thou shouldest bray a fool in a morter with a pestle, yet will not his foolishness depart from him.
and for Others I shall fit down quietly upon Solomons account, Curae 27.22. Though thou Shouldst bray a fool in a mortar with a pestle, yet will not his foolishness depart from him.
But in the close of this you except against some of those portions of Scripture by me cited, saying [ It is to be minded that the people spoken of in those Scriptures by him quoted out of Deut. 7.7, 8. and 10.15. are said in the first verse of the seventh Chapter, to be a holy people unto the Lord their God;
But in the close of this you except against Some of those portions of Scripture by me cited, saying [ It is to be minded that the people spoken of in those Scriptures by him quoted out of Deuteronomy 7.7, 8. and 10.15. Are said in the First verse of the seventh Chapter, to be a holy people unto the Lord their God;
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and those people which are said at that time to be a holy people, and chosen to be a special people unto the Lord their God, above all the people that were upon the face of the earth, afterwards,
and those people which Are said At that time to be a holy people, and chosen to be a special people unto the Lord their God, above all the people that were upon the face of the earth, afterwards,
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and doubtless, saith God, you shall not come into the land concerning which I sware to make you dwell therein, Numb. 14.29, 30. and thus they came to know his breach of promise, vers. 34. See also Heb. 3.16, 17, 18, 19. Sir, this excursion of yours I imagine is intended upon another account, viz. to lay a stumbling-block in the Saints way that they may fall away from grace received:
and doubtless, Says God, you shall not come into the land Concerning which I sware to make you dwell therein, Numb. 14.29, 30. and thus they Come to know his breach of promise, vers. 34. See also Hebrew 3.16, 17, 18, 19. Sir, this excursion of yours I imagine is intended upon Another account, viz. to lay a stumbling-block in the Saints Way that they may fallen away from grace received:
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And whereas you write (that these people which are here called a holy people fell in the wilderness through unbelief) Sir, I must tell you, that I do not take you to be so excellent at Chronography,
And whereas you write (that these people which Are Here called a holy people fell in the Wilderness through unbelief) Sir, I must tell you, that I do not take you to be so excellent At Chronography,
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But youl'e say, they fell through unbelief, yet I must tell you that though they wanted that historical faith in not believing the relations of the searchers of the land of Canaan, yet they might have a saving and justifying faith in believing Christ should be crucifyed for them, notwithstanding what is here or can be alledged to the contrary.
But You'll say, they fell through unbelief, yet I must tell you that though they wanted that historical faith in not believing the relations of the searchers of the land of Canaan, yet they might have a Saving and justifying faith in believing christ should be Crucified for them, notwithstanding what is Here or can be alleged to the contrary.
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But why you set these words [ and thus they came to know his breach of promise ] in words at length and not in figures, I am unwilling to deliver my thoughts;
But why you Set these words [ and thus they Come to know his breach of promise ] in words At length and not in figures, I am unwilling to deliver my thoughts;
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God had promised them, sworne to them, that they should enter into Canaan, but they brought up an evil report concerning that land, they murmured against God, who hereupon told them, that they should not come into that land,
God had promised them, sworn to them, that they should enter into Canaan, but they brought up an evil report Concerning that land, they murmured against God, who hereupon told them, that they should not come into that land,
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but because they brake with him in sinning, he brake with them in punishing, and so here was exact justice, lex talionis. The like we have Ezek. 16.59. I will even deal with thee as thou hast done, which hast despised the oath in breaking the covenant.
but Because they brake with him in sinning, he brake with them in punishing, and so Here was exact Justice, lex Talionis. The like we have Ezekiel 16.59. I will even deal with thee as thou hast done, which hast despised the oath in breaking the Covenant.
Having set this buttress to my first Argument, and throughly fortified it against all your crooked engines, I am now ready to attend to what you have to say against my second argument, which is this.
Having Set this buttress to my First Argument, and thoroughly fortified it against all your crooked Engines, I am now ready to attend to what you have to say against my second argument, which is this.
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or else surely his heart smote him, or his own conscience did accuse him, that he had excluded the use of means wholly in the electing of men to life and salvation,
or Else surely his heart smote him, or his own conscience did accuse him, that he had excluded the use of means wholly in the electing of men to life and salvation,
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but instead thereof you fall into a rambling discourse without either art or wit, so that I am forced to follow you in your wildgoose-chace, though it be somewhat immethodical.
but instead thereof you fallen into a rambling discourse without either art or wit, so that I am forced to follow you in your wildgoose-chase, though it be somewhat immethodical.
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and therefore whatsoever your disclaimer is, as that nothing is implied in the position, whence to conclude your admitting of external motives in the object, by way of condition, qualification,
and Therefore whatsoever your disclaimer is, as that nothing is implied in the position, whence to conclude your admitting of external motives in the Object, by Way of condition, qualification,
Yet as I have by sever•• arguments made to appear in the defence of the former Argument, that in reality of truth (according to you) faith, embracing of the means, &c. are concauses or incentives for God to elect.
Yet as I have by sever•• Arguments made to appear in the defence of the former Argument, that in reality of truth (according to you) faith, embracing of the means, etc. Are concauses or incentives for God to elect.
for as for works (whereby I mean a conformable walking according to the mind and will of Iesus Christ) they being via regni, they are every way as necessary unto salvation as faith it self is:
for as for works (whereby I mean a conformable walking according to the mind and will of Iesus christ) they being via Regni, they Are every Way as necessary unto salvation as faith it self is:
And therefore that I yoke the Papist with the Anabaptist, I shall only say, friend I do thee no wrong, tolle quod tuum est et vad• for ought I see you are no holier then they;
And Therefore that I yoke the Papist with the Anabaptist, I shall only say, friend I do thee no wrong, Take quod tuum est et vad• for ought I see you Are no Holier then they;
and concurrent to salvation, but both of them and all things else (out of God) excluded from election, his alone will and good pleasure being the sole rise and fountain why any is elected,
and concurrent to salvation, but both of them and all things Else (out of God) excluded from election, his alone will and good pleasure being the sole rise and fountain why any is elected,
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You second what you have begun, and say [ that the Patriarch Iacob, and all others that are elect, are elected meerly of grace without any respect had to their works,
You second what you have begun, and say [ that the Patriarch Iacob, and all Others that Are elect, Are elected merely of grace without any respect had to their works,
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if it be meerly grace then certainly it must be as concluding here, if of grace then not from any respect had to faith or use of means (which last in plain English is nothing else but good works) which God hath ordained that we should walk in them, Eph. 2.10.
if it be merely grace then Certainly it must be as concluding Here, if of grace then not from any respect had to faith or use of means (which last in plain English is nothing Else but good works) which God hath ordained that we should walk in them, Ephesians 2.10.
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Though I alwaies did and shall affirm, that the same gracious God, that so freely, without any respect had to any thing in those he did elect, did decree to save them;
Though I always did and shall affirm, that the same gracious God, that so freely, without any respect had to any thing in those he did elect, did Decree to save them;
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The next thing you endeavour, is to commit a rape upon Rom. 9. and to defloure the purity of that Scripture, by your false gloss upon it, which you dictate thus.
The next thing you endeavour, is to commit a rape upon Rom. 9. and to deflower the purity of that Scripture, by your false gloss upon it, which you dictate thus.
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for although it was said to Rebecca before the children were yet borne, neither having done any good or evil, that the p•rpose of God according to election might stand, not of works,
for although it was said to Rebecca before the children were yet born, neither having done any good or evil, that the p•rpose of God according to election might stand, not of works,
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for the Apostles drift in that very text is, to exclude the works of the law that the Jews would dwell upon for justification, that so he might set up faith in the room and place thereof, which I shall have occasion to speak of hereafter:
for the Apostles drift in that very text is, to exclude the works of the law that the jews would dwell upon for justification, that so he might Set up faith in the room and place thereof, which I shall have occasion to speak of hereafter:
and use of means altogether, and shutting them all out of doors together, as having no place at all in that great and weighty work of our election to eternal life,
and use of means altogether, and shutting them all out of doors together, as having no place At all in that great and weighty work of our election to Eternal life,
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and casting it out from having any place at all in that thing, viz. the election or justification of persons in the sight of God to eternal life, doth in the 9th of the Romans, together with many other sayings by him recorded in that Epistle,
and casting it out from having any place At all in that thing, viz. the election or justification of Persons in the sighed of God to Eternal life, does in the 9th of the Roman, together with many other sayings by him recorded in that Epistle,
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But truly Sir, I am very jealous, or confident rather, that if you were well canvast about it, that whiles you undertake to be a teacher of others, yet you understand not what you say, or whereof you affirm.
But truly Sir, I am very jealous, or confident rather, that if you were well canvased about it, that while you undertake to be a teacher of Others, yet you understand not what you say, or whereof you affirm.
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For this I so positively affirm, that as all works are not excluded from a justified person, they being for necessary uses, Tit. 3.14 Christ not coming to destroy the law but to fulfill it, and to cast down the merit of our works,
For this I so positively affirm, that as all works Are not excluded from a justified person, they being for necessary uses, Tit. 3.14 christ not coming to destroy the law but to fulfil it, and to cast down the merit of our works,
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But whatsoever is here or any where else in Scripture spoken to the advance and honour of faith is to be understood of faith objectively (i. e.) Christ believed on by faith, that doth supply to our perfect justification, when all the merits of our Righteousness are but as filthy raggs,
But whatsoever is Here or any where Else in Scripture spoken to the advance and honour of faith is to be understood of faith objectively (i. e.) christ believed on by faith, that does supply to our perfect justification, when all the merits of our Righteousness Are but as filthy rags,
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but Christ set up as the brazen serpent, and laid hold on by faith the souls organ and hand, to receive him that is our Righteousness, Ier. 23.6. the Lord our Righteousness. and 1 Cor. 1.30. Christ is made to us wisdome, Righteousness.
but christ Set up as the brazen serpent, and laid hold on by faith the Souls organ and hand, to receive him that is our Righteousness, Jeremiah 23.6. the Lord our Righteousness. and 1 Cor. 1.30. christ is made to us Wisdom, Righteousness.
with justification, as this jugler doth here, and all along as you shall find, forcing upon election that which is peculiar to Justification, not distinguishing the decree of election from justification, which is onely the means for the execution of the decree;
with justification, as this juggler does Here, and all along as you shall find, forcing upon election that which is peculiar to Justification, not distinguishing the Decree of election from justification, which is only the means for the execution of the Decree;
The first Proposition the Apostle denies, and answers to the reason of it, teaching that not all the Jews are to be accounted the people of God, who are partakers of the outward promises,
The First Proposition the Apostle Denies, and answers to the reason of it, teaching that not all the jews Are to be accounted the people of God, who Are partakers of the outward promises,
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and that whereas they are but few that do believe, and that most of the Jews do not believe, this doth wholly rest on the secret will and Predestination of God, who hath elected some unto salvation for the manifestation of his mercy,
and that whereas they Are but few that do believe, and that most of the jews do not believe, this does wholly rest on the secret will and Predestination of God, who hath elected Some unto salvation for the manifestation of his mercy,
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The Apostle here denies the sequel of the Major Proposition, and renders a reason of such his denial, by a distinction of a double sort of the children of Abraham, viz. 1. Children of the flesh. 2. Children of the Promise;
The Apostle Here Denies the sequel of the Major Proposition, and renders a reason of such his denial, by a distinction of a double sort of the children of Abraham, viz. 1. Children of the Flesh. 2. Children of the Promise;
This distinction he confirms by a special example of the two sons of Abraham, viz. Ismael and Isaac, whereof the first was onely a son according to the flesh (i. e.) begotten carnally of Abraham and Hagar, th• other was a son of promise (i. e.) by virtue of the Promise begotten by Abraham, on Sarah. Now the Covenant of God or onely appertain unto Isaac, and the rest of the sons of Promise (i. e.) the elect prefigured by him, which the Apostle proves b• the testimony of God himself, Gen. 21.12.
This distinction he confirms by a special Exampl of the two Sons of Abraham, viz. Ishmael and Isaac, whereof the First was only a son according to the Flesh (i. e.) begotten carnally of Abraham and Hagar, th• other was a son of promise (i. e.) by virtue of the Promise begotten by Abraham, on Sarah. Now the Covenant of God or only appertain unto Isaac, and the rest of the Sons of Promise (i. e.) the elect prefigured by him, which the Apostle Proves b• the testimony of God himself, Gen. 21.12.
Now from this special example of Isaac, in ver. 8, 9. The Apostl• gathers a general Doctrine, to wit, that the p omise of Grace made unto Abraham, did belong onely to the elect, which he ca•• children of the Promise,
Now from this special Exampl of Isaac, in ver. 8, 9. The Apostl• gathers a general Doctrine, to wit, that the p omise of Grace made unto Abraham, did belong only to the elect, which he ca•• children of the Promise,
because as Isaac by virtue of the Promise was begotten of Abraham and Sarah: so the elect (i• which number Isaac was) are new begotten through the power of the holy Ghost, by the promise of the Gospel,
Because as Isaac by virtue of the Promise was begotten of Abraham and Sarah: so the elect (i• which number Isaac was) Are new begotten through the power of the holy Ghost, by the promise of the Gospel,
Again, to the confirmation of the former distinction of the two-fold filiation, he produceth another example of two brethren, Esau and Iacob, who though they were both of them begotten by Isaac, and of the same mother Rebecca, and at one time,
Again, to the confirmation of the former distinction of the twofold filiation, he Produceth Another Exampl of two brothers, Esau and Iacob, who though they were both of them begotten by Isaac, and of the same mother Rebecca, and At one time,
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this example the Apostle adjoynes unto the former as by a line of gradation, as more efficaciously corroborating his intended purpose, viz. that the promise of Grace doth not indifferently and equally belong to all the children of Abraham, but onely to the elect.
this Exampl the Apostle adjoins unto the former as by a line of gradation, as more efficaciously corroborating his intended purpose, viz. that the promise of Grace does not indifferently and equally belong to all the children of Abraham, but only to the elect.
thus, that Ismael was deservedly rejected, because he was not born of Abrahams lawful wife Sarah, but of the handmaid Hagar; but that they, viz. the Jews, were by lineal descent the undoubted posterity of Isaac, the lawful Heir of Abraham and Sarah. Therefore the Apostle shewed that the Promise of Grace doth yet neither belong to all the children of Isaac, for that Esau was reiected, the brother of Iacob, one copulation, one conception, one birth;
thus, that Ishmael was deservedly rejected, Because he was not born of Abrahams lawful wife Sarah, but of the handmaid Hagar; but that they, viz. the jews, were by lineal descent the undoubted posterity of Isaac, the lawful Heir of Abraham and Sarah. Therefore the Apostle showed that the Promise of Grace does yet neither belong to all the children of Isaac, for that Esau was rejected, the brother of Iacob, one copulation, one conception, one birth;
If the promise of grace, ( viz. I will be the God of thee and of thy seed) should promise adoption or filiation to all the children of Abraham and Isaac, it should equally appertain to Esau as well as Iacob: the reason is,
If the promise of grace, (viz. I will be the God of thee and of thy seed) should promise adoption or filiation to all the children of Abraham and Isaac, it should equally appertain to Esau as well as Iacob: the reason is,
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Therefore the promise of Grace doth not promise (as the Jews falsely thought) adoption and eternal life to all and every mothers son of the Jews begotten after the flesh either by Abraham or Isaac, and therefore God is no covenant-breaker,
Therefore the promise of Grace does not promise (as the jews falsely Thought) adoption and Eternal life to all and every mother's son of the jews begotten After the Flesh either by Abraham or Isaac, and Therefore God is no Covenant breaker,
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but affirms the contrary, that both the adoption of the one, and rejection of the other, did singly and simply flow from the purpose and counsel of God;
but affirms the contrary, that both the adoption of the one, and rejection of the other, did singly and simply flow from the purpose and counsel of God;
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Here is another objection, that if the Lord deal so unequally with persons so suited in an equal rank as Iacob and Esau, in loving one and hating another,
Here is Another objection, that if the Lord deal so unequally with Persons so suited in an equal rank as Iacob and Esau, in loving one and hating Another,
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But the Apostle looks upon the consequence as no less then blasphemy, ver. 14. and afterwards demonstrates this denial of the consequence, ver. 15, &c. and therefore the Apostle teacheth that though God seem to deal unequally with persons in an equall consideration, yet he still continues just;
But the Apostle looks upon the consequence as no less then blasphemy, ver. 14. and afterwards demonstrates this denial of the consequence, ver. 15, etc. and Therefore the Apostle Teaches that though God seem to deal unequally with Persons in an equal consideration, yet he still continues just;
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and for proof hereof adduceth this reason, The Lord hath a most free power of doing, not bound, (as he is a Soveraign) and therfore hath mercy on whom he will have mercy,
and for proof hereof adduceth this reason, The Lord hath a most free power of doing, not bound, (as he is a Sovereign) and Therefore hath mercy on whom he will have mercy,
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Yet ver. 16. as a consectary from the testimony of Mos• which he had produced to answer the objection, he makes thi• conclusion of the principal question, viz. on what doth depend the salvation of man, which he resolves thus, that mans salvation doth not depend on his own free-will or endeavour (which before he had demonstrated by that notable example of Iacob ) but singly and solely and onely on the free mercy and grace of God.
Yet for. 16. as a consectary from the testimony of Mos• which he had produced to answer the objection, he makes thi• conclusion of the principal question, viz. on what does depend the salvation of man, which he resolves thus, that men salvation does not depend on his own freewill or endeavour (which before he had demonstrated by that notable Exampl of Iacob) but singly and solely and only on the free mercy and grace of God.
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For the rest of this Chapter, I shall suspend till I meet my Gentleman, undertaking to paraphrase upon this chapter, beginning at ver. 19. and therefore Haec sufficient pro nunc.
For the rest of this Chapter, I shall suspend till I meet my Gentleman, undertaking to Paraphrase upon this chapter, beginning At for. 19. and Therefore Haec sufficient Pro nunc.
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But you proceed thus, [ yea in that very ninth of the Romans, sheweth cleerely and plainly in the conclusion of all, what he saith in the former part of the chapter, setting down these very wordes in the 30, 31. and 32, ver. What shall we say then, that the Gentiles which followed not after righteousness, have attained to righteousness,
But you proceed thus, [ yea in that very ninth of the Roman, shows clearly and plainly in the conclusion of all, what he Says in the former part of the chapter, setting down these very words in the 30, 31. and 32, ver. What shall we say then, that the Gentiles which followed not After righteousness, have attained to righteousness,
but Israel which followed after the law of righteousness, hath not attained to the law of righteousness? Wherefore? because they sought it not by faith,
but Israel which followed After the law of righteousness, hath not attained to the law of righteousness? Wherefore? Because they sought it not by faith,
but as it were by the law, for they stumbled at the stumbling-stone. In this close the Apostle anticipates another objection, that whereas God hath called the Gentiles,
but as it were by the law, for they stumbled At the stumbling-stone. In this close the Apostle anticipates Another objection, that whereas God hath called the Gentiles,
and hath on the contrary rejected the Jews which followed after righteousness? The Apostle answers, that although the Gentiles did not follow after righteousness,
and hath on the contrary rejected the jews which followed After righteousness? The Apostle answers, that although the Gentiles did not follow After righteousness,
because they believe not in Christ, but seek justification by their own works; and together with this, he sets forth the cause why they believed not in Christ,
Because they believe not in christ, but seek justification by their own works; and together with this, he sets forth the cause why they believed not in christ,
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because they were offended with, or at him, at which offence of theirs, lest believers should be offended, he declares that that of old was declared by the Prophet Isa. 8.14. and 28.16.
Because they were offended with, or At him, At which offence of theirs, lest believers should be offended, he declares that that of old was declared by the Prophet Isaiah 8.14. and 28.16.
You hold on at the same rate as you have begun thus, and in chap. 3. where he wholly excludeth the deeds of the law in the business of justification, saying v. 20. Therefore by the deeds of the law shall no flesh living be justified in his sight,
You hold on At the same rate as you have begun thus, and in chap. 3. where he wholly excludeth the Deeds of the law in the business of justification, saying v. 20. Therefore by the Deeds of the law shall no Flesh living be justified in his sighed,
and the law of works and the law of faith have different ends, and as he concludes in ver. 20. that by the deeds of the law shall no flesh be justified in the sight of God:
and the law of works and the law of faith have different ends, and as he concludes in ver. 20. that by the Deeds of the law shall no Flesh be justified in the sighed of God:
And so also in chap. 4.5. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is accounted to him for righteousness.
And so also in chap. 4.5. But to him that works not, but Believeth on him that Justifieth the ungodly, his faith is accounted to him for righteousness.
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I do readily acknowledge that there are different ends of the law and of faith, the most exact and strictest observers of the law could never obtain perfection thence, The law made nothing perfect:
I do readily acknowledge that there Are different ends of the law and of faith, the most exact and Strictest observers of the law could never obtain perfection thence, The law made nothing perfect:
and truly Sir, so is faith, so far as it is ours, our graces are all imperfect, we know but in part, our faith is mixt with some doubtings hence, Lord I believe, help mine unbelief, O Lord increase our faith, for we are of little faith.
and truly Sir, so is faith, so Far as it is ours, our graces Are all imperfect, we know but in part, our faith is mixed with Some doubtings hence, Lord I believe, help mine unbelief, Oh Lord increase our faith, for we Are of little faith.
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Nay were any the best of men, nay, or of all the men in the world their graces put all in a lump together, the excellency of all those graces, of all those persons could not amount unto such a value,
Nay were any the best of men, nay, or of all the men in the world their graces put all in a lump together, the excellency of all those graces, of all those Persons could not amount unto such a valve,
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But when Christ is received by faith, his merit, mediation, and intercession, presents them to God the Father, holy and without blemish, they are complete in Christ. Col. 1.28. and 2.10. and 4.12. Even by those ornaments he hath put on them, Ezek. 16.14. Tis Christ who is our Passover, our peace, our propitiation, our righteousness, our justifier, that reconciles God and man together.
But when christ is received by faith, his merit, mediation, and Intercession, presents them to God the Father, holy and without blemish, they Are complete in christ. Col. 1.28. and 2.10. and 4.12. Even by those Ornament he hath put on them, Ezekiel 16.14. This christ who is our Passover, our peace, our propitiation, our righteousness, our justifier, that reconciles God and man together.
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yea it is a part of the purchase of Jesus Christ, merited by his death and passion, and he gives it to those sheep that little flock which were given to him of the father,
yea it is a part of the purchase of jesus christ, merited by his death and passion, and he gives it to those sheep that little flock which were given to him of the father,
and the use of the means of salvation, then he had to the works of the law, in electing and justifying persons in his sight to eternal life, is a mistake at least,
and the use of the means of salvation, then he had to the works of the law, in electing and justifying Persons in his sighed to Eternal life, is a mistake At least,
But truly Sir, this is no fair play, especially in divine things, this trajection and slipping from one species of a mercy to another, so unworthily to foist in (to give it no harsher a term) the word election,
But truly Sir, this is no fair play, especially in divine things, this trajection and slipping from one species of a mercy to Another, so unworthily to foist in (to give it no harsher a term) the word election,
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as though those places before quoted by you had spoken to it, when there is not one word mentioned that looks that way, but onely speaks of Justification;
as though those places before quoted by you had spoken to it, when there is not one word mentioned that looks that Way, but only speaks of Justification;
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then shew by plain Scripture-proof, if you can, what it is that he respects, for we have learned already that he respecteth not persons, Acts 10.34. Rom. 2.11. 1 Pet. 17. 1. Col. 3.25. ]
then show by plain Scripture proof, if you can, what it is that he respects, for we have learned already that he respecteth not Persons, Acts 10.34. Rom. 2.11. 1 Pet. 17. 1. Col. 3.25. ]
as that because thereof he doth elect, yea nothing besides the manifestation of his infinitely rich mercy (and to his glory) in extending it to such undeserving creatures, who had willingly lost themselves,
as that Because thereof he does elect, yea nothing beside the manifestation of his infinitely rich mercy (and to his glory) in extending it to such undeserving creatures, who had willingly lost themselves,
and were irrecoverably miserable, that so his name might be had in honour all the world over, Eph. 1.6. to the praise of the glory of his Grace, &c. Rom. 9.23. and 11.35, 36. 1 Pet. 2.9.
and were irrecoverably miserable, that so his name might be had in honour all the world over, Ephesians 1.6. to the praise of the glory of his Grace, etc. Rom. 9.23. and 11.35, 36. 1 Pet. 2.9.
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and tis the usual phrase of the Scripture, to accept the face of any one (i. e.) to do any thing in the favour of another, upon a consideration had of the external adjuncts of such which are obvious to the eyes,
and this the usual phrase of the Scripture, to accept the face of any one (i. e.) to do any thing in the favour of Another, upon a consideration had of the external adjuncts of such which Are obvious to the eyes,
The sense of all which is, that God takes no account or reckoning of a person in regard of any outward quality whereby he may be moved to do him good before another,
The sense of all which is, that God Takes no account or reckoning of a person in regard of any outward quality whereby he may be moved to do him good before Another,
And thus (through your own provocation) having gored your sides deeper, by establishing of the strength of my second Argument, I shall put to my hand (through Christ that strengthens me) to emancipate my third Argument from that captivity yo• keep it under, through the mist of darkness you eclipse it with, by your slubbering exceptions. My Argument is;
And thus (through your own provocation) having gored your sides Deeper, by establishing of the strength of my second Argument, I shall put to my hand (through christ that strengthens me) to emancipate my third Argument from that captivity yo• keep it under, through the missed of darkness you eclipse it with, by your slubbering exceptions. My Argument is;
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then God did not elect upon the foresight of the embracing of the means. But the decree of election is absolute &c. Therefore. See fo• proof, Rom. 9.11. Rom. 11.5, 6, 7. Eph. 1.4. to 11. Mat. 10.16. and 22.14. To which you answer [ that the decree of election is absolute, without any respect had to the works of the Law:
then God did not elect upon the foresight of the embracing of the means. But the Decree of election is absolute etc. Therefore. See fo• proof, Rom. 9.11. Rom. 11.5, 6, 7. Ephesians 1.4. to 11. Mathew 10.16. and 22.14. To which you answer [ that the Decree of election is absolute, without any respect had to the works of the Law:
Here again no man can be ascertaind either what you affirme or do deny, for Diruit, aedificat, mutat quadrata rotundis, that which you build with one hand, you pul down quickly with another.
Here again no man can be ascertained either what you affirm or do deny, for Diruit, aedificat, Mutat quadrata rotundis, that which you built with one hand, you pull down quickly with Another.
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Therefore we conclude &c. And I must tell you Sir, we are not acquainted with such sorry waies of proving that which we assert, we are upon a business of election,
Therefore we conclude etc. And I must tell you Sir, we Are not acquainted with such sorry ways of proving that which we assert, we Are upon a business of election,
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Sir, remember how you are upon the publique stage, and by this your Printing you have exposed your self to the censure of all the men in England that have either eyes to see,
Sir, Remember how you Are upon the public stage, and by this your Printing you have exposed your self to the censure of all the men in England that have either eyes to see,
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and therefore they are or shall be absolutely justified and saved, because that Justification and so salvation, transient works of God in time, flow from the absoluteness, certainty and immutability of Gods immanent and eternal decree of election which was before all time,
and Therefore they Are or shall be absolutely justified and saved, Because that Justification and so salvation, Transient works of God in time, flow from the absoluteness, certainty and immutability of God's immanent and Eternal Decree of election which was before all time,
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as an effect following its cause, as you seem your self to confess, saying, The promises flow from the decree of election, which is absolute as God himself that cannot change ] and so much for your building up.
as an Effect following its cause, as you seem your self to confess, saying, The promises flow from the Decree of election, which is absolute as God himself that cannot change ] and so much for your building up.
Let those Scriptures by me alledged be exactly scand, and see whether that with works, all other external motives, be not alike cast out of doors, from having the least stroke, either as active or passive in the matter of election,
Let those Scriptures by me alleged be exactly scanned, and see whither that with works, all other external motives, be not alike cast out of doors, from having the least stroke, either as active or passive in the matter of election,
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and that the disparity and discrimination which is made by electing of me rather then another doth not rest in any prevision or foresight of any condition or qualification to be found in the object, either of faith or embracing of the means,
and that the disparity and discrimination which is made by electing of me rather then Another does not rest in any prevision or foresight of any condition or qualification to be found in the Object, either of faith or embracing of the means,
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or of any preparation or disposition thereunto, but solely in the bosome of the God of heaven, who according to the counsel of his own will, from all eternity, differenceth one person from another, Iacob from Esau, decreeing and destinating, both unto glory as the end,
or of any preparation or disposition thereunto, but solely in the bosom of the God of heaven, who according to the counsel of his own will, from all eternity, differenceth one person from Another, Iacob from Esau, decreeing and destinating, both unto glory as the end,
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And if those former Scriptures by me alledged seem not to you of full weight, take these following to the bargain, which doutbtless will make it good measure, pressed down, shaken together and running over.
And if those former Scriptures by me alleged seem not to you of full weight, take these following to the bargain, which doutbtless will make it good measure, pressed down, shaken together and running over.
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and known number, The Lord knoweth who are his. 2 Tim. 2.19. he knows whom he hath chosen, Ioh. 13.18. he knows his sheep, Ioh. 10.27. yea he knows them by name, Ioh. 10.3. their names are written in heaven, Luk. 10.20. yea in the spirits book. Rev. 13.8. even in the book of life, Phil. 4.3. Rev. 21.12.
and known number, The Lord Knoweth who Are his. 2 Tim. 2.19. he knows whom he hath chosen, John 13.18. he knows his sheep, John 10.27. yea he knows them by name, John 10.3. their names Are written in heaven, Luk. 10.20. yea in the spirits book. Rev. 13.8. even in the book of life, Philip 4.3. Rev. 21.12.
So that having discharged this Argument likewise from the burden you cast upon it by your crude exceptions, I am now at liberty to come to the relief of
So that having discharged this Argument likewise from the burden you cast upon it by your crude exceptions, I am now At liberty to come to the relief of
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Sir, that I inserted works into any of my Arguments, I have given the reason thereof in my defence of my second Argument, to wit for the avoiding of vain Tautologies I must refer the Reader;
Sir, that I inserted works into any of my Arguments, I have given the reason thereof in my defence of my second Argument, to wit for the avoiding of vain Tautologies I must refer the Reader;
no Sir, when you set forth any doctrinal truth, by way of a position, you ought to keep as close to a Scripture-phrase as possibly the subject matter will bear.
no Sir, when you Set forth any doctrinal truth, by Way of a position, you ought to keep as close to a Scripture phrase as possibly the Subject matter will bear.
except it be this, that because election goeth before, and faith and works follow after? and by that way of reasoning he may as well say, that Abels death was the effect of Cains birth,
except it be this, that Because election Goes before, and faith and works follow After? and by that Way of reasoning he may as well say, that Abel's death was the Effect of Cains birth,
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so likewise notwithstanding the Decree of election was before man had any being, yet faith cometh by hearing, and hearing by the word of God, Rom. 10.17. as a means appointed by God for the effecting of it, that so men might fall under the decree of salvation that is appointed by God to be the portion of believers, from before the foundation of the world. ]
so likewise notwithstanding the decree of election was before man had any being, yet faith comes by hearing, and hearing by the word of God, Rom. 10.17. as a means appointed by God for the effecting of it, that so men might fallen under the Decree of salvation that is appointed by God to be the portion of believers, from before the Foundation of the world. ]
But even now did you consent Promises did flow from the decree of election, and yet though we had not reum confitentem, we are not so barren and empty of solid grounds for what we say or do affirm, that all those spiritual blessings in heavenly places, th•• a believer from first to last is made partaker of, they all flow unto us and are conferred on us as fruits and effects of election, Rom. 11.7.
But even now did you consent Promises did flow from the Decree of election, and yet though we had not Reum confitentem, we Are not so barren and empty of solid grounds for what we say or do affirm, that all those spiritual blessings in heavenly places, th•• a believer from First to last is made partaker of, they all flow unto us and Are conferred on us as fruits and effects of election, Rom. 11.7.
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election hath obtained it, that Christ was given of the Father, that he was incarnate, crucified, dead, raised from death to life, that he ascended up on high,
election hath obtained it, that christ was given of the Father, that he was incarnate, Crucified, dead, raised from death to life, that he ascended up on high,
and that now he sits on Gods right hand, and acteth now daily as an intercessor, all these flow from election, Gal. 4.4. 1 Pet. 1.20. Luk. 24.26. Phil. 2.6. &c. That any are effectually called according to purpose, tis the effect of election, Rom. 8.28. and ver. 23.24, &c. Justification is from election, 8.30, &c. Sanctification from election, Rom. 6.22. Your fruit unto holiness, Ephes. 1.4. Chosen that we should be holy:
and that now he sits on God's right hand, and Acts now daily as an intercessor, all these flow from election, Gal. 4.4. 1 Pet. 1.20. Luk. 24.26. Philip 2.6. etc. That any Are effectually called according to purpose, this the Effect of election, Rom. 8.28. and for. 23.24, etc. Justification is from election, 8.30, etc. Sanctification from election, Rom. 6.22. Your fruit unto holiness, Ephesians 1.4. Chosen that we should be holy:
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All which Graces and priviledges as they are fruits and effects of election, so are they all of them, in their several stations and relations, causes of salvation;
All which Graces and privileges as they Are fruits and effects of election, so Are they all of them, in their several stations and relations, Causes of salvation;
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and every antecedent grace is a cause of its consequent grace, and the salvation of the elect, which is their consummate Glorification, is the common effect, both of the first cause,
and every antecedent grace is a cause of its consequent grace, and the salvation of the elect, which is their consummate Glorification, is the Common Effect, both of the First cause,
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At last you bid defiance to this Argument, by having a fling at that Classical text of Scripture, Acts 13.48, retorting it upon me thus [ To his Greek that he writeth in the margin of his paper, from Acts 13.48.
At last you bid defiance to this Argument, by having a fling At that Classical text of Scripture, Acts 13.48, retorting it upon me thus [ To his Greek that he Writeth in the margin of his paper, from Acts 13.48.
and let him speak according to his conscience upon that account, whether he cannot read the same words in the Greek from which the word ordained is translated, to be the same with that in 1 Cor. 16.15. from which the word addicted is translated;
and let him speak according to his conscience upon that account, whither he cannot read the same words in the Greek from which the word ordained is translated, to be the same with that in 1 Cor. 16.15. from which the word addicted is translated;
and an agreeable kinde of reading, it being directly contrary to what the Jews did, v. 45. they spoke against those things which were spoken by Paul, contradicting and blaspheming;
and an agreeable kind of reading, it being directly contrary to what the jews did, v. 45. they spoke against those things which were spoken by Paul, contradicting and blaspheming;
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when first I alledged that place for a proof to what I did intend it, and sure it is no wayes enervated, but rather gathered strength by your opposition.
when First I alleged that place for a proof to what I did intend it, and sure it is no ways enervated, but rather gathered strength by your opposition.
The word I readily acknowledge used Acts 13.48. comes from the same primitive NONLATINALPHABET, which in its proper and primitive signification is to ordain, constitute, appoint, determine;
The word I readily acknowledge used Acts 13.48. comes from the same primitive, which in its proper and primitive signification is to ordain, constitute, appoint, determine;
then Translators, when as withall they kept the sense and scope of the holy Ghost, and that they foresaw no great controversie or article of faith did depend upon it.
then Translators, when as withal they kept the sense and scope of the holy Ghost, and that they foresaw no great controversy or article of faith did depend upon it.
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But when once Soeinus, lib. 4. de servat. cap. 13. (not able otherwise to resist the power of the Spirit speaking in that text) had found a starting-hole by rendring of it, dispositos, praeparatos, proclives, sive bene affectos;
But when once Soeinus, lib. 4. de Servant. cap. 13. (not able otherwise to resist the power of the Spirit speaking in that text) had found a starting-hole by rendering of it, dispositos, praeparatos, proclives, sive bene affectos;
the whole croud of A•minians treading in his steps pervert the genuine interpretation of that word, and speak in his language; whose apes the Anabaptists are.
the Whole crowd of A•minians treading in his steps pervert the genuine Interpretation of that word, and speak in his language; whose Apes the Anabaptists Are.
But if we take a view of that place, and there behold the mind of the holy Ghost, it cannot properly be rendred otherwise then according to the native sense of that word, viz. ordained.
But if we take a view of that place, and there behold the mind of the holy Ghost, it cannot properly be rendered otherwise then according to the native sense of that word, viz. ordained.
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1. This signification which I assert; is most frequent with this Evangelist, see Acts 15.2. NONLATINALPHABET. They determined that Paul should go up; and Acts 28.23. NONLATINALPHABET, when they had appointed him a day, so Rom. 13.1. NONLATINALPHABET, the powers that be are ordained of God;
1. This signification which I assert; is most frequent with this Evangelist, see Acts 15.2.. They determined that Paul should go up; and Acts 28.23., when they had appointed him a day, so Rom. 13.1., the Powers that be Are ordained of God;
3. Hereby the scope of the Evangelist is best preserved, who speaking here of divers of the Jews and Gentiles, proselytes, ou• of curiosity coming to hear Paul preach, he shews that whiles the Jews contradicted and blasphemed, divers of the Gentiles were brought to believe in Christ, but some did not:
3. Hereby the scope of the Evangelist is best preserved, who speaking Here of diverse of the jews and Gentiles, Proselytes, ou• of curiosity coming to hear Paul preach, he shows that while the jews contradicted and blasphemed, diverse of the Gentiles were brought to believe in christ, but Some did not:
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now to any who should demand, why the rest of the Gentiles should not likewise be converted, the reason is implyed in the text that onely some of them were ordained unto life (i. e.) elected, the rest were not;
now to any who should demand, why the rest of the Gentiles should not likewise be converted, the reason is employed in the text that only Some of them were ordained unto life (i. e.) elected, the rest were not;
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6. There is no good consequence from that place of 1 Cor. 16.15. the house of Stephanus have ordained themselves, or addicted themselves to the Ministery, therefore it is in the power of an unbeliever to dispose himself to faith or eternal life;
6. There is no good consequence from that place of 1 Cor. 16.15. the house of Stephanus have ordained themselves, or addicted themselves to the Ministry, Therefore it is in the power of an unbeliever to dispose himself to faith or Eternal life;
yet it is too palpable that Glossa corrumpit textum, and that it sounds plain non-sense that the Gentiles were addicted to eternal life, before they believed.
yet it is too palpable that Glossa corrumpit Textum, and that it sounds plain nonsense that the Gentiles were addicted to Eternal life, before they believed.
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And thus having thrown you out of your triumphing Charet, wherein you marched so furiously against my fourth Argument, I have leisure to attend to what you shall say against my fifth Argument, which is this.
And thus having thrown you out of your triumphing Chariot, wherein you marched so furiously against my fourth Argument, I have leisure to attend to what you shall say against my fifth Argument, which is this.
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If our foreseen faith, works, or embracing of the means of salvation, were the cause of our election, they should be likewise the cause of our vocation and justification:
If our foreseen faith, works, or embracing of the means of salvation, were the cause of our election, they should be likewise the cause of our vocation and justification:
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The Major is proved by that undeniable Axiome, Quicquid est causa causae, est causa etiam causati, that which is the cause of the cause, is the cause of the thing caused.
The Major is proved by that undeniable Axiom, Quicquid est causa causae, est causa etiam causati, that which is the cause of the cause, is the cause of the thing caused.
I curtail mine as you do yours, by telling you, that I delight not to surfeit the Reader with a dish of Crambe, terque quaterque recocta, but shall desire him to revise my defence of my first Argument,
I curtail mine as you do yours, by telling you, that I delight not to surfeit the Reader with a dish of Crambe, terque quaterque recocta, but shall desire him to revise my defence of my First Argument,
then it would follow that the actings and issues of things h•• not a dependence on the decree of God, contrary to Iam. 3. 3• 5. Then man might have just cause of boasting in himself.
then it would follow that the actings and issues of things h•• not a dependence on the Decree of God, contrary to Iam. 3. 3• 5. Then man might have just cause of boasting in himself.
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or works, or any embracing of th• means, and which never were to have a being to act, therefor• they were never to be foreseen? To which you frame this answe•
or works, or any embracing of th• means, and which never were to have a being to act, therefor• they were never to be foreseen? To which you frame this answe•
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and with a single mind compare them with the Position they are brought to answer, cannot certainly but judge, that either the man did not well mind what was in the Position,
and with a single mind compare them with the Position they Are brought to answer, cannot Certainly but judge, that either the man did not well mind what was in the Position,
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and those he elected in Christ, &c. Whereto I say that I did seriously weigh the fraud of your Position before ever I put pen to paper and was now again very considerate of what I had undertaken;
and those he elected in christ, etc. Whereto I say that I did seriously weigh the fraud of your Position before ever I put pen to paper and was now again very considerate of what I had undertaken;
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Besides, I do demand whether in this your supposed foresight that you ascribe to God, did he foresee that which he himself would work in them, viz. this embracing of the means,
Beside, I do demand whither in this your supposed foresight that you ascribe to God, did he foresee that which he himself would work in them, viz. this embracing of the means,
or did he onely foresee that which they themselves that were so foreseen would wo•k by their own power, viz. that they would of themselves embrace the means:
or did he only foresee that which they themselves that were so foreseen would wo•k by their own power, viz. that they would of themselves embrace the means:
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If you ascribe it to God, then I demand, why he works that power in one rather then another? wherein at last you must ascend to the good pleasure of his will.
If you ascribe it to God, then I demand, why he works that power in one rather then Another? wherein At last you must ascend to the good pleasure of his will.
1. So it might come to pass that notwithstanding any decree (with you) yet possible it were that no one might be saved, viz. if no one would embrace the means, which was in their own power to resist.
1. So it might come to pass that notwithstanding any Decree (with you) yet possible it were that no one might be saved, viz. if no one would embrace the means, which was in their own power to resist.
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3 Those onely should be the persons designed to salvation who were objectively and antecedently believers and embracers of the means before their election,
3 Those only should be the Persons designed to salvation who were objectively and antecedently believers and embracers of the means before their election,
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6 Upon this account predestination and election of men is to be adjourned even to the moment of death, it being suspended not onely on the embracing of the means, but continuance therein.
6 Upon this account predestination and election of men is to be adjourned even to the moment of death, it being suspended not only on the embracing of the means, but Continuance therein.
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then let him receive the words of Solomon for an answer, in Prov. 10.18. he that hideth hatred with lying lips, and he that uttereth slander is a fool. ]
then let him receive the words of Solomon for an answer, in Curae 10.18. he that Hideth hatred with lying lips, and he that utters slander is a fool. ]
and embraceth the means of salvation, even the free tenders of Christ in the Gospel ] hath come under consideration already, in the interpretation of Psal. 4.3.
and Embraceth the means of salvation, even the free tenders of christ in the Gospel ] hath come under consideration already, in the Interpretation of Psalm 4.3.
even that which was the purpose and decree of God, when he said, Iohn 3.15, 16. That whosoever beleiveth in him should not perish, but have everlasting life:
even that which was the purpose and Decree of God, when he said, John 3.15, 16. That whosoever Believeth in him should not perish, but have everlasting life:
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and so every one that believeth in the King of righteousness, may in the laws of the same King read or find their title good to the everlasting inheritance; and thus, 1 Ioh. 5.10. he that believeth on the Son of God hath the witness in himself:
and so every one that Believeth in the King of righteousness, may in the laws of the same King read or find their title good to the everlasting inheritance; and thus, 1 John 5.10. he that Believeth on the Son of God hath the witness in himself:
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and all this is made known unto us that are believers in Christ, that we might know, who or what sort or kind of people they are, that God did freely set his love upon,
and all this is made known unto us that Are believers in christ, that we might know, who or what sort or kind of people they Are, that God did freely Set his love upon,
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even that which was the purpose and decree of God, when he said, Ioh. 3.15, 16. Whosoever believeth in him should not perish, but have everlasting life, &c.
even that which was the purpose and Decree of God, when he said, John 3.15, 16. Whosoever Believeth in him should not perish, but have everlasting life, etc.
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But tell me where I shall find, Et eris mihi magnus Apollo, If any man doth believe and embrace the means, he shall be predestinated, or he shall be elected.
But tell me where I shall find, Et eris mihi magnus Apollo, If any man does believe and embrace the means, he shall be predestinated, or he shall be elected.
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Faith is a product of election, an effect in time flowing from the eternal decree, and not a foreseen condition or qualification, drawing after it Gods eternal election.
Faith is a product of election, an Effect in time flowing from the Eternal Decree, and not a foreseen condition or qualification, drawing After it God's Eternal election.
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But here sticks the knot of the question, whether the different actions of men foreseen, caused the different decrees of Election and reprobation, which we utterly deny,
But Here sticks the knot of the question, whither the different actions of men foreseen, caused the different decrees of Election and reprobation, which we utterly deny,
And therefore it is but a wild expression, altogether incongruous with the Scripture-phrase, to say, [ that God decreed himself to be the God and father of such a sort or kind of people as should embrace the means ] give me its parallel and Ile ask you pardon:
And Therefore it is but a wild expression, altogether incongruous with the Scripture phrase, to say, [ that God decreed himself to be the God and father of such a sort or kind of people as should embrace the means ] give me its parallel and I'll ask you pardon:
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as they are sinners, and lost creatures by reason thereof, and return unto their maker in embracing the means of salvation, in being changed from their evil course of life, departing from sin,
as they Are Sinners, and lost creatures by reason thereof, and return unto their maker in embracing the means of salvation, in being changed from their evil course of life, departing from since,
and so all the promises of God in Christ unavoydably come to be the portion of such a changed people, which are Act. 26.18. turned from darkness to light, that they may receive forgiveness of sins, and an inheritance among them that are sanctified by faith that is in Christ Jesus. ]
and so all the promises of God in christ avoidable come to be the portion of such a changed people, which Are Act. 26.18. turned from darkness to Light, that they may receive forgiveness of Sins, and an inheritance among them that Are sanctified by faith that is in christ jesus. ]
that which you hint at as the inward sense of our own unworthiness, and relying on the never failing mercies of God in Christ, a departing from the ends of our own waies,
that which you hint At as the inward sense of our own unworthiness, and relying on the never failing Mercies of God in christ, a departing from the ends of our own ways,
But although our embracing the means of salvation, and believing in Jesus, and obeying his voice, be no meritorious or procuring ground or cause why God made such a decree,
But although our embracing the means of salvation, and believing in jesus, and obeying his voice, be not meritorious or procuring ground or cause why God made such a Decree,
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yet the embracing the means, and believing in Jesus, and obeying his voice, is of necessity to be done by those that have the Gospel preached unto them,
yet the embracing the means, and believing in jesus, and obeying his voice, is of necessity to be done by those that have the Gospel preached unto them,
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and one would think that this man were a little of my mind in this, by what falleth from him in the close of this second Argument, using these words, at least for the moving of God to elect. ]
and one would think that this man were a little of my mind in this, by what falls from him in the close of this second Argument, using these words, At least for the moving of God to elect. ]
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And therefore that fell very advisedly from me when I said, (at least for the moving of God to elect) where I place a vast difference between election and salvation;
And Therefore that fell very advisedly from me when I said, (At least for the moving of God to elect) where I place a vast difference between election and salvation;
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but yet he saves with, by and through faith, works, and use of means as in respect of the end. 2 Thes. 2.13. 1 Pet. 1.2. You pack up these your fardles of exceptions thus.
but yet he saves with, by and through faith, works, and use of means as in respect of the end. 2 Thebes 2.13. 1 Pet. 1.2. You pack up these your farthels of exceptions thus.
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[ Now if he do not hold that it is some cause by which men come to be more peculiarly interessed into the favour of God by believing then they are without believing,
[ Now if he do not hold that it is Some cause by which men come to be more peculiarly interested into the favour of God by believing then they Are without believing,
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why did he not rather say, it must not be accounted any cause at all upon any account whatsoever? But it is that which the Lord Christ hath said, in Ioh. 16.27.
why did he not rather say, it must not be accounted any cause At all upon any account whatsoever? But it is that which the Lord christ hath said, in John 16.27.
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and therefore If I should say, that loving of Jesus Christ, and believing in him were no cause at all, by which we came to be chosen into the Fathers love, I should sin against Christ in speaking contrary to his word:
and Therefore If I should say, that loving of jesus christ, and believing in him were no cause At all, by which we Come to be chosen into the Father's love, I should sin against christ in speaking contrary to his word:
Sir, now I will give you an account why I used that expression (at least for the moving of God to elect) my meaning was not that any man came to be interested into the first favour and love of God, which is the good pleasure of his will immanent and eternal in himself, more by believing then without believing.
Sir, now I will give you an account why I used that expression (At least for the moving of God to elect) my meaning was not that any man Come to be interested into the First favour and love of God, which is the good pleasure of his will immanent and Eternal in himself, more by believing then without believing.
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yet in the decree of election wherein there was a love unto and a purpose to save some, he likewise decreed to save them by such means which in his wisdome he had ordained to be suitable for the attaining of the end,
yet in the Decree of election wherein there was a love unto and a purpose to save Some, he likewise decreed to save them by such means which in his Wisdom he had ordained to be suitable for the attaining of the end,
For now you begin to speak plain enough, saying [ If I should say believing were no cause at all by which we come to be chosen into the Fathers love, I should sin against Christ ] Here indeed is plain dealing,
For now you begin to speak plain enough, saying [ If I should say believing were no cause At all by which we come to be chosen into the Father's love, I should sin against christ ] Here indeed is plain dealing,
And this indeed (though you are not aware of it) mo•lders to nothing all your former exceptions, which have still denied all causes, motives, &c. And now you grant loving and believing to be causes;
And this indeed (though you Are not aware of it) mo•lders to nothing all your former exceptions, which have still denied all Causes, motives, etc. And now you grant loving and believing to be Causes;
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But I tell you as before, God in electing lookt upon men as in the corrupt mass and lumpe of perdition, regarding nothing what they could be as of themselves,
But I tell you as before, God in electing looked upon men as in the corrupt mass and lump of perdition, regarding nothing what they could be as of themselves,
for they must unavoidably be in a lost condition, till by his own act transient flowing from that of Immanent in himself, he made them believers, by giving of them faith,
for they must avoidable be in a lost condition, till by his own act Transient flowing from that of Immanent in himself, he made them believers, by giving of them faith,
tis the wombe that conceives and sends forth all the good things we do enjoy; of which Ier. 31.3. I have loved thee with an everlasting love, and so 1 Ioh. 4.10. we love him, because he loved us first, and of this no cause or reason can be rendred, besides the good pleasure of his will.
this the womb that conceives and sends forth all the good things we do enjoy; of which Jeremiah 31.3. I have loved thee with an everlasting love, and so 1 John 4.10. we love him, Because he loved us First, and of this no cause or reason can be rendered, beside the good pleasure of his will.
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The second is amor complacentiae, when in time the Lord is delighted with the persons of those that he loved from eternity, Ezek. 16.14. thy beauty was perfect through the comeliness I put upon thee. Cant. 3.1. Behold thou art fair, &c. and thus the Lord crowns, rewards, and delights himself in those graces given to his elect ones:
The second is amor complacentiae, when in time the Lord is delighted with the Persons of those that he loved from eternity, Ezekiel 16.14. thy beauty was perfect through the comeliness I put upon thee. Cant 3.1. Behold thou art fair, etc. and thus the Lord crowns, rewards, and delights himself in those graces given to his elect ones:
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and of this love of complacency is this text to be understood, and not of the everlasting love spoken of, Ier. 31.3. in electing of us before all time, and whereof onely this controversie is.
and of this love of complacency is this text to be understood, and not of the everlasting love spoken of, Jeremiah 31.3. in electing of us before all time, and whereof only this controversy is.
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And now gather up altogether, and make up your accounts, and see to what an excrescency of advantage your numerous exceptions against my arguments will amount unto,
And now gather up altogether, and make up your accounts, and see to what an excrescency of advantage your numerous exceptions against my Arguments will amount unto,
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Hitherto have we fayled in that still river, the streams whereof shall make glad the city of God, and from whence all our springs flow, viz. Gods electing of us to life eternal.
Hitherto have we failed in that still river, the streams whereof shall make glad the City of God, and from whence all our springs flow, viz. God's electing of us to life Eternal.
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yet haply not without the exact form of godliness but denying the power, those he reprobated to everlasting destruction from the foundation of the world.
yet haply not without the exact from of godliness but denying the power, those he reprobated to everlasting destruction from the Foundation of the world.
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God saw some rejecting the means, to wit, the free tenders of Christ in the Gospel, continuing in sin and unbelief, denying the power of godliness, those he reprobated to everlasting destruction;
God saw Some rejecting the means, to wit, the free tenders of christ in the Gospel, Continuing in since and unbelief, denying the power of godliness, those he reprobated to everlasting destruction;
This hath the like unsoundness in it as the former of Election, there being no other ground or reason assigned for it either of sin or unbelieving, no other rejecting of the means but the meer good pleasure of Gods most holy Will, who will do with his creature what he will do;
This hath the like unsoundness in it as the former of Election, there being no other ground or reason assigned for it either of since or unbelieving, no other rejecting of the means but the mere good pleasure of God's most holy Will, who will do with his creature what he will do;
but yet not the causes of their Reprobation, that is solely and singly in the good pleasure of his will, Ephes. 1.5. His reply is this, especially to that Text of Ephes. 1.5.
but yet not the Causes of their Reprobation, that is solely and singly in the good pleasure of his will, Ephesians 1.5. His reply is this, especially to that Text of Ephesians 1.5.
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Tis very true Sir, that the letters and syllables of that word Reprobation is not in terminis exprest in that text cited, of Ephes. 1.5. but if by a necessary and an unavoidable consequence it may be thence concluded, I hope it will be as sufficient as though in express words it had been so declared.
This very true Sir, that the letters and syllables of that word Reprobation is not in terminis expressed in that text cited, of Ephesians 1.5. but if by a necessary and an unavoidable consequence it may be thence concluded, I hope it will be as sufficient as though in express words it had been so declared.
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So likewise to keep them in an humble posture, and engage them to a continual duty of thankfulness, that when as they were in the same corrupt mass and lump of perdition with others the worst of men,
So likewise to keep them in an humble posture, and engage them to a continual duty of thankfulness, that when as they were in the same corrupt mass and lump of perdition with Others the worst of men,
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yet the Lord meerly out of the good pleasure of his will, and from no other argument or motive out of themselves, did fix his love upon them and predestinated them to the Adoption of children.
yet the Lord merely out of the good pleasure of his will, and from no other argument or motive out of themselves, did fix his love upon them and predestinated them to the Adoption of children.
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or not predestinating to the Adoption of children, the rest that were past by, who in respect of themselves, were in as great and as good a capacity of partaking of any indulgence,
or not predestinating to the Adoption of children, the rest that were passed by, who in respect of themselves, were in as great and as good a capacity of partaking of any indulgence,
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as those that were elected? and what will this then amount unto, but to be non-elected, which is the same as to be Reprobated, according to the good pleasure of his will, I presume all the art you have cannot assign a medium between the decrees,
as those that were elected? and what will this then amount unto, but to be non-elected, which is the same as to be Reprobated, according to the good pleasure of his will, I presume all the art you have cannot assign a medium between the decrees,
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If out of these by the eternal and unchangeable decree of God, one Million onely be infallibly appointed and ordained to eternal life, (they being all alike equally culpable and liable to eternal wrath and death) who can deny but that the other Million are also as absolutely comprised under that sentence of eternal death, whereinto they had hurled themselves? as the decree of predestination or election saves some of meer good pleasure,
If out of these by the Eternal and unchangeable Decree of God, one Million only be infallibly appointed and ordained to Eternal life, (they being all alike equally culpable and liable to Eternal wrath and death) who can deny but that the other Million Are also as absolutely comprised under that sentence of Eternal death, whereinto they had hurled themselves? as the Decree of predestination or election saves Some of mere good pleasure,
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so the same decree of preterition, non election, non predestination, leaves the rest where it found them, weltring in their own gore, and so reprobates them.
so the same Decree of preterition, non election, non predestination, leaves the rest where it found them, weltering in their own gore, and so Reprobates them.
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I hope you will not (with the Papists in another like kind) make a limbo non praedestinatorum seu non electorum, such as shall neither go to heaven or hell.
I hope you will not (with the Papists in Another like kind) make a limbo non praedestinatorum seu non electorum, such as shall neither go to heaven or hell.
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Farther I say, that the formal decree of election contains an absolute and an eternal decree of preparing of effectual grace for those that are so elected:
Farther I say, that the formal Decree of election contains an absolute and an Eternal Decree of preparing of effectual grace for those that Are so elected:
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But the formal decree of negative Reprobation or non-election, an absolute & eternal decree of not preparing this effectual grace for those who are so pretermitted.
But the formal Decree of negative Reprobation or nonelection, an absolute & Eternal Decree of not preparing this effectual grace for those who Are so pretermitted.
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and that when some are predestinated and elected to the Adoption of children, out of the good pleasure of Gods will, Others are not predestinated, not elected,
and that when Some Are predestinated and elected to the Adoption of children, out of the good pleasure of God's will, Others Are not predestinated, not elected,
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but reprobated according to the same good pleasure of his will, and still remain aliens from the Common-wealth of Israel, strangers from the covenant of promise, having no hope,
but reprobated according to the same good pleasure of his will, and still remain aliens from the Commonwealth of Israel, Strangers from the Covenant of promise, having no hope,
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Sure Sir, whatsoever mine is, I am sure this is little to the purpose, and therefore to clear the point between us, I shall give you a brief Analysis of this part of that chapter.
Sure Sir, whatsoever mine is, I am sure this is little to the purpose, and Therefore to clear the point between us, I shall give you a brief Analysis of this part of that chapter.
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From the 1. ver. to the 20. of it is comprised a prophesie of deliverance to the people of Israel from the captivity of Babylon. In the 6 first verses this is declared that God will do it.
From the 1. ver. to the 20. of it is comprised a prophesy of deliverance to the people of Israel from the captivity of Babylon. In the 6 First Verses this is declared that God will do it.
Against this, God asserts his own justice, partly from the baseness and vileness of them that did so murmur, partly from the Majesty of him against whom they did murmur;
Against this, God asserts his own Justice, partly from the baseness and vileness of them that did so murmur, partly from the Majesty of him against whom they did murmur;
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both of which he illustrates by two examples, one was feigned, where is brought in the potsheard contending with his maker, ver. 9. woe unto him that striveth with his maker, let the potsheard strive with the potsheards of the earth;
both of which he illustrates by two Examples, one was feigned, where is brought in the potsherd contending with his maker, ver. 9. woe unto him that striveth with his maker, let the potsherd strive with the potsherds of the earth;
Wherein expostulating with the murmuring Israelites, because he suffered their captivity so long, he vindicates his own power and sovereignty over all his creatures the work of his hands,
Wherein expostulating with the murmuring Israelites, Because he suffered their captivity so long, he vindicates his own power and sovereignty over all his creatures the work of his hands,
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And I pray, wise Sir, revise my writing again, and see whether this text of Isa. is not most apposite to prove so much as I intended it for, which howsoever it was not specifically to Reprobation in terminis, yet it clearly proves the absolute sovereignty and power that God hath over all his creatures that he hath made, to put them into what condition he shall please, without any replication to be made by the creature:
And I pray, wise Sir, revise my writing again, and see whither this text of Isaiah is not most apposite to prove so much as I intended it for, which howsoever it was not specifically to Reprobation in terminis, yet it clearly Proves the absolute sovereignty and power that God hath over all his creatures that he hath made, to put them into what condition he shall please, without any replication to be made by the creature:
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he is Lord Paramount of our lives, estates, and fortunes, and hath the Keyes both of Hell and death, and as he is Lord of his creatures may dash in pieces,
he is Lord Paramount of our lives, estates, and fortune's, and hath the Keys both of Hell and death, and as he is Lord of his creatures may dash in Pieces,
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who can hinder him, or who shall say unto him what dost thou? And did I cite that text to any other purpose then to prove this absolute sovereignty? as most expresly it doth, notwithstanding your put blind eyes could not discern it.
who can hinder him, or who shall say unto him what dost thou? And did I Cite that text to any other purpose then to prove this absolute sovereignty? as most expressly it does, notwithstanding your put blind eyes could not discern it.
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[ And how this which he hath here set down will agree together I shall leave to reasonable men to judge, viz. That there is no other ground or reason assigned for Reprobation, either of Sin, unbelief,
[ And how this which he hath Here Set down will agree together I shall leave to reasonable men to judge, viz. That there is no other ground or reason assigned for Reprobation, either of since, unbelief,
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and yet say, it is true, that sin and unbelief, and the rejecting of the means are just causes why God decrees such persons to hell and eternal torments. ]
and yet say, it is true, that since and unbelief, and the rejecting of the means Are just Causes why God decrees such Persons to hell and Eternal torments. ]
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whether there be any inconsistency or not, rather a sweet harmony between those two assertions, viz. That there is no other ground or reason assignable for Reprobation but the meer good pleasure of Gods will,
whither there be any inconsistency or not, rather a sweet harmony between those two assertions, viz. That there is no other ground or reason assignable for Reprobation but the mere good pleasure of God's will,
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If these two positions be NONLATINALPHABET, why had not your wisdome assigned where the irrecon•ileable discord did lye? 1. If they are like those forelorn Midianites that sheathed their swords in each others bowels,
If these two positions be, why had not your Wisdom assigned where the irrecon•ileable discord did lie? 1. If they Are like those forlorn midianites that sheathed their swords in each Others bowels,
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And surely Sir, if you be a man of reason (whereof your writings give me cause to doubt) I must tel you that your supposed error either must be in the first assertion, viz. That there is no other ground or reason assigned for Reprobation, either of Sin or unbelief,
And surely Sir, if you be a man of reason (whereof your writings give me cause to doubt) I must tell you that your supposed error either must be in the First assertion, viz. That there is no other ground or reason assigned for Reprobation, either of since or unbelief,
and this is but Idem per idem, a trifling of words, or barely without proof of contradiction to deny, it is but petitio principii, a bare and base begging of the question:
and this is but Idem per idem, a trifling of words, or barely without proof of contradiction to deny, it is but petitio Principii, a bore and base begging of the question:
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Or else it must be comprehended in this, viz. That sin and unbelief, and the rejecting of the means, are the proper and meritorious causes why God decrees such persons to hell and eternal torments, which,
Or Else it must be comprehended in this, viz. That since and unbelief, and the rejecting of the means, Are the proper and meritorious Causes why God decrees such Persons to hell and Eternal torments, which,
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And yet I must put in some caution (because you are so apt to misunderstand) 1. That Gods foresight of sin, unbelief and rejecting of the means (which he is no waies bound to prevent) is not affirmed to be a cause why this man rather then another is not elected, it is only as a certain note and infallible consequent of men not elected. Causa probationis non rei ipsius;
And yet I must put in Some caution (Because you Are so apt to misunderstand) 1. That God's foresight of since, unbelief and rejecting of the means (which he is no ways bound to prevent) is not affirmed to be a cause why this man rather then Another is not elected, it is only as a certain note and infallible consequent of men not elected. Causa probationis non rei Himself;
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And whereas I do assert that negative Reprobation which is Gods absolute, eternal and immutable decree of not electing, depends only on Gods free pleasure,
And whereas I do assert that negative Reprobation which is God's absolute, Eternal and immutable Decree of not electing, depends only on God's free pleasure,
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Yet damning, or decreeing, such persons to hell and eternal torments, being an act of Judiciary power and proceeding according to the tenor of the revealed Gospel, that never proceeds according to the forementioned good pleasure,
Yet damning, or decreeing, such Persons to hell and Eternal torments, being an act of Judiciary power and proceeding according to the tenor of the revealed Gospel, that never proceeds according to the forementioned good pleasure,
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or reprobated, that they should unavoydably sin, or that it excludes all such persons from all possible means of salvation, that so they may justly and immutably be damned;
or reprobated, that they should avoidable sin, or that it excludes all such Persons from all possible means of salvation, that so they may justly and immutably be damned;
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Onely I assert, that together with this free good pleasure of non election or reprobation, God foreknoweth that such persons not elected or reprobated, wil out of the freedom of their own wills, neglect and abuse such means of their salvation,
Only I assert, that together with this free good pleasure of non election or reprobation, God foreknoweth that such Persons not elected or reprobated, will out of the freedom of their own wills, neglect and abuse such means of their salvation,
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and thereby commit such sins, as, for which so foreseen of God, is unto him a just cause of their damnation, whereby he will glorifie himself in the manifestation of his justice upon them.
and thereby commit such Sins, as, for which so foreseen of God, is unto him a just cause of their damnation, whereby he will Glorify himself in the manifestation of his Justice upon them.
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whence we argue, that repentance and good works are truly the causes of salvation, and that by the decree of God, who hath from the beginning chosen us to salvation, through sanctification of the spirit, and belief of the truth:
whence we argue, that Repentance and good works Are truly the Causes of salvation, and that by the Decree of God, who hath from the beginning chosen us to salvation, through sanctification of the Spirit, and belief of the truth:
and whence the like Argument may likewise be taken up, that impenitent unbelief and rejecting of the means are truly the causes of damnation, and that by the decree of God, who hath declared that without faith it is impossible to please him,
and whence the like Argument may likewise be taken up, that impenitent unbelief and rejecting of the means Are truly the Causes of damnation, and that by the Decree of God, who hath declared that without faith it is impossible to please him,
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and broken down that partition-wall which your Panick fears raised between these two positions, and by the good hand of God have so reconciled your supposed difference between them, that they go neer like Hippocrates twinnes, hard •n hand together,
and broken down that partition-wall which your Panic fears raised between these two positions, and by the good hand of God have so reconciled your supposed difference between them, that they go near like Hippocrates twins, hard •n hand together,
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and his heart hardned, and the like, yet the Scripture doth not assign it solely and singly to the will of God, without assigning it to any other cause;
and his heart hardened, and the like, yet the Scripture does not assign it solely and singly to the will of God, without assigning it to any other cause;
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and fight against mine own shadow? No Sir, tis the Minor that sticks in your sides so, that you cannot breath out any one thing in a probable way of contradiction to any one of those texts by me alledged:
and fight against mine own shadow? No Sir, this the Minor that sticks in your sides so, that you cannot breath out any one thing in a probable Way of contradiction to any one of those texts by me alleged:
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Yet with a face as full of impudence as ignorance, you adventure to say, but do not, to which I answer, &c. This passage of this Doctor-like undertaker, calls to my mind a Doctor of Oxford, whom I well did know,
Yet with a face as full of impudence as ignorance, you adventure to say, but do not, to which I answer, etc. This passage of this Doctorlike undertaker, calls to my mind a Doctor of Oxford, whom I well did know,
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and to this day he is well remembred for it by some, who in an University sermon of his, falling upon a point of controversie, wherein he found Bellarmine his adversary, uttered words to this effect, I will (saith he) confute him in two words, mentiris Bellarmine: and marke I pray,
and to this day he is well remembered for it by Some, who in an university sermon of his, falling upon a point of controversy, wherein he found Bellarmine his adversary, uttered words to this Effect, I will (Says he) confute him in two words, Mentiris Bellarmine: and mark I pray,
when (by his own confession) the Scripture ascribes reprobation to the will of God? which though afterwards he palliates by saying that it doth not assigne it solely to the will of God,
when (by his own Confessi) the Scripture ascribes reprobation to the will of God? which though afterwards he palliates by saying that it does not assign it solely to the will of God,
but that sin & unbelief are concomitant causes, yet he might have shewed some ingenuity in alledging of such places of Scripture which had done as he did say, that so there might have been some appearance of an answer,
but that since & unbelief Are concomitant Causes, yet he might have showed Some ingenuity in alleging of such places of Scripture which had done as he did say, that so there might have been Some appearance of an answer,
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I do understand that the decree of God which was before time, resteth for the ground thereof more peculiarly in the will of God, without assigning other causes to it than reprobation it self, which is the execution of the same purpose and decree of God in time, ••en and where the continuance in sin and unbeleif,
I do understand that the Decree of God which was before time, rests for the ground thereof more peculiarly in the will of God, without assigning other Causes to it than reprobation it self, which is the execution of the same purpose and Decree of God in time, ••en and where the Continuance in since and unbelief,
Here like a Sorbon Doctor speaking ex cathedra, you tender your simple sense of the decrees of God, wherein your mistake is, supposing that we confound the decrees of God with the execution of those decrees, which is not ours;
Here like a Sorbonne Doctor speaking ex cathedra, you tender your simple sense of the decrees of God, wherein your mistake is, supposing that we confound the decrees of God with the execution of those decrees, which is not ours;
but for the decree it self of non electing, which we call negative reprobation, though I will yeeld you thus far, that according to some places in Scripture,
but for the Decree it self of non electing, which we call negative reprobation, though I will yield you thus Far, that according to Some places in Scripture,
but in stead thereof a hardning of the heart, and a withdrawing of Grace and favour formerly bestowed upon a man, in poenam peccati, in regard of his ingratitude, and other sins;
but in stead thereof a hardening of the heart, and a withdrawing of Grace and favour formerly bestowed upon a man, in poenam peccati, in regard of his ingratitude, and other Sins;
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Or otherwise it is to be understood of eternal reprobation before all time, which is Gods eternal and peremptory decree of not preparing for some that grace which would preserve them from forsaking God;
Or otherwise it is to be understood of Eternal reprobation before all time, which is God's Eternal and peremptory Decree of not preparing for Some that grace which would preserve them from forsaking God;
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And therefore I cannot blame you to write what follows, for I dare affirm that notwithstanding any decree that God had made before time, there should be none reprobated in time if they did not continue in sin and unbelief,
And Therefore I cannot blame you to write what follows, for I Dare affirm that notwithstanding any Decree that God had made before time, there should be none reprobated in time if they did not continue in since and unbelief,
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and the rejecting of the means of salvation till the day of Grace were at an end, which God is pleased to give unto them, accompanying of them with means in the same day of grace in order to their everlasting good ]
and the rejecting of the means of salvation till the day of Grace were At an end, which God is pleased to give unto them, accompanying of them with means in the same day of grace in order to their everlasting good ]
and yet here you do affirme, that notwithstanding any decree of reprobation before time, yet none should be reprobated in time, did they not reject the means of salvation until the day of Grace were at an end.
and yet Here you do affirm, that notwithstanding any Decree of reprobation before time, yet none should be reprobated in time, did they not reject the means of salvation until the day of Grace were At an end.
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if they did truly and unfeignedly repent them of their sins, and undoubtedly believe in and accept of Jesus Christ for their redemption and reconciliation, and so cleave unto God with a purpose of heart, now whiles it is the accepted time,
if they did truly and unfeignedly Repent them of their Sins, and undoubtedly believe in and accept of jesus christ for their redemption and reconciliation, and so cleave unto God with a purpose of heart, now while it is the accepted time,
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had Esau, or Pharaoh, or Cain, or Iudas, or cull out any other, or take all of those forelone hope of caitifes and cast-awaies, that are given over to a reprobate sense, had they or any of them in their several generations truly repented of their sins,
had Esau, or Pharaoh, or Cain, or Iudas, or cull out any other, or take all of those forelone hope of caitiffs and castaways, that Are given over to a Reprobate sense, had they or any of them in their several generations truly repented of their Sins,
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Believe in the Lord Iesus Christ, and thou shalt be saved, Act. 16.31. If you confess with your mouth the Lord Iesus, and shall believe in thy heart that God hath raised him from the dead, thou shalt be saved, Rom. 10.9. Repent and be converted, that your sins may be blotted out, Act. 3.19.
Believe in the Lord Iesus christ, and thou shalt be saved, Act. 16.31. If you confess with your Mouth the Lord Iesus, and shall believe in thy heart that God hath raised him from the dead, thou shalt be saved, Rom. 10.9. repent and be converted, that your Sins may be blotted out, Act. 3.19.
We have an infalible axiome in the Schools (wherein you are a stranger) that Suppositio conditionalis nihil ponit in esse, Conditional propositions infuse no hability,
We have an infallible axiom in the Schools (wherein you Are a stranger) that Supposition conditionalis nihil Ponit in esse, Conditional propositions infuse no hability,
yet I do not say, that therefore it is in their power either to believe or to repent, notwithstanding they may be accompanied with never so much outward means in the day of grace, in order to their everlasting good.
yet I do not say, that Therefore it is in their power either to believe or to Repent, notwithstanding they may be accompanied with never so much outward means in the day of grace, in order to their everlasting good.
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Therefore they could not believe because that Esaias said, He hath blinded their eyes, and hardned their heart, that they should not see with their eyes,
Therefore they could not believe Because that Isaiah said, He hath blinded their eyes, and hardened their heart, that they should not see with their eyes,
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Sir, for your own sake, let me perswade you to understand a little better, that non-election or negative Reprobation is not onely a denial of salvation it self unto those that are non-elected,
Sir, for your own sake, let me persuade you to understand a little better, that nonelection or negative Reprobation is not only a denial of salvation it self unto those that Are non-elected,
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but pretermitted, and left weltring in their own corruption, but likewise that it is a decree of withholding of all grace, which would be de facto effectual unto the avoidance of sin,
but pretermitted, and left weltering in their own corruption, but likewise that it is a Decree of withholding of all grace, which would be de facto effectual unto the avoidance of since,
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and such an ordering of circumstances and occasions, as God certainly knoweth will make them freely run into their sins, and obstinately continue in them.
and such an ordering of Circumstances and occasions, as God Certainly Knoweth will make them freely run into their Sins, and obstinately continue in them.
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you very fondly imagine that whiles God accompanies persons non-elected or Reprobated, with outward means in the day of Grace (as you phrasifie it) in order to their everlasting good, that then it is in the power of that mans freewill, to accept or refuse of that means so tendered;
you very fondly imagine that while God Accompanies Persons non-elected or Reprobated, with outward means in the day of Grace (as you phrasify it) in order to their everlasting good, that then it is in the power of that men freewill, to accept or refuse of that means so tendered;
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God in his eternal purpose hath denyed, decreed not to give to such the use of that freedom to good which was lost in Adam, so that now we are not sufficient of our selves to think any thing as of our selves,
God in his Eternal purpose hath denied, decreed not to give to such the use of that freedom to good which was lost in Adam, so that now we Are not sufficient of our selves to think any thing as of our selves,
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Now tell me in sober sadness, how it is in right reason imaginable, that God will give these things, which in his eternal purpose he hath decreed not to give,
Now tell me in Sobrium sadness, how it is in right reason imaginable, that God will give these things, which in his Eternal purpose he hath decreed not to give,
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yet without this particular operation of the Spirit of God, inwardly enlightning, inclining, perswading, new molding and new creating and sanctifying the inner man, all the outward actings do become like water spilt on the ground;
yet without this particular operation of the Spirit of God, inwardly enlightening, inclining, persuading, new molding and new creating and sanctifying the inner man, all the outward actings do become like water spilled on the ground;
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because it will fall in to be spoken to more at large in answer to his following arguments, in which I shall have occasion to shew the plain sense of those Scriptures in Rom. 9. and others that have the same sound with them which are mustered up for the proof of every Argument. ]
Because it will fallen in to be spoken to more At large in answer to his following Arguments, in which I shall have occasion to show the plain sense of those Scriptures in Rom. 9. and Others that have the same found with them which Are mustered up for the proof of every Argument. ]
and if you acquit not your self with more dexterity in the routing or discharging of my mustered forces now in the rere, otherwise then you have done in the van,
and if you acquit not your self with more dexterity in the routing or discharging of my mustered forces now in the rear, otherwise then you have done in the van,
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In which I shall by the help of the most high God, make it appear, that Gods act of Reprobation in time, in hardening the hearts of men, giving unto them the Spirit of slumber, eies that they should not see,
In which I shall by the help of the most high God, make it appear, that God's act of Reprobation in time, in hardening the hearts of men, giving unto them the Spirit of slumber, eyes that they should not see,
and ears that they should not hear, breaking them off from their olive tree, hiding the things which did belong unto their peace from their eyes, that they could not attain unto the law of righteousness, giving them up to their own hearts lust,
and ears that they should not hear, breaking them off from their olive tree, hiding the things which did belong unto their peace from their eyes, that they could not attain unto the law of righteousness, giving them up to their own hearts lust,
Onely I must informe you of a mistake in you in this likewise, in conceiving that there can be no decree of God, of leaving men to the liberty of their own wills in committing of sin, that can be antecedent to the guilt of actual sin.
Only I must inform you of a mistake in you in this likewise, in conceiving that there can be no Decree of God, of leaving men to the liberty of their own wills in committing of since, that can be antecedent to the guilt of actual since.
I pray, kind Sir, be pleased out of your vast knowledge to inform me, what foregoing or foreseen sin was there in our first Parents, Adam and Eve, for which God, out of his vindictive Justice, did give them over to the liberty of their own wills,
I pray, kind Sir, be pleased out of your vast knowledge to inform me, what foregoing or foreseen since was there in our First Parents, Adam and Eve, for which God, out of his vindictive justice, did give them over to the liberty of their own wills,
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and so suffered them to eat of the forbidden fruit, thereby breaking the most holy and righteous law of God? Or those non-elect Angels who are now reserved in everlasting chains under darkness, what antecedent sin can there be imaginable to that their first sin,
and so suffered them to eat of the forbidden fruit, thereby breaking the most holy and righteous law of God? Or those non-elect Angels who Are now reserved in everlasting chains under darkness, what antecedent since can there be imaginable to that their First since,
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And what I say of these the like may be spoken of all the non-elected, there is not any one sin that the heard of Reprobates ever did or shall commit,
And what I say of these the like may be spoken of all the non-elected, there is not any one since that the herd of Reprobates ever did or shall commit,
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Though I shall withall confess, that in the very Reprobates, God often in a judiciary way, punisheth sin with sin, turning malum culpae into malum poenae, and so Vons avez to my first Argument.
Though I shall withal confess, that in the very Reprobates, God often in a judiciary Way, Punisheth since with since, turning malum Culpae into malum Poenae, and so Vons avez to my First Argument.
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The Minor is proved by these Texts, Matth. 11.25, 26. Ioh. 6.36, 37. Ioh. 8.36, 37. Ioh. 10.26. Ioh. 12.39, 40. Rom. 9.18, 33. Rom. 11.7, 8. 1 Pet. 2.8. Whereunto you say,
The Minor is proved by these Texts, Matthew 11.25, 26. John 6.36, 37. John 8.36, 37. John 10.26. John 12.39, 40. Rom. 9.18, 33. Rom. 11.7, 8. 1 Pet. 2.8. Whereunto you say,
for God is so far from decreeing and appointing men to commit sin, or that sin is an effect that cometh to pass by his decree and appointment, that he doth not so much as tempt any man to sin,
for God is so Far from decreeing and appointing men to commit since, or that since is an Effect that comes to pass by his Decree and appointment, that he does not so much as tempt any man to since,
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yea the Apostle Iames is so far from laying sin upon Gods decree, as if that should be the cause that should produce such an effect as sin and unbelief, that he saith v. 14. that every man is tempted when he is drawn away of his own lust, and inticed;
yea the Apostle James is so Far from laying since upon God's Decree, as if that should be the cause that should produce such an Effect as since and unbelief, that he Says v. 14. that every man is tempted when he is drawn away of his own lust, and enticed;
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By which we may see that the Apostle doth not make Gods decree the cause of sin ▪ but that indeed which is the cause which bringeth it forth is even lust.
By which we may see that the Apostle does not make God's Decree the cause of since ▪ but that indeed which is the cause which brings it forth is even lust.
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[ That which is the effect and consequent of Reprobation ] is and so should be, [ That which is the efflux and consequent of Reprobation ] which one word of effect for efflux doth much vary the case,
[ That which is the Effect and consequent of Reprobation ] is and so should be, [ That which is the efflux and consequent of Reprobation ] which one word of Effect for efflux does much vary the case,
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for had there not been such a negative reprobation or non-election, as the mother, sin, at least actual sin, had never been born nor brought into the world as the daughter.
for had there not been such a negative reprobation or nonelection, as the mother, since, At least actual since, had never been born nor brought into the world as the daughter.
Wherein, for so much as is contended for by you in this paragraph, if I may gratifie you in it, I will s•bscribe unto it, abating me but this, that whereas you say lust is the cause of sin, I say the devil combining with the corruption of mans nature, which is originally and totally depraved,
Wherein, for so much as is contended for by you in this paragraph, if I may gratify you in it, I will s•bscribe unto it, abating me but this, that whereas you say lust is the cause of since, I say the Devil combining with the corruption of men nature, which is originally and totally depraved,
but mans disobedience in the first place is the cause why God doth execute the same as his just and righteous judgement upon them for their continuance in sin, &c. as it is expressed in this Position,
but men disobedience in the First place is the cause why God does execute the same as his just and righteous judgement upon them for their Continuance in since, etc. as it is expressed in this Position,
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as appeareth Psal. 81.11, 12. Rom. 1.22, 23, 24, 25, 26, 27, 28. and yet I do not deny but sin and unbelief may be the effect and consequence of Reprobation in this sense,
as appears Psalm 81.11, 12. Rom. 1.22, 23, 24, 25, 26, 27, 28. and yet I do not deny but since and unbelief may be the Effect and consequence of Reprobation in this sense,
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But I do partly believe that his meaning by reprobation in his argument, is that which is generally held amongst them, That Gods will and decree before any thing was brought forth in order,
But I do partly believe that his meaning by reprobation in his argument, is that which is generally held among them, That God's will and Decree before any thing was brought forth in order,
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and that which doth make me inclinable to believe that his meaning is so, is because I find his Arguments tend much to the maintaining of such a thing. ]
and that which does make me inclinable to believe that his meaning is so, is Because I find his Arguments tend much to the maintaining of such a thing. ]
But as though that in thus affirming I had maintained some formidable doctrine abhorrent to the Churches of the Saints, he seems to bless himself from it, thus.
But as though that in thus affirming I had maintained Some formidable Doctrine abhorrent to the Churches of the Saints, he seems to bless himself from it, thus.
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But as I tender the honour and glory of God, in the exaltation of his, Psal. 145.8, 9. tender mercies over all his works, and the purity of that truth and sincerity that is in himself, together with his faithfulness in his upright and sincere dealings towards the sons of men;
But as I tender the honour and glory of God, in the exaltation of his, Psalm 145.8, 9. tender Mercies over all his works, and the purity of that truth and sincerity that is in himself, together with his faithfulness in his upright and sincere dealings towards the Sons of men;
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and also when I think upon the excellency of his wisdome, I cannot but stand up in detestation of such a doctrine which striketh at the very being of these attributes in God. ]
and also when I think upon the excellency of his Wisdom, I cannot but stand up in detestation of such a Doctrine which striketh At the very being of these attributes in God. ]
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Alas Reverend Sir, have I incurred crimen laesae majestatis, that you seem so passionate or is it onely an affected garbe, of one of your Hypocritical raptures? No Sir, I doubt not evidently to make it so appear, that our doctrine dorh not in the least degree intrench upon any of the Divine attributes,
Alas Reverend Sir, have I incurred crimen laesae majestatis, that you seem so passionate or is it only an affected garb, of one of your Hypocritical raptures? No Sir, I doubt not evidently to make it so appear, that our Doctrine dorh not in the least degree entrench upon any of the Divine attributes,
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but that it gives to the most High God the honour due unto his name, by exalting him infinitely beyond all the creation, shewing their necessary dependance on him in all they have, do, or hope to enjoy:
but that it gives to the most High God the honour due unto his name, by exalting him infinitely beyond all the creation, showing their necessary dependence on him in all they have, do, or hope to enjoy:
Whereas your Doctrine whatsoever offers and fair pretences it makes, yet tis no better then Iaels bottle of milk to Sisera, when ready to perish with thirst, she administers withal a nayle,
Whereas your Doctrine whatsoever offers and fair pretences it makes, yet this no better then Jael Bottle of milk to Sisera, when ready to perish with thirst, she administers withal a nail,
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neither are you contented with this alone, but that in those grand determinations of mans salvation or damnation, you plainly give the casting voyce to her,
neither Are you contented with this alone, but that in those grand determinations of men salvation or damnation, you plainly give the casting voice to her,
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and for answer unto yours, say, that this which his companions the other two seeming gravamens, are all alike grounded on a false hypothesis, wherein you discover a gross mistake, conceiving that non-election or negative Reprobation draws along with it an invincible necessity of committing of sin,
and for answer unto yours, say, that this which his Sodales the other two seeming gravamens, Are all alike grounded on a false hypothesis, wherein you discover a gross mistake, conceiving that nonelection or negative Reprobation draws along with it an invincible necessity of committing of since,
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so that the absolute decree of not giving faith, final perseverance, and eternal life unto the non-elect (which he is no waies bound to do) howsoever it deny them that grace which would effectually and infallibly make them bring forth fruits meet for repentance, yet it depriveth them not of their own natural freedome and liberty,
so that the absolute Decree of not giving faith, final perseverance, and Eternal life unto the non-elect (which he is no ways bound to do) howsoever it deny them that grace which would effectually and infallibly make them bring forth fruits meet for Repentance, yet it depriveth them not of their own natural freedom and liberty,
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Yea the non-elect Angels (which are now Devils in hell) cannot upon their non-election, charge God that either their transgression or damnation, was invincibly inforced upon them, they indeavouring to escape it.
Yea the non-elect Angels (which Are now Devils in hell) cannot upon their nonelection, charge God that either their Transgression or damnation, was invincibly enforced upon them, they endeavouring to escape it.
and therein see whether the decree of reprobation had any such influence upon their outward wi•ked actions, that they might say for excuse they were necessitated thereunto.
and therein see whither the Decree of reprobation had any such influence upon their outward wi•ked actions, that they might say for excuse they were necessitated thereunto.
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neither was there any obligation upon Absalom incestuously to defile his fathers Concubines. Neither did it unavoydably inforce Iudas to the selling and betraying of his Master;
neither was there any obligation upon Absalom incestuously to defile his Father's Concubines. Neither did it avoidable enforce Iudas to the selling and betraying of his Master;
all these sinful actions, and all the like committed by other the like reprobates, proceed meerly out of their own election, having a power whereby they might have abstained from the committing of them.
all these sinful actions, and all the like committed by other the like Reprobates, proceed merely out of their own election, having a power whereby they might have abstained from the committing of them.
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And therefore, my kind neighbour to help you one of this mire, that you sink not into grosser absurdities, (as it is too incident to those of your Tribe, who open every casement to entertain all your new lights,
And Therefore, my kind neighbour to help you one of this mire, that you sink not into grosser absurdities, (as it is too incident to those of your Tribe, who open every casement to entertain all your new lights,
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though many of them prove but ignes fatui ) It will be expedient to take notice of a threefold necessity which may have a dependency upon a subject person,
though many of them prove but ignes Fatui) It will be expedient to take notice of a threefold necessity which may have a dependency upon a Subject person,
for God cannot change his counsel, but it must of necessity come to pass, Psal. 33.11. The counsel of the Lord standeth for ever, and the thoughts of his heart to all generations. Mal. 3.6. I am the Lord, I change not.
for God cannot change his counsel, but it must of necessity come to pass, Psalm 33.11. The counsel of the Lord Stands for ever, and the thoughts of his heart to all generations. Malachi 3.6. I am the Lord, I change not.
for whereas the foreknowledge of God cannot be deceived, as resting on an immutable decree, therefore whatsoever he necessarily foreknoweth, the same must necessarily come to pass, Act. 15.18. known unto God are all his works from the beginning of the world.
for whereas the foreknowledge of God cannot be deceived, as resting on an immutable Decree, Therefore whatsoever he necessarily foreknoweth, the same must necessarily come to pass, Act. 15.18. known unto God Are all his works from the beginning of the world.
Thirdly, necessity of coaction or compulsion is that, wherein any patient by violence is compelled by an external agent to do this or that which otherwise he is unwilling to do; so Matth. 27.32. they compelled Simon to bear the cross of Christ: so Luk. 14.23. at the great supper, the guests are compelled to go in that the house might be filled: so Acts 26.11. Paul compelled some to blaspheme.
Thirdly, necessity of coaction or compulsion is that, wherein any patient by violence is compelled by an external agent to do this or that which otherwise he is unwilling to do; so Matthew 27.32. they compelled Simon to bear the cross of christ: so Luk. 14.23. At the great supper, the guests Are compelled to go in that the house might be filled: so Acts 26.11. Paul compelled Some to Blaspheme.
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so that though they would they could not do otherwise, then well might you fall into that admiration, Where is the tender mercy of our God! But the decree of God leaves not men under such necessity of continuance in sin, &c. as though it either compelled men or sollicited any unto sinning;
so that though they would they could not do otherwise, then well might you fallen into that admiration, Where is the tender mercy of our God! But the Decree of God leaves not men under such necessity of Continuance in since, etc. as though it either compelled men or solicited any unto sinning;
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If these speculations be too sublime for your thick noddle, blame not me for it. And for that portion of Scripture by you cited, it hath come under consideration already,
If these speculations be too sublime for your thick noddle, blame not me for it. And for that portion of Scripture by you cited, it hath come under consideration already,
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And if Gods mercy and love may be understood secundum effectum, and not secundum affectum, I would have you find out any creature in the world which hath conferred so many and so great effects of mercy and love upon his young ones,
And if God's mercy and love may be understood secundum effectum, and not secundum affectum, I would have you find out any creature in the world which hath conferred so many and so great effects of mercy and love upon his young ones,
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as God did upon Cain, Iudas, or any other Reprobate, and then Ile give you leave to say that our Doctrine of Reprobation is destructive to the tender mercies of God.
as God did upon Cain, Iudas, or any other Reprobate, and then I'll give you leave to say that our Doctrine of Reprobation is destructive to the tender Mercies of God.
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though it import a denegation of some mercies, even the top, and height, and bowels of his tender mercies, which God (had he been so pleased) might have bestowed on them;
though it import a denegation of Some Mercies, even the top, and height, and bowels of his tender Mercies, which God (had he been so pleased) might have bestowed on them;
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but Ratinabiliter negatur, quod nulla ratione debetur, and with this I shall relax my shoulders from the burden of this gravamen, and so proceed to the next, which is but the second part to the same tune.
but Ratinabiliter negatur, quod nulla ratione debetur, and with this I shall relax my shoulders from the burden of this gravamen, and so proceed to the next, which is but the second part to the same tune.
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For thus you write, [ Secondly, If God hath brought forth such an effect as a continuance in sin and unbelief &c. by his decree before man had any being,
For thus you write, [ Secondly, If God hath brought forth such an Effect as a Continuance in since and unbelief etc. by his Decree before man had any being,
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Now if this man should undertake to resolve this question, and be true to his own principles, he must say, there can be no other reason assigned for it, either of sin or unbelief,
Now if this man should undertake to resolve this question, and be true to his own principles, he must say, there can be no other reason assigned for it, either of since or unbelief,
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There remains therefore little else to be done as to this, onely to examine his texts of Scripture, wherein he insists much upon such expressions, that the Lord hath no pleasure in the death of him that dieth,
There remains Therefore little Else to be done as to this, only to examine his texts of Scripture, wherein he insists much upon such expressions, that the Lord hath no pleasure in the death of him that Dieth,
or, in the death of the wicked, but that the wicked turn from his way and live, &c. Now the mind of the Prophet in this place, is to stir up such as had declined from God, to returne unto him by true repentance;
or, in the death of the wicked, but that the wicked turn from his Way and live, etc. Now the mind of the Prophet in this place, is to stir up such as had declined from God, to return unto him by true Repentance;
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for God hath pleasure in all his works: The destruction and ruine of Babylon is called his pleasure, Isa. 48.14. he will do his pleasure on Babylon, and his arm shall be on the Chaldeans: and Prov. 1.26. I will laugh at your calamity, I will mock when your fear cometh: and Ezek. 5.13.
for God hath pleasure in all his works: The destruction and ruin of Babylon is called his pleasure, Isaiah 48.14. he will do his pleasure on Babylon, and his arm shall be on the Chaldeans: and Curae 1.26. I will laugh At your calamity, I will mock when your Fear comes: and Ezekiel 5.13.
I shall onely take notice in this Paragraph of what this learned man writes, that if there should be such a decree of God which did so necessitate men that they must do so and could not do otherwise,
I shall only take notice in this Paragraph of what this learned man writes, that if there should be such a Decree of God which did so necessitate men that they must do so and could not do otherwise,
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and false dealing, and hypocritical as bad as can be found in the worst of men? (Horres•o referens) Sir, in this you shoot much besides the mark, we suppose no such decree of God so necessitating any man by way of coaction or compulsion,
and false dealing, and hypocritical as bad as can be found in the worst of men? (Horres•o referens) Sir, in this you shoot much beside the mark, we suppose no such Decree of God so necessitating any man by Way of coaction or compulsion,
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The eternal act of Gods non-election, insists, infuses no sinful acts or qualifications, and therefore every aberrancy or deficiency that is found in man,
The Eternal act of God's nonelection, insists, infuses no sinful acts or qualifications, and Therefore every aberrancy or deficiency that is found in man,
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as in reference to his obedience unto the most holy and righteous law of God, cannot in the least degree be put upon the account of the decree of non-election,
as in Referente to his Obedience unto the most holy and righteous law of God, cannot in the least degree be put upon the account of the Decree of nonelection,
or by an irresistible power plunge a man into a course of sinning, and in the mean time make a protestation, that he delights not in the death of the wicked, here you may say were dissembling indeed.
or by an irresistible power plunge a man into a course of sinning, and in the mean time make a protestation, that he delights not in the death of the wicked, Here you may say were dissembling indeed.
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here is no false dealing nor hypocrisie, though when he is so fallen God do require the exerting of those graces wherewith he had at first endowed him,
Here is no false dealing nor hypocrisy, though when he is so fallen God do require the exerting of those graces wherewith he had At First endowed him,
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The confiding creditor is not to be blamed nor charged for want of pity, who having lent some money to his neighbour who spends it all and squanders it away in prodigality and lasciviousness,
The confiding creditor is not to be blamed nor charged for want of pity, who having lent Some money to his neighbour who spends it all and squanders it away in prodigality and lasciviousness,
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He that hath wilfully made himself either blind or lame, who can bemoan such a mans condition? For those expressions so obvious in the Scripture, setting forth Gods not delighting in the death of the wicked, it may be inferred thence, that their death and damnation are not things primarily well pleasing to God;
He that hath wilfully made himself either blind or lame, who can bemoan such a men condition? For those expressions so obvious in the Scripture, setting forth God's not delighting in the death of the wicked, it may be inferred thence, that their death and damnation Are not things primarily well pleasing to God;
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but it were ill concluded that God must become a hypocrite and a dissembler if he have eternally decreed to permit them to incurre death and damnation by their own default.
but it were ill concluded that God must become a hypocrite and a dissembler if he have eternally decreed to permit them to incur death and damnation by their own default.
Gods ultimate and primary end in the non-election or Reprobation of some, is mainly to raise glory to his great name by making his power and justice to be known and not that he creates a man on purpose to destroy him.
God's ultimate and primary end in the nonelection or Reprobation of Some, is mainly to raise glory to his great name by making his power and Justice to be known and not that he creates a man on purpose to destroy him.
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I shall now proceed to the examination of his last gravamen, which is of the same import with the former, onely it hath pleased this Merchant-venturer to clothe it in a distinct livery diffe•ing little in substance from his fellowes,
I shall now proceed to the examination of his last gravamen, which is of the same import with the former, only it hath pleased this Merchant-venturer to cloth it in a distinct livery diffe•ing little in substance from his Fellows,
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neither ever could repent, or believe the Gospel, to the saving of their souls, nor do that which God hath required to be done in order to the obtaining of the forgiveness of sins,
neither ever could Repent, or believe the Gospel, to the Saving of their Souls, nor doe that which God hath required to be done in order to the obtaining of the forgiveness of Sins,
and everlasting life, then where is the wisdom of God? Is it not below the wisdom that is in the men of the world, which do not gather grapes of thorns, nor figs of thistles? they do not wait in expectation of grapes, where they plant nothing but brambles,
and everlasting life, then where is the Wisdom of God? Is it not below the Wisdom that is in the men of the world, which do not gather grapes of thorns, nor figs of thistles? they do not wait in expectation of grapes, where they plant nothing but brambles,
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In answer to which, to prevent the nauseousness of a vain repetition, I am inforced to crave the Readers patience, to revile the answer to the first Gravamen, which will supply the place of a Catholicon, or universal antidote against all the grievances he can muster up in prejudice of our Doctrine of non-election or Reprobation, where he shall be abundantly satisfied, that the decree of God is no cause producing any such effect as sin and unbelief,
In answer to which, to prevent the nauseousness of a vain repetition, I am enforced to crave the Readers patience, to revile the answer to the First Gravamen, which will supply the place of a Catholicon, or universal antidote against all the grievances he can muster up in prejudice of our Doctrine of nonelection or Reprobation, where he shall be abundantly satisfied, that the Decree of God is no cause producing any such Effect as since and unbelief,
But I wonder much what vertigo possessed this mans brains when he writes thus of the wisdome of God, Is it not below the wisdome that is in men of the world, &c., do they expect grapes when they plant nothing but brambles? do they look for an harvest of wheat in that field in which they sow nothing but tares? &c.
But I wonder much what vertigo possessed this men brains when he writes thus of the Wisdom of God, Is it not below the Wisdom that is in men of the world, etc., do they expect grapes when they plant nothing but brambles? do they look for an harvest of wheat in that field in which they sow nothing but tares? etc.
read and consider, Isa. 5.1, 2, 3, 4, 5, 6, 7. and see what the Lord himself saith, ver. 4. what could have been done more to my vineyard, that I have not done in it? wherefore when I looked that it should bring forth grapes, brought it forth wild grapes.
read and Consider, Isaiah 5.1, 2, 3, 4, 5, 6, 7. and see what the Lord himself Says, ver. 4. what could have been done more to my vineyard, that I have not done in it? Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes.
but suspend it wholly upon the readers good liking, and therefore by your good licence, I will take the boldness to thrust my sickle into your harvest,
but suspend it wholly upon the Readers good liking, and Therefore by your good licence, I will take the boldness to thrust my fickle into your harvest,
1. That here hence the doctrine of absolute non-election or negative reprobation is strongly confirmed, in that those who are so reprobated, notwithstanding all the outward means used towards them,
1. That Here hence the Doctrine of absolute nonelection or negative reprobation is strongly confirmed, in that those who Are so reprobated, notwithstanding all the outward means used towards them,
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because that God beyond that which was common to all, made a reservation of some according to the election of grace. Rom. 9.19. and 11.4, 5. viz. by taking away the vail from off their hearts, 2 Cor. 3.45. Isa. 25.7. and by giving of them a new heart and a new Spirit, and writing his laws in their heart, Ier. 31.33. Ezek. 11.19. and 36.26, 27.
Because that God beyond that which was Common to all, made a reservation of Some according to the election of grace. Rom. 9.19. and 11.4, 5. viz. by taking away the Vail from off their hearts, 2 Cor. 3.45. Isaiah 25.7. and by giving of them a new heart and a new Spirit, and writing his laws in their heart, Jeremiah 31.33. Ezekiel 11.19. and 36.26, 27.
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4. That howsoever it be taken, yet might God well demand of those unprofitable and disobedient people, what could he do more then he had done that he might make them fruitful?
4. That howsoever it be taken, yet might God well demand of those unprofitable and disobedient people, what could he do more then he had done that he might make them fruitful?
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and from hence I could willingly proceed to his exceptions against my third argument, and pass a slur upon some of his frivolous objections and answers, wherein he doth onely verba dare, wasts time,
and from hence I could willingly proceed to his exceptions against my third argument, and pass a slur upon Some of his frivolous objections and answers, wherein he does only verba Dare, wasts time,
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and doth know what men will do before they come to act, and yet nothing as from God, in respect of his foreknowledge or decree before man had any being, doth necessitate or is the cause that doth produce any such effect as a continuance in sin and unbelief, &c. and therefore I say, that the oppression and unrighteousness that was committed by the house of Israel, and men of Iudah, was not unknown unto God before it was •ommitted,
and does know what men will do before they come to act, and yet nothing as from God, in respect of his foreknowledge or Decree before man had any being, does necessitate or is the cause that does produce any such Effect as a Continuance in since and unbelief, etc. and Therefore I say, that the oppression and unrighteousness that was committed by the house of Israel, and men of Iudah, was not unknown unto God before it was •ommitted,
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that God used towards them or afforded unto them, which was of such a nature and tendency, had it not been abused, to b ing fo•th those good things that God said he looked so,
that God used towards them or afforded unto them, which was of such a nature and tendency, had it not been abused, to b ing fo•th those good things that God said he looked so,
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and upon this a•co m i• is, th t the Lord hath said to Israel, Isa. 65. 2. I have st•e•c•ed forth m• hands all the day unto a rebellious people which w•••• in away that was not good, after their own thoughts:
and upon this a•co m i• is, th tO the Lord hath said to Israel, Isaiah 65. 2. I have st•e•c•ed forth m• hands all the day unto a rebellious people which w•••• in away that was not good, After their own thoughts:
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Yea so •• w •th • •ou•in •••ce in •n from being the effect of Gods de r•• of reprobation from before the foundation of the world, that he plainly saith, Ier. 19.5. that he commanded it not, nor spake it, neither came it into his mind. ]
Yea so •• w •th • •ou•in •••ce in •n from being the Effect of God's the r•• of reprobation from before the Foundation of the world, that he plainly Says, Jeremiah 19.5. that he commanded it not, nor spoke it, neither Come it into his mind. ]
My very good friend, what you say, as that nothing in the decree of Reprobation did necessitate or was the cause that doth produce any such effect as a continuance in sin and unbelief, &c. I yield you as to cause,
My very good friend, what you say, as that nothing in the Decree of Reprobation did necessitate or was the cause that does produce any such Effect as a Continuance in since and unbelief, etc. I yield you as to cause,
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and so I say again, that it was necessary (necessitate immutabilitatis et infallibilitatis) that such things would follow, notwithstanding expectation of better things;
and so I say again, that it was necessary (necessitate immutabilitatis et infallibilitatis) that such things would follow, notwithstanding expectation of better things;
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for our better apprehension, which signifies nothing else, but that God expects and requires from us what our debt and duty is, which yet nevertheless is done without any frustration of his end,
for our better apprehension, which signifies nothing Else, but that God expects and requires from us what our debt and duty is, which yet nevertheless is done without any frustration of his end,
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What you write of the means, that they were of such a nature and tendency, had they not been abused, to bring forth those good things that God said he looked for, &c. I grant it true in respect of the outward means, viz. soyle fruitful, place fenced, stones gathered, choycest vine planted, tower built, and a wine-press in it;
What you write of the means, that they were of such a nature and tendency, had they not been abused, to bring forth those good things that God said he looked for, etc. I grant it true in respect of the outward means, viz. soil fruitful, place fenced, stones gathered, Choicest vine planted, tower built, and a winepress in it;
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But all these were but outward graces, common to all the Israelites alike, for there was that unum necessarium wanting, viz. the inward working of his holy spirit in their hearts by changing of their natures,
But all these were but outward graces, Common to all the Israelites alike, for there was that Unum Necessary wanting, viz. the inward working of his holy Spirit in their hearts by changing of their nature's,
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and making of them new creatures, taking away their stony hearts, and instead thereof giving of them hearts of flesh, Ezek. 11.19. and 26.26. without which all the other outward means, though elevated to the top of Pisgah, will prove altogether ineffectual.
and making of them new creatures, taking away their stony hearts, and instead thereof giving of them hearts of Flesh, Ezekiel 11.19. and 26.26. without which all the other outward means, though elevated to the top of Pisgah, will prove altogether ineffectual.
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for proof thereof read ver. 20. and so downwards, Then began he to upbraid the cities wherein most of his mighty works were done, Because they repented not;
for proof thereof read for. 20. and so downwards, Then began he to upbraid the cities wherein most of his mighty works were done, Because they repented not;
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and it doth appear, that as mighty works were done amongst them, and great means given forth of God by Jesus Christ unto them, the greater is their condemnation because they embraced it not. ]
and it does appear, that as mighty works were done among them, and great means given forth of God by jesus christ unto them, the greater is their condemnation Because they embraced it not. ]
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and yet not to give the least colour of answer to it, but onely to pervert the scope of the place and the truth of the thing. 1. The scope of that portion of Scripture is an expression of a consolation, wherein Christ supports himself as in reference to the Incredulity of the Jews.
and yet not to give the least colour of answer to it, but only to pervert the scope of the place and the truth of the thing. 1. The scope of that portion of Scripture is an expression of a consolation, wherein christ supports himself as in Referente to the Incredulity of the jews.
and hiding of it from others, is attributed to Gods separating those parties in the decree of election and reprobation. 3. The prime and chief cause of that separation is placed in the good pleasure of Gods will, which is the alone foundation and cause of election and non-election, Eph. 1.4, 5. Rom. 2.11, &c.
and hiding of it from Others, is attributed to God's separating those parties in the Decree of election and reprobation. 3. The prime and chief cause of that separation is placed in the good pleasure of God's will, which is the alone Foundation and cause of election and nonelection, Ephesians 1.4, 5. Rom. 2.11, etc.
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but now they are hid from thine eyes. Also read and consider well for the better clearing of this truth, Ps. 81.11. to the end, Luk. 13.34, 35. Rom. 1.24. to the end:
but now they Are hid from thine eyes. Also read and Consider well for the better clearing of this truth, Ps. 81.11. to the end, Luk. 13.34, 35. Rom. 1.24. to the end:
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but this reprobation or being given over of God to a rep obate mind, is not solely and singly to be ascribed to the will or decree of God from before the fo•ndation of the world, without any other ground or cause being assigned thereunto by the holy Spirit in the Scripture;
but this reprobation or being given over of God to a rep obate mind, is not solely and singly to be ascribed to the will or Decree of God from before the fo•ndation of the world, without any other ground or cause being assigned thereunto by the holy Spirit in the Scripture;
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if he be not wanting to himself, in good ea•nest to seek the grace that God doth so freely tender to the sons of men by Jesus Christ in the Gospel, is a cause of it.
if he be not wanting to himself, in good ea•nest to seek the grace that God does so freely tender to the Sons of men by jesus christ in the Gospel, is a cause of it.
Sir, you that have such rare notions, who ere did imagine that God from eternity should give men up to a spirit of slumber, darkness and blindness of mind, that he should harden and make fat hearts? Tis but one of your slanders which your dull-sighted proselytes will to easily swallow.
Sir, you that have such rare notions, who ere did imagine that God from eternity should give men up to a Spirit of slumber, darkness and blindness of mind, that he should harden and make fat hearts? This but one of your slanders which your dull-sighted Proselytes will to Easily swallow.
but upon that ac•ount they may as well say that Peter was a Free-willer, or one that exalted the creature, because he said, Acts 2.40. save your selves from this untoward generation:
but upon that ac•ount they may as well say that Peter was a Free-willer, or one that exalted the creature, Because he said, Acts 2.40. save your selves from this untoward generation:
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But we are so far from setting up any wisdome, strength or power of our own, that we do a•knowledge that we, 1 Cor. 4.7. have nothing that we have not received, neither do we glory as if we had not received it: for Iohn 1.16. Of his fulness have we all received, and grace for grace; or grace to obtain grace:
But we Are so Far from setting up any Wisdom, strength or power of our own, that we do a•knowledge that we, 1 Cor. 4.7. have nothing that we have not received, neither do we glory as if we had not received it: for John 1.16. Of his fullness have we all received, and grace for grace; or grace to obtain grace:
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yea so far are we from maintaining, that we exercise any power of our own in repenting and believing in the name of Jesus, that we do hold and believe that we have no power at all to do either good or evil,
yea so Far Are we from maintaining, that we exercise any power of our own in repenting and believing in the name of jesus, that we do hold and believe that we have no power At all to do either good or evil,
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but what we do enjoy through the mercy of God by our Redeemer: Who is Col. 1.17. 1 Cor. 8.6. our Lord Iesus Christ, by whom are all things, and we by him. Acts 17.28. for in him we live, and move, and have our being.
but what we do enjoy through the mercy of God by our Redeemer: Who is Col. 1.17. 1 Cor. 8.6. our Lord Iesus christ, by whom Are all things, and we by him. Acts 17.28. for in him we live, and move, and have our being.
Now those that we read of in Scripture that said, with our tongues we will prevail, our lips are our own, who is Lord over us? were wicked men and p•oud boasters;
Now those that we read of in Scripture that said, with our tongues we will prevail, our lips Are our own, who is Lord over us? were wicked men and p•oud boaster's;
but we have learned not to glory in these things, but in this we delight to glory, that we know Jesus Christ to be the Lord, which exerciseth loving kindness, judgement and truth on the earth.
but we have learned not to glory in these things, but in this we delight to glory, that we know jesus christ to be the Lord, which Exerciseth loving kindness, judgement and truth on the earth.
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and when you had raised them, immediately to make an assault and battery upon them? This would suddenly crown your victorie and enlarge the number of your triumphs and Trophees.
and when you had raised them, immediately to make an assault and battery upon them? This would suddenly crown your victory and enlarge the number of your Triumphos and Trophies.
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for who dare affirm that Jesus Christ shed his bloud to purchase power for us to do that which is evil? What power any man or creature hath as simply to an external action, he hath it as by virtue of God the Creator, and not God the Redeemer:
for who Dare affirm that jesus christ shed his blood to purchase power for us to do that which is evil? What power any man or creature hath as simply to an external actium, he hath it as by virtue of God the Creator, and not God the Redeemer:
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but onely as to such actions which may have a tendency to goodness, heaven, &c. and so with you I will confess that Ioh. 15. Without him we can do nothing.
but only as to such actions which may have a tendency to Goodness, heaven, etc. and so with you I will confess that John 15. Without him we can do nothing.
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yet it is too palpable, you do exalt the freewill of man above all that is called God, and whatsoever is done or spoken in the advance of that, especially in that point of conversion, it is done to the dishonour of God,
yet it is too palpable, you do exalt the freewill of man above all that is called God, and whatsoever is done or spoken in the advance of that, especially in that point of conversion, it is done to the dishonour of God,
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[ And to those Scriptures in Rom. 9. which seem to be the ground-work or foundation upon which these Arguments are built, they hold forth no such thing as this man doth endeavour to draw from them,
[ And to those Scriptures in Rom. 9. which seem to be the groundwork or Foundation upon which these Arguments Are built, they hold forth no such thing as this man does endeavour to draw from them,
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neither do they speak forth any such thing, as that God doth assign the Reprobation of persons to everlasting destruction solely and singly to his will, without assigning it to any other cause:
neither do they speak forth any such thing, as that God does assign the Reprobation of Persons to everlasting destruction solely and singly to his will, without assigning it to any other cause:
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in which it is plain that unbelief or the not seeking of righteousness by faith in Christ Jesus was the cause why the fleshly seeds or natural branches were broken off from their own Olive-tree, were blinded or hardned, had the spirit of slumber given unto them, eyes that they should not see and ears that they should not hear, and so were Reprobated, because they sought not righteousness by faith, and because of unbelief;
in which it is plain that unbelief or the not seeking of righteousness by faith in christ jesus was the cause why the fleshly seeds or natural branches were broken off from their own Olive-tree, were blinded or hardened, had the Spirit of slumber given unto them, eyes that they should not see and ears that they should not hear, and so were Reprobated, Because they sought not righteousness by faith, and Because of unbelief;
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for Ismael was persecuting the son that was born by Promise, Gal. 4.29. Esau was a prophane person, and for one morsel of meat sold his birthright, Heb. 12.16. and his posterity also, which is much concerned in what God said to Rebecca, Gen. 25.23.
for Ishmael was persecuting the son that was born by Promise, Gal. 4.29. Esau was a profane person, and for one morsel of meat sold his birthright, Hebrew 12.16. and his posterity also, which is much concerned in what God said to Rebecca, Gen. 25.23.
and two manner of people should be separated from her bowels, and the one people should be stronger then the other people, &c. And those judgements that are to befall the Edomites, or the posterity of Esau, are not assigned solely and singly to the will of God, mentioning nothing beside the will of God,
and two manner of people should be separated from her bowels, and the one people should be Stronger then the other people, etc. And those Judgments that Are to befall the Edomites, or the posterity of Esau, Are not assigned solely and singly to the will of God, mentioning nothing beside the will of God,
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Do but read and consider well Exod. 8.32. and Pharaoh hardened his heart at this time also, which is a plain intimation that he had hardened his heart several times before;
Do but read and Consider well Exod 8.32. and Pharaoh hardened his heart At this time also, which is a plain intimation that he had hardened his heart several times before;
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and so God maketh vessels of di•honour not in the first creation, as hath been imagined by some for then he made all things good, Gen. 2.31. and God made man upright, but he hath sought out many inventions, Eccles. 7.29. ]
and so God makes vessels of di•honour not in the First creation, as hath been imagined by Some for then he made all things good, Gen. 2.31. and God made man upright, but he hath sought out many Inventions, Eccles. 7.29. ]
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Grave Seignior, to what you say that I deduce from the Scripture, that God doth elect men in Jesus Christ to eternal life without any respect had to faith or the use of means, I pray point out the place where either I or any man else have vented such stuffe;
Grave Seignior, to what you say that I deduce from the Scripture, that God does elect men in jesus christ to Eternal life without any respect had to faith or the use of means, I pray point out the place where either I or any man Else have vented such stuff;
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but yet in that decree those whom he sets his love upon to appoint them to salvation, those he doth decree that they shall be saved by faith in his Son,
but yet in that Decree those whom he sets his love upon to appoint them to salvation, those he does Decree that they shall be saved by faith in his Son,
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To what you do insert by way of concession, (although they do exclude the works of the law wholly in that thing) Sir, this is your mistake, (as I have told you of it before) For I would have you to learn this from me,
To what you do insert by Way of concession, (although they do exclude the works of the law wholly in that thing) Sir, this is your mistake, (as I have told you of it before) For I would have you to Learn this from me,
Nor is there any more truth in that which follows, that we should collect from that portion of Scripture, that the Reprobation of persons to everlasting destruction proceeds solely and singly from the will of God;
Nor is there any more truth in that which follows, that we should collect from that portion of Scripture, that the Reprobation of Persons to everlasting destruction proceeds solely and singly from the will of God;
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For Ismael, Esau, Pharaoh, whom the Spirit of God makes instances of non-election or reprobation, they were by the decree of God, which is his will or good pleasure, left in,
For Ishmael, Esau, Pharaoh, whom the Spirit of God makes instances of nonelection or reprobation, they were by the Decree of God, which is his will or good pleasure, left in,
concerning which our dispute is, which as yet you do not meddle withal, but onely about reprobation in time, concerning which I have no cause to contend but shall readily acknowledge that when these men came to be in being, they in their several generations were led away by their own lusts, which,
Concerning which our dispute is, which as yet you do not meddle withal, but only about reprobation in time, Concerning which I have no cause to contend but shall readily acknowledge that when these men Come to be in being, they in their several generations were led away by their own Lustiest, which,
as they did flow from that principle of their non-election, so one sin in Gods justice might be the cause of another sin. You make your progress thus.
as they did flow from that principle of their nonelection, so one since in God's Justice might be the cause of Another since. You make your progress thus.
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[ But it is found in Scripture that Gods way in making vessels of dishonour, is in respect of what he doth by men in time when they come to have a being:
[ But it is found in Scripture that God's Way in making vessels of dishonour, is in respect of what he does by men in time when they come to have a being:
But if any man in this list to be contentions to make it relative, then surely it must rather be to that in Isa. 45.9. as I could evidently make it to appear if it were necessary:
But if any man in this list to be contentions to make it relative, then surely it must rather be to that in Isaiah 45.9. as I could evidently make it to appear if it were necessary:
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and then all what this Gentleman hath said to that of Ier. 18.3, 4. must needs fall to the ground, where I have nothing to say either to him or it, the strength of my Argument being nothing at all concerned in it.
and then all what this Gentleman hath said to that of Jeremiah 18.3, 4. must needs fallen to the ground, where I have nothing to say either to him or it, the strength of my Argument being nothing At all concerned in it.
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What is in this paragraph spoken as to vessels of dishonour, I shal by and by meet with that in the Analysing of this 9. to the Rom. and in the mean time proceed to attend to what you farther say.
What is in this paragraph spoken as to vessels of dishonour, I shall by and by meet with that in the Analysing of this 9. to the Rom. and in the mean time proceed to attend to what you farther say.
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when light is held forth unto them, as it came to pass upon the Jews, as the just and righteous judgement of God upon them, Luk. 19.44. Because they knew not the time of their visitation. Rom. 9.32. Because they sought it not by saith: and Rom. 11.20. Because of unbelief. ]
when Light is held forth unto them, as it Come to pass upon the jews, as the just and righteous judgement of God upon them, Luk. 19.44. Because they knew not the time of their Visitation. Rom. 9.32. Because they sought it not by Says: and Rom. 11.20. Because of unbelief. ]
[ But there is one text yet in the rere of all the rest that are mustered up for the proof of this Argument, which I cannot well pass by, without speaking something to it;
[ But there is one text yet in the rear of all the rest that Are mustered up for the proof of this Argument, which I cannot well pass by, without speaking something to it;
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lest it should be said, that there was some strength in it: which I knew not how to remove the text is 1 Pet. 2.8. which stumble at the word, being disobedient, whereunto also they were appointed. ] Alas!
lest it should be said, that there was Some strength in it: which I knew not how to remove the text is 1 Pet. 2.8. which Stumble At the word, being disobedient, whereunto also they were appointed. ] Alas!
grave Sir, are you now at last grown so consciencious as to hold your self obliged exactly to answer all my allegations? or do you think you have here espied an advantage? I am very certain that there are but few of all those places I have cited that you have medled with at all,
grave Sir, Are you now At last grown so conscientious as to hold your self obliged exactly to answer all my allegations? or do you think you have Here espied an advantage? I am very certain that there Are but few of all those places I have cited that you have meddled with At all,
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Let your whole pamphlet be surveyed, and judgment given upon it, whether you have given but the appearance of an answer to any one text by me presented:
Let your Whole pamphlet be surveyed, and judgement given upon it, whither you have given but the appearance of an answer to any one text by me presented:
and now do you come with such pretences, that there is no such strength in it but that you knew how to remove? But let us hear what your wisdome wil say to it.
and now do you come with such pretences, that there is no such strength in it but that you knew how to remove? But let us hear what your Wisdom will say to it.
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[ To which I reply, first, by demanding who it is that can be disobedient in doing what they are appointed to do by God himself? Now if those that live and dye in unbelief were appointed of God so to do then where is their disobedience? are they not as much obedient as those that live and dye in the faith? for they do no more then what is appointed them of God to do ▪ and then do they not equally and alike do the will of the Father? and then would they not be the brethren and sisters of Christ? Matth. 12.50. Let those that have understanding judge. ]
[ To which I reply, First, by demanding who it is that can be disobedient in doing what they Are appointed to do by God himself? Now if those that live and die in unbelief were appointed of God so to do then where is their disobedience? Are they not as much obedient as those that live and die in the faith? for they do no more then what is appointed them of God to do ▪ and then do they not equally and alike do the will of the Father? and then would they not be the brothers and Sisters of christ? Matthew 12.50. Let those that have understanding judge. ]
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whereas it was foretold by David, and that by a special instinct of the Holy Ghost. 2. And to the confirmation of the same he adjoynes another prophecy of Isa. 8.14.
whereas it was foretold by David, and that by a special instinct of the Holy Ghost. 2. And to the confirmation of the same he adjoins Another prophecy of Isaiah 8.14.
And lastly, the same scandal he utterly cashiers, by a declaration that such was the will of God that it should be so, whi h (as being most just and holy) all the people of God are bound to acquiesce in,
And lastly, the same scandal he utterly cashiers, by a declaration that such was the will of God that it should be so, whi h (as being most just and holy) all the people of God Are bound to acquiesce in,
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and therefo•e there needed no new infusion to make them do that, to which (you say) they were appointed to do, their own contracted original depravation wo•ld carry them on fast enough to that without any other,
and therefo•e there needed no new infusion to make them doe that, to which (you say) they were appointed to do, their own contracted original depravation wo•ld carry them on fast enough to that without any other,
But that he had decreed and so appointed to leave them in that unbelieving and disobedient condition whereinto man at first had freely precipitated himself, whereby he had so captivated all his posterity, that they being deprived of the glory of God,
But that he had decreed and so appointed to leave them in that unbelieving and disobedient condition whereinto man At First had freely precipitated himself, whereby he had so captivated all his posterity, that they being deprived of the glory of God,
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and hence it is that here it is said they are appointed to it, because God had decreed not to prevent it, none of this disobedience or unbelief came to pass, either God not knowing of it,
and hence it is that Here it is said they Are appointed to it, Because God had decreed not to prevent it, none of this disobedience or unbelief Come to pass, either God not knowing of it,
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or wanting power to hinder it, but God, for the setting forth of his own glory in the manifestation of his justice upon such immorigerous subjects, he had decreed to permit that unbelief and disobedience, and so it was appointed.
or wanting power to hinder it, but God, for the setting forth of his own glory in the manifestation of his Justice upon such immorigerous subject's, he had decreed to permit that unbelief and disobedience, and so it was appointed.
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but this it is that we assert, that the just God had appointed or decreed not to give them faith, which is an undeserved grace, Eph. 2.8. not to give them the spirit of obedience, for that is a disobliged mercy, and yet without whose gift of themselves they could do nothing, Ioh. 15.2. Phil. 2.13.
but this it is that we assert, that the just God had appointed or decreed not to give them faith, which is an undeserved grace, Ephesians 2.8. not to give them the Spirit of Obedience, for that is a disobliged mercy, and yet without whose gift of themselves they could do nothing, John 15.2. Philip 2.13.
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and that positively likewise he had decreed, that when they were refractory and disobedient against the Gospel, in a righteous way of judgement more grievously to blind and harden them, so punishing sin with sin;
and that positively likewise he had decreed, that when they were refractory and disobedient against the Gospel, in a righteous Way of judgement more grievously to blind and harden them, so punishing since with since;
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If those that dye in unbelief were appointed of God so to do, then where is their disobedience? are they not as much obedient as those that live and dye in the faith? Good Sir, this obedience that you dream of, that so much perplexeth your brains, supposeth a command to that unbelief, that disobedience, which we utterly deny.
If those that die in unbelief were appointed of God so to do, then where is their disobedience? Are they not as much obedient as those that live and die in the faith? Good Sir, this Obedience that you dream of, that so much perplexes your brains, Supposeth a command to that unbelief, that disobedience, which we utterly deny.
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And that grace being wanting to them, how shall they believe, how can they obey? and yet all this is no other then God in his secret counsel hath decreed, appointed, to permit in the manner to come to pass.
And that grace being wanting to them, how shall they believe, how can they obey? and yet all this is no other then God in his secret counsel hath decreed, appointed, to permit in the manner to come to pass.
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then in his own conscience he judgeth to be the clea• sense of it, as he is freely willing to answer the same before the great and righteous Iudge, the Lord Iesus at his appearing,
then in his own conscience he Judgeth to be the clea• sense of it, as he is freely willing to answer the same before the great and righteous Judge, the Lord Iesus At his appearing,
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Sir, in answer to this your conclusive cathedral gloss, viz. that the disobedience of unbelievers is in not doing of that which they should do by the appointment of God;
Sir, in answer to this your conclusive cathedral gloss, viz. that the disobedience of unbelievers is in not doing of that which they should do by the appointment of God;
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But that which followes of yours puts me into a wonder, as it was to the Jews concerning Christ, Ioh. 7.15. How knoweth this man Letters, or Learning? (as it is in the Margin) having never learned, NONLATINALPHABET.
But that which follows of yours puts me into a wonder, as it was to the jews Concerning christ, John 7.15. How Knoweth this man Letters, or Learning? (as it is in the Margin) having never learned,.
as by an immediate divine inspiration, which you never learned, as one in London once did in my hearing, pretending a miraculous gift in his speaking of Hebrew and Greek, he being no scholar;
as by an immediate divine inspiration, which you never learned, as one in London once did in my hearing, pretending a miraculous gift in his speaking of Hebrew and Greek, he being no scholar;
and therefore leave them to their own sense. But upon your proposal and heavy charge thereon, I have surveyed the original: the words are these, NONLATINALPHABET;
and Therefore leave them to their own sense. But upon your proposal and heavy charge thereon, I have surveyed the original: the words Are these,;
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and for the word NONLATINALPHABET, whereon you lay the stress of your interpretation, if we shall follow the usual sense of the holy Ghost, in divers other such like places, it cannot in any other fair construction be rendred then Appointed ordained. viz. by the decree of God,
and for the word, whereon you lay the stress of your Interpretation, if we shall follow the usual sense of the holy Ghost, in diverse other such like places, it cannot in any other fair construction be rendered then Appointed ordained. viz. by the Decree of God,
and so is the word NONLATINALPHABET usually taken, as Ioh. 15.16. I have chosen you and ordained you, NONLATINALPHABET, and 1 Thes. 5.9. God hath not appointed us to wrath, NONLATINALPHABET:
and so is the word usually taken, as John 15.16. I have chosen you and ordained you,, and 1 Thebes 5.9. God hath not appointed us to wrath,:
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for who hath resisted his will? Nay, but O man, who art thou that repliest against God? &c. Now that which some do infer from it, is, That God doth Reprobate men to eternal destruction without assigning,
for who hath resisted his will? Nay, but Oh man, who art thou that repliest against God? etc. Now that which Some do infer from it, is, That God does Reprobate men to Eternal destruction without assigning,
why doth he yet find fault? for who hath resisted his will, &c. were the Iews, which notwithstanding all that God did publish and declare unto them by Jesus Christ, and by his Apostles;
why does he yet find fault? for who hath resisted his will, etc. were the Iews, which notwithstanding all that God did publish and declare unto them by jesus christ, and by his Apostles;
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first tendring unto them the choice and precious mercies of himself in his Son Christ, that repentance and remission of sins should be preached in his name among all nations, beginning at Ierusalem: and so it was declared unto them, Acts 4.10, 11, 12. that there was no other name under heaven given among men whereby they must be saved but onely by the name of Iesus of Nazareth, whom they had crucified, whom God hath raised from the dead:
First tendering unto them the choice and precious Mercies of himself in his Son christ, that Repentance and remission of Sins should be preached in his name among all Nations, beginning At Ierusalem: and so it was declared unto them, Acts 4.10, 11, 12. that there was no other name under heaven given among men whereby they must be saved but only by the name of Iesus of Nazareth, whom they had Crucified, whom God hath raised from the dead:
yea this truth was plainly declared by Paul also, in Acts 13. from ver. 16. to ver. 46. and he applying his speech to the men of Israel, and children of the seed of Abraham, in the conclusion thereof ver. 38, 39. saith these words, Be it known unto you therefore men and brethren, that through this man is preached unto you the forgiveness of sins,
yea this truth was plainly declared by Paul also, in Acts 13. from for. 16. to for. 46. and he applying his speech to the men of Israel, and children of the seed of Abraham, in the conclusion thereof for. 38, 39. Says these words, Be it known unto you Therefore men and brothers, that through this man is preached unto you the forgiveness of Sins,
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or any other people whatsoever, were appointed, or designed of God, by his purpose and decree from before the foundation of the world, that unavoidably they must,
or any other people whatsoever, were appointed, or designed of God, by his purpose and Decree from before the Foundation of the world, that avoidable they must,
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But notwithstanding this, ver. 45. they speak against those things which were spoken by Paul, contradicting and blaspheming, and although through Jesus Christ was preached unto them the forgiveness of sins,
But notwithstanding this, ver. 45. they speak against those things which were spoken by Paul, contradicting and blaspheming, and although through jesus christ was preached unto them the forgiveness of Sins,
and approvest the things that are more excellent, being instructed out of the law, and art confident that thou thy self art a guide of the blind, a light of them which are in darkness:
and approvest the things that Are more excellent, being instructed out of the law, and art confident that thou thy self art a guide of the blind, a Light of them which Are in darkness:
and to those people he speaketh also, Rom. 9. at the beginning, and so forward, saying, in ver. 7, 8. Neither because they are the seed of Abraham are they all children,
and to those people he speaks also, Rom. 9. At the beginning, and so forward, saying, in ver. 7, 8. Neither Because they Are the seed of Abraham Are they all children,
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And this he proveth in shewing that Ismael the son of the bond-woman, Gal. 4.22, 23. verses, and Esau also that was born of Rebecca, which together with Iacob was conceived in the womb of her, to wit Rebecca, by one, even by their father Isaac, all descending from Abraham according to the flesh,
And this he Proves in showing that Ishmael the son of the bondwoman, Gal. 4.22, 23. Verses, and Esau also that was born of Rebecca, which together with Iacob was conceived in the womb of her, to wit Rebecca, by one, even by their father Isaac, all descending from Abraham according to the Flesh,
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And that which he saith ver. 13. Iacob have I loved, but Esau have I hated, was written by the Prophet Malachy many years after they were born, brought forth and became two nations,
And that which he Says for. 13. Iacob have I loved, but Esau have I hated, was written by the Prophet Malachy many Years After they were born, brought forth and became two Nations,
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and therefore there could be no unrighteousness with God in casting them out, or breaking them off from their own Olive-tree, notwithstanding all that they could plead for themselves in these things.
and Therefore there could be no unrighteousness with God in casting them out, or breaking them off from their own Olive-tree, notwithstanding all that they could plead for themselves in these things.
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and restest in the law and art confident, &c. and therefore Paul might well say, thou Iew that restest in the law and art confident, wilt say unto me, Why doth he yet find fault? for who hath resisted his will? for being so confident in these things, they would be apt to say,
and restest in the law and art confident, etc. and Therefore Paul might well say, thou Iew that restest in the law and art confident, wilt say unto me, Why does he yet find fault? for who hath resisted his will? for being so confident in these things, they would be apt to say,
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and annexed promises thereunto? who hath resisted his will in all this? But Paul having before fully proved, that God had not bound himself either by purpose, decree,
and annexed promises thereunto? who hath resisted his will in all this? But Paul having before Fully proved, that God had not bound himself either by purpose, Decree,
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and God having stretched forth his hands unto them all the day long, and yet, notwithstanding all that God had done for them in tendring unto them such precious promises in Jesus Christ,
and God having stretched forth his hands unto them all the day long, and yet, notwithstanding all that God had done for them in tendering unto them such precious promises in jesus christ,
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and thus walking stubbornly against God all the day of Grace, they are now in the hands of God as the clay was in the hand of the porter, to make of them vessels of dishonour:
and thus walking stubbornly against God all the day of Grace, they Are now in the hands of God as the clay was in the hand of the porter, to make of them vessels of dishonour:
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for the Potter did not take a piece of clay into his hand on purpose to make such a vessel at the first as it was made by him afterwards; but Ier. 18.4.
for the Potter did not take a piece of clay into his hand on purpose to make such a vessel At the First as it was made by him afterwards; but Jeremiah 18.4.
and disobedient unto his righteousness, even when his hand was stretched forth unto them all the day long, it was now just with God to make of them vessells of wrath, fitted, or made up for destruction;
and disobedient unto his righteousness, even when his hand was stretched forth unto them all the day long, it was now just with God to make of them vessels of wrath, fitted, or made up for destruction;
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and with an upright mind judge of the same, that the good will and pleasure of God is not solely and singly the cause of Reprobation, without having any other ground or reason assigned thereunto in Scripture;
and with an upright mind judge of the same, that the good will and pleasure of God is not solely and singly the cause of Reprobation, without having any other ground or reason assigned thereunto in Scripture;
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and for this cause God shall send them strong delusions, that they should believe a lye, that they all might be damned who believed not the truth, but had pleasure in unrighteousness. ]
and for this cause God shall send them strong delusions, that they should believe a lie, that they all might be damned who believed not the truth, but had pleasure in unrighteousness. ]
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and incongruity, (as to the Apostles scope) as is contained in this answer of my adversary, being not ad idem, but a rambling discourse not any whit analogous to the business in hand:
and incongruity, (as to the Apostles scope) as is contained in this answer of my adversary, being not ad idem, but a rambling discourse not any whit analogous to the business in hand:
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having proposed that to my self to be my method at first, that so it might apppear, that I had not put a slur upon any part of his writing, which had any appearance of substance in it.
having proposed that to my self to be my method At First, that so it might appear, that I had not put a slur upon any part of his writing, which had any appearance of substance in it.
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And yet in my answer hereunto I shall not confine my self to such strict terms as to pursue him so closely in his wildgoose chace through thick and thin, over hills and over dales, Ultra Garamantas et Indos, and so to wait upon him in his crooked waies,
And yet in my answer hereunto I shall not confine my self to such strict terms as to pursue him so closely in his Wildgoose chase through thick and thin, over hills and over dales, Ultra Garamantas et Indos, and so to wait upon him in his crooked ways,
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he gleans up and patcheth together divers impertinent places of Scripture, as Act. 4.10, &c. Act. 13.16, &c. Ioh. 9.28, &c. Rom. 2.17. Gal. 4.22. Gen. 25.23. Obad. 10. Rom. 10.18. and Ier. 18.4. and 2 Thes. 2.10, 11. and from these to drain out the Apostles meaning in this place.
he gleans up and patcheth together diverse impertinent places of Scripture, as Act. 4.10, etc. Act. 13.16, etc. John 9.28, etc. Rom. 2.17. Gal. 4.22. Gen. 25.23. Obadiah 10. Rom. 10.18. and Jeremiah 18.4. and 2 Thebes 2.10, 11. and from these to drain out the Apostles meaning in this place.
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and who alone is sufficient to be his own interpreter, and from thence to infer so much as to a rational man may give a full decision to the matter in controversie, viz. that sin and unbelief is not the cause of Reprobation before all time,
and who alone is sufficient to be his own interpreter, and from thence to infer so much as to a rational man may give a full decision to the matter in controversy, viz. that since and unbelief is not the cause of Reprobation before all time,
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But before I undertake to make an entry on the words, I cannot over-slip one of his new discoveries, whereof he desires the Reader to consider that the people that Paul speaketh to in these words, Rom. 9.19. Thou wilt say unto me, why doth he yet find fault, for who hath resisted his will? &c. were the Jews, &c. Sir, may I be beholding to you for this your rare invention? Your skill in Chorography it seems is not ordinary, such a dull brain as I have, did believe that Rome stood in Italy, within the bounds of Europe, but your dextrous art hath espied it out in Iudea within the climates of Asia, many hundreds of miles distant from what I ever apprehended of it.
But before I undertake to make an entry on the words, I cannot overslip one of his new discoveries, whereof he Desires the Reader to Consider that the people that Paul speaks to in these words, Rom. 9.19. Thou wilt say unto me, why does he yet find fault, for who hath resisted his will? etc. were the jews, etc. Sir, may I be beholding to you for this your rare invention? Your skill in Chorography it seems is not ordinary, such a dull brain as I have, did believe that Room stood in Italy, within the bounds of Europe, but your dextrous art hath espied it out in Iudea within the climates of Asia, many hundreds of miles distant from what I ever apprehended of it.
But what need I to wonder at thi? for with such fopperies you gull your deluded Auditors, who swallow down worse falsities then these, without straining at such Camels.
But what need I to wonder At thy? for with such fopperies you gull your deluded Auditors, who swallow down Worse falsities then these, without straining At such Camels.
for all that be in Rome; and the Postscript written to the Romans from Corinthus. Now who can be so ignorant as not to know that the Romans were Gentiles and not Jews? and though in this chapter mention be made of the Jews, his sorrow for them in respect of his near relation to them, their ancient pedigree and great priviledges,
for all that be in Room; and the Postscript written to the Romans from Corinthus. Now who can be so ignorant as not to know that the Romans were Gentiles and not jews? and though in this chapter mention be made of the jews, his sorrow for them in respect of his near Relation to them, their ancient pedigree and great privileges,
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So that your fabrick raised on so sandy a foundation, your Babel consisting of a bare circumlocution of several texts of Scripture forced by you to speak what was never intended by the Holy Ghost in them, it all moulders to powder.
So that your fabric raised on so sandy a Foundation, your Babel consisting of a bore circumlocution of several texts of Scripture forced by you to speak what was never intended by the Holy Ghost in them, it all moulders to powder.
But lest this may seem rather a tergiversation then an answer, I will, as I intended, offer to the Readers view, the genuine Analysis of the Apostle in this part of the chapter, that so sorting it as collateral to your forced interpretation, the judicious Reader may thereby censure,
But lest this may seem rather a tergiversation then an answer, I will, as I intended, offer to the Readers view, the genuine Analysis of the Apostle in this part of the chapter, that so sorting it as collateral to your forced Interpretation, the judicious Reader may thereby censure,
In the former part of this chapter, the Apostle had been treating of the predestination of the Saints by the examples of Isaac and Iacob, and now is he entred upon the doctrine of reprobation, by the examples of Ishmael and Esau, under which all Reprobates may be comprehended:
In the former part of this chapter, the Apostle had been treating of the predestination of the Saints by the Examples of Isaac and Iacob, and now is he entered upon the Doctrine of reprobation, by the Examples of Ishmael and Esau, under which all Reprobates may be comprehended:
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and withal he aggravates his protestation against such a conclusion as the charging of God with injustice, by the testimony of God to Moses, Exod. 33.9. I will have mercy on whom I will have mercy, &c. the reason whereof is drawn from Gods absolute and most free power that he hath over all his creatures to do with them what he pleaseth.
and withal he aggravates his protestation against such a conclusion as the charging of God with injustice, by the testimony of God to Moses, Exod 33.9. I will have mercy on whom I will have mercy, etc. the reason whereof is drawn from God's absolute and most free power that he hath over all his creatures to do with them what he Pleases.
The same absolute sovereignty is likewise ratified by the example of Pharaoh, in whom there is such a series and concatenation of acts of the divine providence in hardening and destroying,
The same absolute sovereignty is likewise ratified by the Exampl of Pharaoh, in whom there is such a series and concatenation of acts of the divine providence in hardening and destroying,
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and that written in such large Characters, that all the future ages of the world might know, that God is Lord Paramount over all the works of the creation,
and that written in such large Characters, that all the future ages of the world might know, that God is Lord Paramount over all the works of the creation,
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and therefore that he may, when, and whom, and where he pleaseth, raise up some to be as potsheards, that were made of purpose that his absolute power might be shewen on them;
and Therefore that he may, when, and whom, and where he Pleases, raise up Some to be as potsherds, that were made of purpose that his absolute power might be shown on them;
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This block being removed, and thereby the point of absolute soveraignty being confirmed, the Apostle now meets with another objection, ver. 19. Thou wilt say unto me,
This block being removed, and thereby the point of absolute sovereignty being confirmed, the Apostle now meets with Another objection, ver. 19. Thou wilt say unto me,
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why doth he yet find fault? for who hath resisted his will? now from what the Apostle here objects, it is palpable that in himself he concludes, that it depends meerly on the will of God that some are Reprobated,
why does he yet find fault? for who hath resisted his will? now from what the Apostle Here objects, it is palpable that in himself he concludes, that it depends merely on the will of God that Some Are Reprobated,
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and therefore he checks the boldness and petulancy of wanton carnal reason, saying, Nay but O man, who art thou that repliest against God? wherein the Apostle flatly condemns the daring boldness of such men, who when God had plainly declared in his word, that according to his free good will and pleasure, he had elected whom he would,
and Therefore he Checks the boldness and petulancy of wanton carnal reason, saying, Nay but Oh man, who art thou that repliest against God? wherein the Apostle flatly condemns the daring boldness of such men, who when God had plainly declared in his word, that according to his free good will and pleasure, he had elected whom he would,
but by his silence gives consent unto them, onely he rejects the sequel thence deduced, by this express reproof, who art thou that repliest against God?
but by his silence gives consent unto them, only he rejects the sequel thence deduced, by this express reproof, who art thou that repliest against God?
Shall the thing formed say to him that formed it, why hast thou made me thus? In which words are condemned the desperate audaciousness of such, who fear not to contend with God their maker,
Shall the thing formed say to him that formed it, why hast thou made me thus? In which words Are condemned the desperate audaciousness of such, who Fear not to contend with God their maker,
why he had not made them otherwise then he hath: a like parallel place we have, Esa. 45.9. Wo unto him that striveth with his maker, let the potsheard strive with the potsheards of the earth;
why he had not made them otherwise then he hath: a like parallel place we have, Isaiah 45.9. Woe unto him that striveth with his maker, let the potsherd strive with the potsherds of the earth;
Further, in these words, Hath not the potter power? &c. the Apostle by an argument a minori ad majus, clearly evinceth, that God may, without the least tincture of unrighteousness, elect or reprobate, have mercy or harden, appoint to salvation or damnation, whom he will.
Further, in these words, Hath not the potter power? etc. the Apostle by an argument a minori ad Majus, clearly evinceth, that God may, without the least tincture of unrighteousness, elect or Reprobate, have mercy or harden, appoint to salvation or damnation, whom he will.
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For if the potter may enjoy that freedom without the control of any, that of the same lump of clay he may make one vessel to honour and another to dishonour,
For if the potter may enjoy that freedom without the control of any, that of the same lump of clay he may make one vessel to honour and Another to dishonour,
Now the Apostle purposely made use of the word clay, to prevent a cavil which might be made, viz. that there is a great deal of difference betwixt us and earthen vessels: be it so;
Now the Apostle purposely made use of the word clay, to prevent a cavil which might be made, viz. that there is a great deal of difference betwixt us and earthen vessels: be it so;
so that hence it comes to pass, that the power and soveraignty that God hath over the work of his hands, is infinitely beyond what the potter hath over his clay.
so that hence it comes to pass, that the power and sovereignty that God hath over the work of his hands, is infinitely beyond what the potter hath over his clay.
though he had no respect to sin as to the decree, yet in respect of the soveraignty that he hath over his creatures, he may according to his good will and pleasure, form and appoint any vessel to dishonour, without being accountable to any,
though he had no respect to sin as to the Decree, yet in respect of the sovereignty that he hath over his creatures, he may according to his good will and pleasure, from and appoint any vessel to dishonour, without being accountable to any,
And thus having done with my Antagonist, for his doctrinal part out of that ninth chapter of the Romans, I must attend unto the practical uses that he draws from them, which are these following.
And thus having done with my Antagonist, for his doctrinal part out of that ninth chapter of the Roman, I must attend unto the practical uses that he draws from them, which Are these following.
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[ Now the use that we make of this, is first, it doth hereby appear, that Gods decree before the foundation of the world, doth not hinder men from being eternally saved,
[ Now the use that we make of this, is First, it does hereby appear, that God's Decree before the Foundation of the world, does not hinder men from being eternally saved,
if they be not wanting to themselves in the use of that means, and the exercise of that power that God giveth unto them for the accomplishing of their everlasting happiness.
if they be not wanting to themselves in the use of that means, and the exercise of that power that God gives unto them for the accomplishing of their everlasting happiness.
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Thirdly, those that have embraced Jesus Christ by that way and means, may be sweetly comforted in the everlasting love of the Father, manifested to their souls through the precious promises of God in Christ Jesus, which are not yea and nay,
Thirdly, those that have embraced jesus christ by that Way and means, may be sweetly comforted in the everlasting love of the Father, manifested to their Souls through the precious promises of God in christ jesus, which Are not yea and nay,
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a seal or earnest of the same inheritance, and those promises are assigned, and made over so firmly to penitent believers, being baptized in the name of the Lord Jesus, together with seeking for the same spirit by prayer,
a seal or earnest of the same inheritance, and those promises Are assigned, and made over so firmly to penitent believers, being baptised in the name of the Lord jesus, together with seeking for the same Spirit by prayer,
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and laying on of hands, believing the resurrection of the dead, and the eternal judgement, and growing up, upon those principles, in holiness of life, in the fear of God,
and laying on of hands, believing the resurrection of the dead, and the Eternal judgement, and growing up, upon those principles, in holiness of life, in the Fear of God,
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and so going on unto perfection in the way of righteousness, with perseverance enduring therein to the end of their lives, that they shall undoubtedly be saved in the day of the Lord;
and so going on unto perfection in the Way of righteousness, with perseverance enduring therein to the end of their lives, that they shall undoubtedly be saved in the day of the Lord;
according to these, and such like Scriptures, Ioh. 3.15, 16. Chap. 15.16. Matth. 18.14. It is not the will of your father which is in heaven, that one of those little ones should perish.
according to these, and such like Scriptures, John 3.15, 16. Chap. 15.16. Matthew 18.14. It is not the will of your father which is in heaven, that one of those little ones should perish.
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(Note) It hath an allusion to ve. 6. Those little ones that believe in me, Mark 16.16. Acts 2.38. Chap. 16.31, 32, 33, 34. Matth. 24.13. Rev. 2.10. for God cannot fail in making good his promises to his people, they remaining faithful;
(Note) It hath an allusion to ve. 6. Those little ones that believe in me, Mark 16.16. Acts 2.38. Chap. 16.31, 32, 33, 34. Matthew 24.13. Rev. 2.10. for God cannot fail in making good his promises to his people, they remaining faithful;
for he hath confirmed it with an oath, which to men is an end of all strife, Heb. 6.16, 17, 18. Wherein God willing the more abundantly to shew unto the heirs of promise, the immutability of his counsel, confirmed it by an oath;
for he hath confirmed it with an oath, which to men is an end of all strife, Hebrew 6.16, 17, 18. Wherein God willing the more abundantly to show unto the Heirs of promise, the immutability of his counsel, confirmed it by an oath;
that by two immutable things in which it is impossible for God to lye, we might have strong consolation, who have fled for refuge to lay hold on the hope set before us.
that by two immutable things in which it is impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold on the hope Set before us.
Fourthly, let the express words of Jesus Christ be accepted of as a sweet counsel to all people, Ioh. 12.35, 36. Yet a litle while is the light with you, walk while ye have the light, lest darkness come upon you:
Fourthly, let the express words of jesus christ be accepted of as a sweet counsel to all people, John 12.35, 36. Yet a little while is the Light with you, walk while you have the Light, lest darkness come upon you:
while you have the light believe in the light, that ye may be the children of the light: also Heb. 3.13. exhort one another daily while it is called to day, lest any of you be hardened through the deceitfulness of sin:
while you have the Light believe in the Light, that you may be the children of the Light: also Hebrew 3.13. exhort one Another daily while it is called to day, lest any of you be hardened through the deceitfulness of since:
and therefore ins•e•d of answering any one of yours, I shall deduce from the doctrine that I have delivered certain consectaries, flowing from the breasts of consolation, and naturally arising from the subsequent words of the Apostle, which may conduce much (if well applied) to the business now in controversie between us.
and Therefore ins•e•d of answering any one of yours, I shall deduce from the Doctrine that I have Delivered certain Consequences, flowing from the breasts of consolation, and naturally arising from the subsequent words of the Apostle, which may conduce much (if well applied) to the business now in controversy between us.
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and for the sake thereof against sinners, viz. that whiles we see him by his vindictive justice executing of wrath upon sinners, he hereby declares himself to be a God hating sin,
and for the sake thereof against Sinners, viz. that while we see him by his vindictive Justice executing of wrath upon Sinners, he hereby declares himself to be a God hating since,
but to reprobate some, and fits them, makes them up, or appoints them to destruction, that all the world may ring of his anger and hatred against sin?
but to Reprobate Some, and fits them, makes them up, or appoints them to destruction, that all the world may ring of his anger and hatred against since?
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even the Reprobates, on whom he might make his power known, that whiles we look upon God, avenging himself on his enemies, the Reprobates, and therein shews us his wrath against their sin,
even the Reprobates, on whom he might make his power known, that while we look upon God, avenging himself on his enemies, the Reprobates, and therein shows us his wrath against their since,
But it is said, What if God willing to shew his wrath, and make his power known? viz. to all the men in the world, in all ages and generations, to the Reprobate, that they thence may be made inexcusable.
But it is said, What if God willing to show his wrath, and make his power known? viz. to all the men in the world, in all ages and generations, to the Reprobate, that they thence may be made inexcusable.
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But to the elect, that they having in their eye so many examples of Gods wrath and power upon the reprobrates for their sins, they might thereby be stirred up to serve God acceptably with reverence and godly fear, so working out their salvation with fear and trembling.
But to the elect, that they having in their eye so many Examples of God's wrath and power upon the reprobrates for their Sins, they might thereby be stirred up to serve God acceptably with Reverence and godly Fear, so working out their salvation with Fear and trembling.
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and to set forth the high advancement that from all eternity they have had in the bosome of God, viz. that God could be well pleased that a greater part of the sons of men should be passed by as not known of God, and so left to the original hardness of their own hearts, which Adam voluntarily drew upon himself and all his posterity,
and to Set forth the high advancement that from all eternity they have had in the bosom of God, viz. that God could be well pleased that a greater part of the Sons of men should be passed by as not known of God, and so left to the original hardness of their own hearts, which Adam voluntarily drew upon himself and all his posterity,
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and for which to be doomed to everlasting torments, to this end among the rest, that he might make known the riches of his glory on the vessels of mercy;
and for which to be doomed to everlasting torments, to this end among the rest, that he might make known the riches of his glory on the vessels of mercy;
But how are the riches of his glory made known to the Saints by the reprobating of some? Why herein it is manifested, that when as there was an equality of condition in all, all alike lookt upon as in one corrupt lump and mass of perdition, wherein it was in the free power and holy liberty of God, to have reprobated those whom he hath elected,
But how Are the riches of his glory made known to the Saints by the reprobating of Some? Why herein it is manifested, that when as there was an equality of condition in all, all alike looked upon as in one corrupt lump and mass of perdition, wherein it was in the free power and holy liberty of God, to have reprobated those whom he hath elected,
So that now after this tedious conflict for the defence of my second Argument, I must attend your summons to see what you can say against my third Argument, which followeth.
So that now After this tedious conflict for the defence of my second Argument, I must attend your summons to see what you can say against my third Argument, which follows.
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What shall we say then, is there unrighteousness with God? God forbid, Rom. 11.33, 34. O the depth of the riches of the wisdom and knowledge of God! how unsearchable are his judgements,
What shall we say then, is there unrighteousness with God? God forbid, Rom. 11.33, 34. Oh the depth of the riches of the Wisdom and knowledge of God! how unsearchable Are his Judgments,
first, that had I not been acquainted with the blindness of these men, that love to be called of men, Rabbi, or Master, I should have been taken up with admiration, that one boasting so much of schollarship, should make a parcel of Arguments directly against the truth,
First, that had I not been acquainted with the blindness of these men, that love to be called of men, Rabbi, or Master, I should have been taken up with admiration, that one boasting so much of scholarship, should make a parcel of Arguments directly against the truth,
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and yet in this third Argument, he strongly calleth in question the truth of all this, in giving out as if the true and undoubted cause cannot be assigned,
and yet in this third Argument, he strongly calls in question the truth of all this, in giving out as if the true and undoubted cause cannot be assigned,
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but I now tell you, tis very true that in my first Argument, and so indeed al along, I do ascribe non-election or Reprobation solely and singly to the meer good pleasure of Gods most holy and righteous will.
but I now tell you, this very true that in my First Argument, and so indeed all along, I do ascribe nonelection or Reprobation solely and singly to the mere good pleasure of God's most holy and righteous will.
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But I pray Sir, make it to appear how in this third Argument I do trip up the heels of my former Argument, calling into question the truth of all this,
But I pray Sir, make it to appear how in this third Argument I do trip up the heels of my former Argument, calling into question the truth of all this,
Curious Sir, learn this from me, that he that doth exclude all outward causes as to Reprobation, which are transient and in time are acted in and by the creature, doth not thereby exclude all inward causes, which are immanent, immutable,
Curious Sir, Learn this from me, that he that does exclude all outward Causes as to Reprobation, which Are Transient and in time Are acted in and by the creature, does not thereby exclude all inward Causes, which Are immanent, immutable,
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but that the further that men out of curiosity, or rather desperate boldness have attempted to find out an external cause, the more they have entangled themselves,
but that the further that men out of curiosity, or rather desperate boldness have attempted to find out an external cause, the more they have entangled themselves,
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And therefo e where in all the holy Scripture, the Spirit of God hath not a tongue to speak of any such external cause or causes of eternal reprobation, there must not Gods people have an ear to hear,
And therefo e where in all the holy Scripture, the Spirit of God hath not a tongue to speak of any such external cause or Causes of Eternal reprobation, there must not God's people have an ear to hear,
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but in defect of an external cause, to ascribe all to the internal, viz. the good will and pleasure of God himself, who hath no otherwise been pleased in his revealed word to give any other account unto us of such his actings, besides his own will.
but in defect of an external cause, to ascribe all to the internal, viz. the good will and pleasure of God himself, who hath not otherwise been pleased in his revealed word to give any other account unto us of such his actings, beside his own will.
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and in the mean time let us lay our hands upon our mouthes, and with admiration say, O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgements,
and in the mean time let us lay our hands upon our mouths, and with admiration say, Oh the depth of the riches both of the Wisdom and knowledge of God! how unsearchable Are his Judgments,
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or that it rather be not simplicity in grain in you, to suppose a contradiction in that which doth most strongly confirm what is most destructive to your Position;
or that it rather be not simplicity in grain in you, to suppose a contradiction in that which does most strongly confirm what is most destructive to your Position;
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But I have followed him a litle in owning his expressions, as far as they will stand with the truth, viz. that rejecting the means of salvation, continuing in sin and unbelief, are in some measure the cause of Reprobation,
But I have followed him a little in owning his expressions, as Far as they will stand with the truth, viz. that rejecting the means of salvation, Continuing in since and unbelief, Are in Some measure the cause of Reprobation,
and when so, I will never stand quarrelling upon the punctilio of a word. And whereas you say, that the position doth not say expresly that sin, and unbelief,
and when so, I will never stand quarreling upon the punctilio of a word. And whereas you say, that the position does not say expressly that since, and unbelief,
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ordinarily your positions are so intricate and involved, so full of Amphibologies, equivocations and mental reservations, that you onely stand at the catch, to say, such a thing was not exprest in the position:
ordinarily your positions Are so intricate and involved, so full of Amphibologies, equivocations and mental reservations, that you only stand At the catch, to say, such a thing was not expressed in the position:
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Howsoever, the best of it is, that I have reum confitentem, that rejecting the means of salvation, continuing in sin and unbelief, are in some measure the cause of Reprobation;
Howsoever, the best of it is, that I have Reum confitentem, that rejecting the means of salvation, Continuing in since and unbelief, Are in Some measure the cause of Reprobation;
when their deliverer shall come out of Sion, and shall turn away ungodliness from Iacob; which great work of God in respect of the manner of it, is much mysterious, inasmuch as there is so much of the depth of the riches both of the wisdom,
when their deliverer shall come out of Sion, and shall turn away ungodliness from Iacob; which great work of God in respect of the manner of it, is much mysterious, inasmuch as there is so much of the depth of the riches both of the Wisdom,
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and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shiner, and from Hamath, and from the Islands of the sea, &c. ver. 11. to the end:
and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shiner, and from Hamath, and from the Islands of the sea, etc. for. 11. to the end:
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And for that place of Rom. 11.33, 34. howsoever it mentioneth not Reprobation, yet it is a solemn conclusion of the things before delivered in the ninth, tenth,
And for that place of Rom. 11.33, 34. howsoever it mentioneth not Reprobation, yet it is a solemn conclusion of the things before Delivered in the ninth, tenth,
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and eleventh Chapter. For the Apostle having spoken of many difficult points, as Election, Reprobation, rejection of the Jews, calling of the Gentiles, recalling of the Jews;
and eleventh Chapter. For the Apostle having spoken of many difficult points, as Election, Reprobation, rejection of the jews, calling of the Gentiles, recalling of the jews;
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and having answered many questions, prevented many cavils, satisfied many doubts, he now sets a period to this discourse with a sad exclamation, O the depth, &c. whereby he signifies that he was driven into a wonderful admiration of the wisdom and knowledge of God, in the administration of his love to the elect, and displeasure to the Reprobate:
and having answered many questions, prevented many cavils, satisfied many doubts, he now sets a Period to this discourse with a sad exclamation, Oh the depth, etc. whereby he signifies that he was driven into a wondered admiration of the Wisdom and knowledge of God, in the administration of his love to the elect, and displeasure to the Reprobate:
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but to admire the depth of the wisdom and knowledge of God, whose mind (i. e.) his will and pleasure is no waies to be known of us but by the effects and consequents.
but to admire the depth of the Wisdom and knowledge of God, whose mind (i. e.) his will and pleasure is no ways to be known of us but by the effects and consequents.
And I pray learned Sir, did I alledge this place to any other purpose, then that whereas you and other bold baiards, will desperately undertake to assign reasons and external causes for those immanent actings of God;
And I pray learned Sir, did I allege this place to any other purpose, then that whereas you and other bold baiards, will desperately undertake to assign Reasons and external Causes for those immanent actings of God;
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because by that and no way else hath he discovered himself in his word? We do plainly see by the effect of it that it was his will so to be, else had it not been,
Because by that and no Way Else hath he discovered himself in his word? We do plainly see by the Effect of it that it was his will so to be, Else had it not been,
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for to that and a hundred more of other unstable doctrines are such men of your temper inclined unto, being constant onely in inconstancy, persisting in nothing but change.
for to that and a hundred more of other unstable doctrines Are such men of your temper inclined unto, being constant only in inconstancy, persisting in nothing but change.
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But whereas, you seem to put Millenarianism into the scales, as to poise against Pelagianism, Sir, herein th•s far I shall discover my judgement upon them both, that a man may be a Millenary (I mean, in so much as the reign of Christ upon the earth for a thousand years) and yet (with a charitable interpretation) hold all the Articles of the Christian faith, and so be eternally saved.
But whereas, you seem to put Millenarianism into the scales, as to poise against Pelagianism, Sir, herein th•s Far I shall discover my judgement upon them both, that a man may be a Millenary (I mean, in so much as the Reign of christ upon the earth for a thousand Years) and yet (with a charitable Interpretation) hold all the Articles of the Christian faith, and so be eternally saved.
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but for Pelagianism, their doctrine is so gross in the whole lump, yea so destructive to and inconsistent with the fundamentals of Christian Religion, that to be a Pelagian in all their known profest tenets,
but for Pelagianism, their Doctrine is so gross in the Whole lump, yea so destructive to and inconsistent with the fundamentals of Christian Religion, that to be a Pelagian in all their known professed tenets,
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I have enough to do to attend my own calling, but in the mean time to wait, what great matters will flow from your wisdom in the rear of all, I mean, what you have to say to my fourth and last Argument, which is as followeth.
I have enough to do to attend my own calling, but in the mean time to wait, what great matters will flow from your Wisdom in the rear of all, I mean, what you have to say to my fourth and last Argument, which is as follows.
[ Arg. 4. If the foresight of sin and unbelief, and the rejecting of the means of salvation, be the causes of Reprobation, then these absurdities will follow.
[ Argument 4. If the foresight of since and unbelief, and the rejecting of the means of salvation, be the Causes of Reprobation, then these absurdities will follow.
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for how can they believe in him, of whom they never heard? Rom. 10. and how can they reject that which was never tendred unto them? as many nations in the world who are strangers from the life of God, Ephes. 2.12.
for how can they believe in him, of whom they never herd? Rom. 10. and how can they reject that which was never tendered unto them? as many Nations in the world who Are Strangers from the life of God, Ephesians 2.12.
and said, that sin was the cause of reprobating both Esau and Pharaoh: but he saith the contrary, ver. 11. When they had done neither good no evil, Iacob have I loved, and Esau have I hated.
and said, that since was the cause of reprobating both Esau and Pharaoh: but he Says the contrary, ver. 11. When they had done neither good no evil, Iacob have I loved, and Esau have I hated.
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Answ. 1. I cannot but take notice of his evil dealing in the making of his Arguments, that he should make no less then ten Arguments against two Positions,
Answer 1. I cannot but take notice of his evil dealing in the making of his Arguments, that he should make no less then ten Arguments against two Positions,
but the Position saith, God saw some men rejecting the means of salvation, to wit, free tenders of Christ in the Gospel, continuing in sin and unbelief, &c. which word continuing, is forgotten,
but the Position Says, God saw Some men rejecting the means of salvation, to wit, free tenders of christ in the Gospel, Continuing in since and unbelief, etc. which word Continuing, is forgotten,
but if that any thing might be necessarily deduced from the Positions, besides the bare letters and words of the Position, it might have been a warrantable way of argumentation, let the word (continuing) be put into any,
but if that any thing might be necessarily deduced from the Positions, beside the bore letters and words of the Position, it might have been a warrantable Way of argumentation, let the word (Continuing) be put into any,
or every of the Arguments, and you will get nothing by it, nor will it abate any of those absurdities I have already marked out to flow from your doctrine.
or every of the Arguments, and you will get nothing by it, nor will it abate any of those absurdities I have already marked out to flow from your Doctrine.
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as to lye at the catch for a starting-hole, when you feel your selves pincht by an Argument, it will prove but a jadish trick to shift your necks out of the collar, by saying such expressions are not in the position,
as to lie At the catch for a starting-hole, when you feel your selves pinched by an Argument, it will prove but a jadish trick to shift your necks out of the collar, by saying such expressions Are not in the position,
Howsoever it is, these your concessions, and owned by you, as they are stated by me, will convince you, that though your position be, God saw some men rejecting the means of salvation, &c. and those he reprobates &c. yet your reserved meaning is, that the foresight of sin and unbelief,
Howsoever it is, these your concessions, and owned by you, as they Are stated by me, will convince you, that though your position be, God saw Some men rejecting the means of salvation, etc. and those he Reprobates etc. yet your reserved meaning is, that the foresight of since and unbelief,
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But hereby the way let it be taken notice of, that you have not swept the door of your former position clean from those absurdities which cleave fast unto it,
But hereby the Way let it be taken notice of, that you have not swept the door of your former position clean from those absurdities which cleave fast unto it,
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onely you make an adventure to have a fling at the sixth absurdity flowing from that former position, by comparing it with the first that flowes from this; concerning which thus you write. Absurdities answered.
only you make an adventure to have a fling At the sixth absurdity flowing from that former position, by comparing it with the First that flows from this; Concerning which thus you write. Absurdities answered.
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[ And I shall compare the first absurdity, as he calleth it, with that sixth or last absurdity, which he putteth to his sixth Argument, in answer to the second position, viz. God saw some men embracing the means of salvation, those he elected in Christ, &c. and there he giveth out as if such an absurdity must needs follow, that no children dying in infancy could be saved, saying, what then would become of children dying in infancy,
[ And I shall compare the First absurdity, as he calls it, with that sixth or last absurdity, which he putteth to his sixth Argument, in answer to the second position, viz. God saw Some men embracing the means of salvation, those he elected in christ, etc. and there he gives out as if such an absurdity must needs follow, that no children dying in infancy could be saved, saying, what then would become of children dying in infancy,
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& which never had being to act? and to this he saith, that such an absurdity as this must needs follow, that no child dying in infancy can possibly be reprobated.
& which never had being to act? and to this he Says, that such an absurdity as this must needs follow, that no child dying in infancy can possibly be reprobated.
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Sir, if any Lyncean eyes can spy out the least inconsistency or contradiction between those two absurdities laid to your charge, to say they clash one against another (according to your principles) ce do quemvis arbitrum, I appeal to any that hath understanding to judge.
Sir, if any Lyncean eyes can spy out the least inconsistency or contradiction between those two absurdities laid to your charge, to say they clash one against Another (according to your principles) ce doe quemvis arbitrum, I appeal to any that hath understanding to judge.
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[ I am constrained to be larger in answering these arguments, because I cannot but a little follow him, that I may find him out in his crooked waies, that so he may be discovered;
[ I am constrained to be larger in answering these Arguments, Because I cannot but a little follow him, that I may find him out in his crooked ways, that so he may be discovered;
yet in regard he is a subject capable of the inward workings of the Spirit of God to sanctifie his corrupt nature, he may passively receive the grace of sanctification,
yet in regard he is a Subject capable of the inward workings of the Spirit of God to sanctify his corrupt nature, he may passively receive the grace of sanctification,
Infants are reputed in the number of reasonable creatures, yea even before they have the act or use of reason, onely because they have it in semine, in the seed or root of reason;
Infants Are reputed in the number of reasonable creatures, yea even before they have the act or use of reason, only Because they have it in Seed, in the seed or root of reason;
tis given to believe, which passively infants are in a capacity of, as well as those that are adult. 2. That their souls may as well be now sanctified by infused grace,
this given to believe, which passively Infants Are in a capacity of, as well as those that Are adult. 2. That their Souls may as well be now sanctified by infused grace,
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[ But whereas he seemeth to make it a very doubtful thing, if not altogether impossible, that children dying in infancy should be elected to life and salvation, from what we hold, I must tell him, there is a great ground to hope,
[ But whereas he seems to make it a very doubtful thing, if not altogether impossible, that children dying in infancy should be elected to life and salvation, from what we hold, I must tell him, there is a great ground to hope,
if not a certainty whereby we may believe, that no child dying in infancy before they come to have a being to act, shall ever be cast into the lake of fire, which is the second death, because they not having the use of those faculties,
if not a certainty whereby we may believe, that no child dying in infancy before they come to have a being to act, shall ever be cast into the lake of fire, which is the second death, Because they not having the use of those faculties,
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when they are Infants, and sin is not imputed where there is no law, Rom. 5.13. and also we find that Christ himself said, Luke 18.16. That of such is the Kingdom of God, and hath no where said that such are reprobated to everlasting destruction;
when they Are Infants, and since is not imputed where there is no law, Rom. 5.13. and also we find that christ himself said, Lycia 18.16. That of such is the Kingdom of God, and hath no where said that such Are reprobated to everlasting destruction;
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It is true, we find that we shall appear before the judgement seat of Christ, that every one may receive the things done in his body, according to what he hath done,
It is true, we find that we shall appear before the judgement seat of christ, that every one may receive the things done in his body, according to what he hath done,
as a punishment for what hath been done in the body of another, although we, 1 Cor. 11.22. all dye and go to the dust in the first Adam, in that all have sinned, or in whom all have sinned, Rom. 5. ver. 12. compared with the Margin;
as a punishment for what hath been done in the body of Another, although we, 1 Cor. 11.22. all die and go to the dust in the First Adam, in that all have sinned, or in whom all have sinned, Rom. 5. ver. 12. compared with the Margin;
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after that death, when the judgement cometh, which is called in Scripture the second death; and it doth appear that that death will not be the portion of any for any thing that is acted in or by another,
After that death, when the judgement comes, which is called in Scripture the second death; and it does appear that that death will not be the portion of any for any thing that is acted in or by Another,
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in case there were, and that all this that you have said were truth, I suppose there were much more cause for believers to beg of God their infants death,
in case there were, and that all this that you have said were truth, I suppose there were much more cause for believers to beg of God their Infants death,
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there being (as you say) full assurance of their happiness dying, and so much fear of their condemnation, living, to see the temptations to which in their growth they are subject.
there being (as you say) full assurance of their happiness dying, and so much Fear of their condemnation, living, to see the temptations to which in their growth they Are Subject.
Nay, if no child dying in infancy shall ever be cast into the lake of fire, what should then deny but that it should be enrolled in the Chronicles as the mercifullest act that Herod ever did in all his life, when he commanded that all the male children in Bethlehem from two years old and under should be murthered? for had they live to ripe years, probably they would have filled up the measure of their fathers, and contributed as much,
Nay, if no child dying in infancy shall ever be cast into the lake of fire, what should then deny but that it should be enrolled in the Chronicles as the mercifullest act that Herod ever did in all his life, when he commanded that all the male children in Bethlehem from two Years old and under should be murdered? for had they live to ripe Years, probably they would have filled up the measure of their Father's, and contributed as much,
and therefore Herod to be as a blessed memorable butcherous murtherer, that sent so many poor souls as Martyrs to heaven, by the sleight of hand, who had been like never to come thither, had it not been for his merciful cruelty.
and Therefore Herod to be as a blessed memorable butcherous murderer, that sent so many poor Souls as Martyrs to heaven, by the sleight of hand, who had been like never to come thither, had it not been for his merciful cruelty.
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Yea, you your self might be registred as the most indulgent father, who for the saving of the souls of your children, would expose your own to loss, by cutting of your childrens throats as soon as they were born,
Yea, you your self might be registered as the most indulgent father, who for the Saving of the Souls of your children, would expose your own to loss, by cutting of your Children's throats as soon as they were born,
whereas perhaps if they had lived so long, as with their mothers milk to have suckt in the venome of your principles and positions, they might have endangered both body and soul from ever coming thither.
whereas perhaps if they had lived so long, as with their mother's milk to have sucked in the venom of your principles and positions, they might have endangered both body and soul from ever coming thither.
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and yet consectaries that without any inforcement might very well flow from your positions, viz. that no child dying in infancy before they come to have a being to act, shall ever be cast into the lake of fire, which is the second death.
and yet Consequences that without any enforcement might very well flow from your positions, viz. that no child dying in infancy before they come to have a being to act, shall ever be cast into the lake of fire, which is the second death.
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and so considered as in the corrupt lump and mass of perdition, with the rest of all the posterity and brood of old Adam, according to the eternal and immutable decree, proceeding from the sole good pleasure of Gods most holy will, the souls of some of them are bound up in the bundle of life with the Lord their God;
and so considered as in the corrupt lump and mass of perdition, with the rest of all the posterity and brood of old Adam, according to the Eternal and immutable Decree, proceeding from the sole good pleasure of God's most holy will, the Souls of Some of them Are bound up in the bundle of life with the Lord their God;
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and next shall rescue those Scriptures by you alledged, out of your hands, giving them to speak in that peculiar sense they were at first intended by the holy Ghost.
and next shall rescue those Scriptures by you alleged, out of your hands, giving them to speak in that peculiar sense they were At First intended by the holy Ghost.
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And first, my learned Antagonist, had you placed the ground of your hope distributively, viz. upon the children of believers, you might have had some foundation for it,
And First, my learned Antagonist, had you placed the ground of your hope distributively, viz. upon the children of believers, you might have had Some Foundation for it,
because the promise of the Covenant doth no less appertain to Infants, then to those of ripe years; Gen. 17.7. I will be a God to thee and to thy seed.
Because the promise of the Covenant does no less appertain to Infants, then to those of ripe Years; Gen. 17.7. I will be a God to thee and to thy seed.
But whereas you take it collectively, and universally, including therein the children of Turks, Jews, Pagans, Infidels, you have neither rule nor word,
But whereas you take it collectively, and universally, including therein the children of Turks, jews, Pagans, Infidels, you have neither Rule nor word,
but leave all the work, as I do, to Gods secret decree of predestination, wherein he may do with his own what his good will and pleasure is, either to save,
but leave all the work, as I do, to God's secret Decree of predestination, wherein he may do with his own what his good will and pleasure is, either to save,
and it is enough to me that we may hope well of them, because God by his promise hath ingaged himself (wherein he cannot lye, nor deny himself) to be a God in covenant not with us onely, but with our children likewise:
and it is enough to me that we may hope well of them, Because God by his promise hath engaged himself (wherein he cannot lie, nor deny himself) to be a God in Covenant not with us only, but with our children likewise:
and were it not upon the account of the decree of election (which is the foundation of all the promise) wherein God hath mercy on whom he will have mercy,
and were it not upon the account of the Decree of election (which is the Foundation of all the promise) wherein God hath mercy on whom he will have mercy,
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Besides, my good friend, have you yet learnt, or do you understand what it is that doth regenerate? If you ascribe this work to the word heard (as it seems you do) you are mainly mistaken;
Beside, my good friend, have you yet learned, or do you understand what it is that does regenerate? If you ascribe this work to the word herd (as it seems you do) you Are mainly mistaken;
and therefore it can never operate, unless it be understood, which can never he by one that is as yet unregenerate, for the natural man receiveth not the things of the spirit of God,
and Therefore it can never operate, unless it be understood, which can never he by one that is as yet unregenerate, for the natural man receives not the things of the Spirit of God,
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The word, which is the power of God to salvation, doth not make believers, but God first makes them so by sanctifying of their natures and giving them to believe.
The word, which is the power of God to salvation, does not make believers, but God First makes them so by sanctifying of their nature's and giving them to believe.
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The word of God in Regeneration hath no greater force or power then the word of the Prophets and Apostles had in raising of the dead, which had no other operation then to be tanquam signum, as a sign of the thing done, or as a moral instrument;
The word of God in Regeneration hath no greater force or power then the word of the prophets and Apostles had in raising of the dead, which had no other operation then to be tanquam signum, as a Signen of the thing done, or as a moral Instrument;
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and not the word in the hearing of it, and that Regeneration is principally necessary to give us ingress into heaven, God may then as well regenerate infants by his secret power unsearchable to us,
and not the word in the hearing of it, and that Regeneration is principally necessary to give us ingress into heaven, God may then as well regenerate Infants by his secret power unsearchable to us,
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though they neither hear nor understand, as he doth those that are of riper years, by so weak an instrument as the word and Gospel is, which hath no such inherent power in and of it self.
though they neither hear nor understand, as he does those that Are of riper Years, by so weak an Instrument as the word and Gospel is, which hath not such inherent power in and of it self.
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Secondly, this your assertion labours of another sickness, viz. a false supposition, that nothing but actual sins expose men to the danger of being cast into the lake of fire,
Secondly, this your assertion labours of Another sickness, viz. a false supposition, that nothing but actual Sins expose men to the danger of being cast into the lake of fire,
whereas the truth is, That original sin or that hereditary pravity we brought with us into the world, deriving it from our parents, who conceived us in sin, hath so much of filthiness and uncleanness in it, that God may justly cast a new-born infant into the lake of fire for it,
whereas the truth is, That original since or that hereditary pravity we brought with us into the world, deriving it from our Parents, who conceived us in since, hath so much of filthiness and uncleanness in it, that God may justly cast a newborn infant into the lake of fire for it,
unless it be washed clean by the blood of Jesus, who is the alone way, the truth & the life, and through whose alone merits we have an access into the Holy of Holies; into which place are admitted onely these whose names are written in the Lambs book of life, whose names are written in heaven;
unless it be washed clean by the blood of jesus, who is the alone Way, the truth & the life, and through whose alone merits we have an access into the Holy of Holies; into which place Are admitted only these whose names Are written in the Lambs book of life, whose names Are written in heaven;
Another thing which you give out in the nature of a reason why infants cannot be damned, is, viz. for that their not having of faith will never be charged upon them as sin.
another thing which you give out in the nature of a reason why Infants cannot be damned, is, viz. for that their not having of faith will never be charged upon them as since.
as to infants now in existence, which law might require the exerting, or putting out of any act or duty which their minority is uncapable to receive, or to perform:
as to Infants now in existence, which law might require the exerting, or putting out of any act or duty which their minority is uncapable to receive, or to perform:
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What you bring forth in evidence to what you here aim at, viz. Rom. 5.13. sin is not imputed where there is no law, is so far from answering your desire, that it cuts the throat of your assertion.
What you bring forth in evidence to what you Here aim At, viz. Rom. 5.13. since is not imputed where there is no law, is so Far from answering your desire, that it cuts the throat of your assertion.
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and ver. 11. laies down this, that we have received attonement by him, whence he makes this corollary, ver. 12. that as by the first Adam sin and death entred into the world,
and for. 11. lays down this, that we have received atonement by him, whence he makes this Corollary, ver. 12. that as by the First Adam since and death entered into the world,
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but before the law was given there could be no sin, because where there is no law there is no transgression, as Chap. 4.15. and therefore all have not sinned in Adam.
but before the law was given there could be no since, Because where there is no law there is no Transgression, as Chap. 4.15. and Therefore all have not sinned in Adam.
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Now here the Apostle denies the assumption, or minor proposition, affirming the contrary, that sin was before the law given by Moses, constantly affirming, that howsoever it was not imputed, (i. e.) reckoned,
Now Here the Apostle Denies the Assump, or minor proposition, affirming the contrary, that since was before the law given by Moses, constantly affirming, that howsoever it was not imputed, (i. e.) reckoned,
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and for a more full manifestation hereof, he distinguisheth mankind into infants and those of ripe years, wherein he affirms by the effect, that not onely those that were of ripe years had died, who had sinned in their own persons,
and for a more full manifestation hereof, he Distinguisheth mankind into Infants and those of ripe Years, wherein he affirms by the Effect, that not only those that were of ripe Years had died, who had sinned in their own Persons,
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for the salving whereof I must open the words, which do evidence that the Disciples had a prejudice and a cruell one too against infants, thinking (as the Anabaptists do) that they understood nothing of Christ nor of the kingdom of Grace;
for the salving whereof I must open the words, which do evidence that the Disciples had a prejudice and a cruel one too against Infants, thinking (as the Anabaptists doe) that they understood nothing of christ nor of the Kingdom of Grace;
but all that our Saviour intends is, Of such, (i. e.) of such in covenant-relation, is the kingdom of God, of such subjects, (i. e.) infants as well as others.
but all that our Saviour intends is, Of such, (i. e.) of such in Covenant relation, is the Kingdom of God, of such subject's, (i. e.) Infants as well as Others.
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You have one reason more for the defence of your assertion, that no child dying in infancy, &c. And that, I conceive, you offer by way of anticipation to what might be objected from Rom. 5.15, 16, 17, 18, 19. concerning the imputation of Adams sin to all his posterity, and thus you state it;
You have one reason more for the defence of your assertion, that no child dying in infancy, etc. And that, I conceive, you offer by Way of anticipation to what might be objected from Rom. 5.15, 16, 17, 18, 19. Concerning the imputation of Adams sin to all his posterity, and thus you state it;
But perhaps you foresaw the instance that would be given in against you in that man Christ Jesus, from the acting of whose person in his own body all other bodies that do expect,
But perhaps you foresaw the instance that would be given in against you in that man christ jesus, from the acting of whose person in his own body all other bodies that do expect,
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or hope for any reward of all their labours of love, they do participate, for of his fulness have we all received, and we all are made perfect through his comliness that he shall put upon us,
or hope for any reward of all their labours of love, they do participate, for of his fullness have we all received, and we all Are made perfect through his comeliness that he shall put upon us,
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And therefore, my good friends, this is but gratis dictum, and you do herein grosly suborn and abuse that place of the Apostle, to serve your base ends;
And Therefore, my good Friends, this is but gratis dictum, and you do herein grossly suborn and abuse that place of the Apostle, to serve your base ends;
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or in whom all have sinned, Rom. 5.12. and here sure the dust so flies in your eyes, that all the skil and labour you can take will never wipe it away.
or in whom all have sinned, Rom. 5.12. and Here sure the dust so flies in your eyes, that all the skill and labour you can take will never wipe it away.
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For first, you do confess that all Infants as well as others sinned in Adam, and why should you not alike confess from that very place, Rom. 5.18. that therefore judgement upon all to condemnation, should pass upon infants as well as others;
For First, you do confess that all Infants as well as Others sinned in Adam, and why should you not alike confess from that very place, Rom. 5.18. that Therefore judgement upon all to condemnation, should pass upon Infants as well as Others;
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and therefore from this place you suppose it clear, that no soul shall eternally be cast into the lake for the sin of another (i. e.) for Adams sin.
and Therefore from this place you suppose it clear, that no soul shall eternally be cast into the lake for the since of Another (i. e.) for Adams since.
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yet were they eternal according to the nature and essence of them, and in respect of the dignity of the person, being God-man, they were equivalent to any or all of those sufferings which are eternal for time and continuance;
yet were they Eternal according to the nature and essence of them, and in respect of the dignity of the person, being God-man, they were equivalent to any or all of those sufferings which Are Eternal for time and Continuance;
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or those infants which suffered in the destruction of Sodom; or those infants in the conspiracy of Corah, where the little children are said to be swallowed into the pit?
or those Infants which suffered in the destruction of Sodom; or those Infants in the Conspiracy of Corah, where the little children Are said to be swallowed into the pit?
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By soul here is meant the person, the principal part being put for the whole, by a Synecdoche, as Lev. 7.18, 20, 21. By dying here, more properly is understood a metaphorical death, viz. afflictions, wars, judgements, plague, famine, captivity, loss of comforts formerly enjoyed.
By soul Here is meant the person, the principal part being put for the Whole, by a Synecdoche, as Lev. 7.18, 20, 21. By dying Here, more properly is understood a metaphorical death, viz. afflictions, wars, Judgments, plague, famine, captivity, loss of comforts formerly enjoyed.
and beyond this to extend the words, to eternal, or second death, or to be cast into the lake, is not with any right reason to be forced from this place:
and beyond this to extend the words, to Eternal, or second death, or to be cast into the lake, is not with any right reason to be forced from this place:
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for how could they know which of their Fathers went into that lake, or suffered the second death? And therefore if we may (as we ought to do) suppose the answer of God to be ad idem, and not impertinent to their cavil and charge,
for how could they know which of their Father's went into that lake, or suffered the second death? And Therefore if we may (as we ought to do) suppose the answer of God to be ad idem, and not impertinent to their cavil and charge,
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then the construction of these words must necessarily be confined to temporal afflictions, as war, famine, &c. or at worst, to death, temporal or natural:
then the construction of these words must necessarily be confined to temporal afflictions, as war, famine, etc. or At worst, to death, temporal or natural:
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This might be enlarged, but to him whose eyes are not blinded through prejudice, tis very intelligible, that the utmost of the Prophets scope can be extended no further then this temporal death,
This might be enlarged, but to him whose eyes Are not blinded through prejudice, this very intelligible, that the utmost of the prophets scope can be extended no further then this temporal death,
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if it be marked what the people laid to the charge of God, and supposing God likewise to have made a direct answer unto their charge, without any equivocation or mental reservation;
if it be marked what the people laid to the charge of God, and supposing God likewise to have made a Direct answer unto their charge, without any equivocation or mental reservation;
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then they must needs conclude that little children, as such, cannot be reprobated, for saith Christ, ver. 14. It is not the will of your Father which is in heaven, that one of these little ones should perish.
then they must needs conclude that little children, as such, cannot be reprobated, for Says christ, ver. 14. It is not the will of your Father which is in heaven, that one of these little ones should perish.
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I pray Sir, find out those men that create such an interpretation as you speak of and when you have found them indite such another learned polemical pamphlet against their opinion,
I pray Sir, find out those men that create such an Interpretation as you speak of and when you have found them indite such Another learned polemical pamphlet against their opinion,
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nor have I any thoughts to vindicate it, as conceiving it probable, that you your self have forged this construction out of the anvile of your simple brain,
nor have I any thoughts to vindicate it, as conceiving it probable, that you your self have forged this construction out of the anvil of your simple brain,
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[ And thus we owne the later of the two, which he calleth absurdities, because it is a truth, viz. that no child dying in infancy can possibly be reprobated,
[ And thus we own the later of the two, which he calls absurdities, Because it is a truth, viz. that no child dying in infancy can possibly be reprobated,
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and for the former, it likewise hath been evidenced that children dying in infancy, before they had the act and use of faith, must unavoydably be damned, were it not for the sole good pleasure of Gods most holy will, who hath chosen some of them according to the election of Grace, they being in the same lump with others.
and for the former, it likewise hath been evidenced that children dying in infancy, before they had the act and use of faith, must avoidable be damned, were it not for the sole good pleasure of God's most holy will, who hath chosen Some of them according to the election of Grace, they being in the same lump with Others.
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[ As 2. neither such Gentiles or Turks, Indians and Savages, that never heard of Christ, who never enjoyed the Gospel, &c. Answ. To which I answer, first by demanding why he concludeth that there be some Gentiles that never heard of Christ, &c. The Apostle Paul delivereth doctrine contrary to this, saying, have they not all heard? yes verily;
[ As 2. neither such Gentiles or Turks, Indians and Savages, that never herd of christ, who never enjoyed the Gospel, etc. Answer To which I answer, First by demanding why he Concludeth that there be Some Gentiles that never herd of christ, etc. The Apostle Paul Delivereth Doctrine contrary to this, saying, have they not all herd? yes verily;
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and the like, that never heard of Christ? if he hath been among such, pretending himself to be a Minister of Christ, he should have preached Christ unto them;
and the like, that never herd of christ? if he hath been among such, pretending himself to be a Minister of christ, he should have preached christ unto them;
and to entertain the Lord Jesus Christ in their hearts, in whom we believe, without question they might know more of God and his Son Christ then they do;
and to entertain the Lord jesus christ in their hearts, in whom we believe, without question they might know more of God and his Son christ then they do;
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if therefore you have not been faithful in the unrighteous Mammon, who shall commit to your trust the true riches? and therefore if they were faithful in the use of that means which they do enjoy from God, without doubt they might know more of God then they do.
if Therefore you have not been faithful in the unrighteous Mammon, who shall commit to your trust the true riches? and Therefore if they were faithful in the use of that means which they do enjoy from God, without doubt they might know more of God then they do.
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you have already dispatcht infants, even those of Pagans, and sent them into Limbo infantum, for there is no place in heaven for them, (I mean Pagan infants) and to the Lake you say they must not go,
you have already dispatched Infants, even those of Pagans, and sent them into Limbo Infantum, for there is no place in heaven for them, (I mean Pagan Infants) and to the Lake you say they must not go,
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as some are wont to construe that of the taxing of the world by Augustus Caesar, Luke 2. onely of Iudea. Now saith the Apostle, the Iews cannot plead ignorance of the Gospel,
as Some Are wont to construe that of the taxing of the world by Augustus Caesar, Lycia 2. only of Iudea. Now Says the Apostle, the Iews cannot plead ignorance of the Gospel,
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Have they not heard? ver. 18. did not Israel know? ver. 19. but to Israel he saith, All the day long have I stretched out my hands, ver. 21. and you that are so indulgent over those pitiful Pagans,
Have they not herd? ver. 18. did not Israel know? ver. 19. but to Israel he Says, All the day long have I stretched out my hands, ver. 21. and you that Are so indulgent over those pitiful Pagans,
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how is it in right reason imaginable, that when Paul writ this Epistle to the Romans, that every mothers son under heaven should have been a hearer of the Gospel,
how is it in right reason imaginable, that when Paul writ this Epistle to the Roman, that every mother's son under heaven should have been a hearer of the Gospel,
yet that they then should have heard the Gospel, and that in so short a time? sure herein your pen did run before your wit, in understanding those words in such a sense:
yet that they then should have herd the Gospel, and that in so short a time? sure herein your pen did run before your wit, in understanding those words in such a sense:
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but you must interpret that place, by comparing it with other such like universal expressions, as Mat. 4.23. Christ healed all manner of sickness, and all manner of diseases: and Act. 10.38. healed all that were oppressed with devils: and Act. 10.12. All manner of four footed beasts, and wild beasts, and creeping things, and foules of the ayre, appeared by Peter as in a great sheet: and Mar. 1.5. All Iudea went out to Iohn Baptist, and all were baptised in the river Iordan: and Iohn 12.19. the Pharisees say of Christ, Behold the world goeth after him: and Mat. 8.34. the whole city went out to meet Christ: and Act. 2.5. men of every nation under heaven.
but you must interpret that place, by comparing it with other such like universal expressions, as Mathew 4.23. christ healed all manner of sickness, and all manner of diseases: and Act. 10.38. healed all that were oppressed with Devils: and Act. 10.12. All manner of four footed beasts, and wild beasts, and creeping things, and fowls of the air, appeared by Peter as in a great sheet: and Mar. 1.5. All Iudea went out to John Baptist, and all were baptised in the river Iordan: and John 12.19. the Pharisees say of christ, Behold the world Goes After him: and Mathew 8.34. the Whole City went out to meet christ: and Act. 2.5. men of every Nation under heaven.
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For as I said before, how can it stand with common sense and right reason, that in so small a tract of time, those inhabitants of the utmost skirts of the world,
For as I said before, how can it stand with Common sense and right reason, that in so small a tract of time, those inhabitants of the utmost skirts of the world,
as America, Peru, Scythia, Tartary, Brasil, Mexico, China, and other corners of the unknowne world, should hear that joyful sound, when as neither the Acts make mention of any preregrination to those places,
as America, Peru, Scythia, Tartary, Brasil, Mexico, China, and other corners of the unknown world, should hear that joyful found, when as neither the Acts make mention of any preregrination to those places,
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nor any Ecclesiastical history gives intelligence thereof? yea and when as to Fathers who lived four or five hundred years after Christ, both the Indies were then unknown unto them;
nor any Ecclesiastical history gives intelligence thereof? yea and when as to Father's who lived four or five hundred Years After christ, both the Indies were then unknown unto them;
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when as the purpose of God that way, was limited to the narrow scantling of the Jewish nation? He shewed his word unto Iacob his statutes and judgements unto Israel;
when as the purpose of God that Way, was limited to the narrow scantling of the Jewish Nation? He showed his word unto Iacob his statutes and Judgments unto Israel;
he hath not dealt so with any nation, &c. You onely have I known of all the families of the earth, &c. No Sir, such prankes of preaching the Gospel, where they have not a special mission, would suit far better with such Itinerants as you are, to proselyte the Indians;
he hath not dealt so with any Nation, etc. You only have I known of all the families of the earth, etc. No Sir, such pranks of preaching the Gospel, where they have not a special mission, would suit Far better with such Itinerants as you Are, to proselyte the Indians;
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By what afterwards you write, you seem to tread the mizmaze, viz. that we receiving what knowledge we have of such, upon a report of some history or travellers,
By what afterwards you write, you seem to tread the mizmaze, viz. that we receiving what knowledge we have of such, upon a report of Some history or travellers,
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Those travellers you speak of, of ours, are men of parts and ingenuity, and through long pains and difficulties, have made new discoveries of several parts of the habitable world;
Those travellers you speak of, of ours, Are men of parts and ingenuity, and through long pains and difficulties, have made new discoveries of several parts of the habitable world;
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nay Devils, than men, I mean for some of them; nay such as the Prophet speaks of, Ezek. 3.5. a people of a strange speech & of a hard language, and whose words thou canst not understand, Canibals, Satyres, who do really worship the Devil.
nay Devils, than men, I mean for Some of them; nay such as the Prophet speaks of, Ezekiel 3.5. a people of a strange speech & of a hard language, and whose words thou Canst not understand, Cannibals, Satires, who do really worship the devil.
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But the quickest-sighted of all the Astrologers could never read any thing of the Lord Jesus Christ in all the firmament of heaven, which is to the Iews a stumbling-block,
But the quickest-sighted of all the Astrologers could never read any thing of the Lord jesus christ in all the firmament of heaven, which is to the Iews a stumbling-block,
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and to the Gentiles foolishness, the Scriptures wholly ascribing the knowledge of the mystery to the Son of God, revealing it from the bosome of the Father,
and to the Gentiles foolishness, the Scriptures wholly ascribing the knowledge of the mystery to the Son of God, revealing it from the bosom of the Father,
why then, saith the man, how shall they believe in him, of whom they have not heard? from Rom. 10. and how can they reject that which was never tendered unto them?
why then, Says the man, how shall they believe in him, of whom they have not herd? from Rom. 10. and how can they reject that which was never tendered unto them?
for many pagans who never heard of Christ, and are under no covenant but that of works, are condemned, not for not believing in him of whom they never heard, Rom. 10.14. nor for the breach of the covenant of Grace, but for the breach of the covenant of works;
for many Pagans who never herd of christ, and Are under no Covenant but that of works, Are condemned, not for not believing in him of whom they never herd, Rom. 10.14. nor for the breach of the Covenant of Grace, but for the breach of the Covenant of works;
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They received a talent in Adam their primogenitor, and he forfeited it both to himself and all his posterity, whereof unless redemption be made by Jesus Christ, they are utterly lost persons.
They received a talon in Adam their primogenitor, and he forfeited it both to himself and all his posterity, whereof unless redemption be made by jesus christ, they Are utterly lost Persons.
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[ But the Gentiles, if they cannot, notwithstanding all that they can do, hear of Christ in the Doctrine of the Gospel in express words, that they have a means from God by which they in their consciences may be accused or excused in the day when God shall judge the secrets of men by Jesus Christ, Rom. 2.14, 15, 16. See also chap. 1 from ver. 18. to the end:
[ But the Gentiles, if they cannot, notwithstanding all that they can do, hear of christ in the Doctrine of the Gospel in express words, that they have a means from God by which they in their Consciences may be accused or excused in the day when God shall judge the secrets of men by jesus christ, Rom. 2.14, 15, 16. See also chap. 1 from for. 18. to the end:
by which means there is such a discovery of God from the creation of the world, that the invisible things of him are clearly seen, being understood by the things that are made,
by which means there is such a discovery of God from the creation of the world, that the invisible things of him Are clearly seen, being understood by the things that Are made,
but not onely in the far countries, but even here in England, where the Gospel is preached, there are many that are strangers from the life of God, I do freely grant, the greater is their sin:
but not only in the Far countries, but even Here in England, where the Gospel is preached, there Are many that Are Strangers from the life of God, I do freely grant, the greater is their since:
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and as it is just with God to give those Gentiles over to a reprobate mind, that did not like to retain the knowledge of God which they had or might have had by the things that are made;
and as it is just with God to give those Gentiles over to a Reprobate mind, that did not like to retain the knowledge of God which they had or might have had by the things that Are made;
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so in like manner will the just and righteous judgement of God appear toward them which have Jesus Christ preached unto them in the Doctrine of the Gospel,
so in like manner will the just and righteous judgement of God appear towards them which have jesus christ preached unto them in the Doctrine of the Gospel,
and they receive him not, in suffering the mystery of iniquity to cloud and darken their understanding, by the coming of the man of sin. 2 Thes. 2.9.10, 11, 12. Whose coming is after the working of Satan with all power and signes,
and they receive him not, in suffering the mystery of iniquity to cloud and darken their understanding, by the coming of the man of since. 2 Thebes 2.9.10, 11, 12. Whose coming is After the working of Satan with all power and Signs,
and lying wonders, and with all deceivableness of unrighteousness in them that perish, Because they received not the love of the truth that they might be saved;
and lying wonders, and with all deceivableness of unrighteousness in them that perish, Because they received not the love of the truth that they might be saved;
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and for this cause, God shall send them strong delusion, that they should believe a lye, that they all might be damned who believed not the truth, but had pleasure in unrighteousness:
and for this cause, God shall send them strong delusion, that they should believe a lie, that they all might be damned who believed not the truth, but had pleasure in unrighteousness:
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because they receive not the love of the truth, even the teaching of Jesus Christ in these things that are written, Ioh. 20.31. that they might believe that Jesus is the Christ, and that believing they might have life through his name. ]
Because they receive not the love of the truth, even the teaching of jesus christ in these things that Are written, John 20.31. that they might believe that jesus is the christ, and that believing they might have life through his name. ]
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And if in this whole paragraph your meaning be onely this, that in the defect of the revelation of Jesus Christ, yet that the Gentiles have so much made known unto them by the invisible things of God,
And if in this Whole paragraph your meaning be only this, that in the defect of the Revelation of jesus christ, yet that the Gentiles have so much made known unto them by the invisible things of God,
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But if you have any secret reserve (for indeed you are a pitiful soul) that any of those herd of Goats, the Gentiles I mean, should have any possibility of salvation,
But if you have any secret reserve (for indeed you Are a pitiful soul) that any of those heard of Goats, the Gentiles I mean, should have any possibility of salvation,
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if they cannot, notwithstanding all that they can do, hear of Christ, &c. which, as the words import, imply an abominable slander against the majesty of God,
if they cannot, notwithstanding all that they can do, hear of christ, etc. which, as the words import, imply an abominable slander against the majesty of God,
but being impeded by a more supreme power, were not able to compass their desires. Sir, learn to be more modest and reverent in treating of such divine things.
but being impeded by a more supreme power, were not able to compass their Desires. Sir, Learn to be more modest and reverend in treating of such divine things.
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Alas, so far are the heathens for a can or a will, I mean, power or desire, that there is neither of them in professed Christians, but what is of Gods own working, who giveth both to will and to do according to his good pleasure.
Alas, so Far Are the Heathens for a can or a will, I mean, power or desire, that there is neither of them in professed Christians, but what is of God's own working, who gives both to will and to do according to his good pleasure.
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But alas, what persons, or cause is there in the world, that are so base and degenerate, that cannot suborne some luxuriant tongues to plead their case, though never so abominable?
But alas, what Persons, or cause is there in the world, that Are so base and degenerate, that cannot suborn Some luxuriant tongues to plead their case, though never so abominable?
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I have now done with this, and so proceed to hear what you can speak for your selfe in the defence of the position from the third absurdity, which is this; The third absurdity.
I have now done with this, and so proceed to hear what you can speak for your self in the defence of the position from the third absurdity, which is this; The third absurdity.
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[ If the foresight of sin should be the cause of reprobation, then the elect should be equally lyable to the decree of reprobation as the reprobates themselves, they all being alike in the corrupt mass and lump of Adams transgression.
[ If the foresight of since should be the cause of reprobation, then the elect should be equally liable to the Decree of reprobation as the Reprobates themselves, they all being alike in the corrupt mass and lump of Adams Transgression.
and now he hath thrust out all, except it be this one single term, Sin, that he may bring, reprobation to eternal destruction, to the narrow scantling of Adams transgression:
and now he hath thrust out all, except it be this one single term, since, that he may bring, reprobation to Eternal destruction, to the narrow scantling of Adams Transgression:
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and I can allow him more Scriptures then he hath set down to his argument, Iob 14.4. and 15.14. Psal. 51.5. all which, together with the Scriptures he bringeth, do I confess, prove that the whole lump of mankind is polluted with Sin;
and I can allow him more Scriptures then he hath Set down to his argument, Job 14.4. and 15.14. Psalm 51.5. all which, together with the Scriptures he brings, do I confess, prove that the Whole lump of mankind is polluted with since;
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for although all the fruits and effects of that sin in the first Adam do accompany us, untill we come to the dust from whence we were taken, which is Gen. 3.16, 17, 18, 19. Womens sorrow, being multiplyed,
for although all the fruits and effects of that since in the First Adam do accompany us, until we come to the dust from whence we were taken, which is Gen. 3.16, 17, 18, 19. Women's sorrow, being multiplied,
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so as that man must eat of it in sorrow all the dayes of his life, eating bread in the sweat of his face, being accompanied with pain and sickness, which are the companions of death, till he return to the ground;
so as that man must eat of it in sorrow all the days of his life, eating bred in the sweat of his face, being accompanied with pain and sickness, which Are the Sodales of death, till he return to the ground;
there is onely then your bare denial that eternal death is not the reward or wages of this sinful pollution, the contrary whereof is incumbent on me to prove, to make my charge good against you with that third absurdity.
there is only then your bore denial that Eternal death is not the reward or wages of this sinful pollution, the contrary whereof is incumbent on me to prove, to make my charge good against you with that third absurdity.
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Now to prove that the first sin of Adam was ours, not because he is our father by nature, (though that be a ground of the imputation also) but because he is such a father by Covenant and law, the law and Covenant of works being laid in pawn in his hand;
Now to prove that the First since of Adam was ours, not Because he is our father by nature, (though that be a ground of the imputation also) but Because he is such a father by Covenant and law, the law and Covenant of works being laid in pawn in his hand;
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1. First, a partaking of the first sin of Adam; we all sinned in him, Rom. 5.12, 14, 15. 2. Secondly, the want of the Image of God, Rom. 3.23. called the glory of God, or original righteousness.
1. First, a partaking of the First since of Adam; we all sinned in him, Rom. 5.12, 14, 15. 2. Secondly, the want of the Image of God, Rom. 3.23. called the glory of God, or original righteousness.
but with Adam as a publique person representing all mankind, and having our common nature as a father, both by nature and law, which came from the meer free-will of God:
but with Adam as a public person representing all mankind, and having our Common nature as a father, both by nature and law, which Come from the mere freewill of God:
He was as the root and stock of all mankind, Rom. 5.19. By one mans disobedience many were made sinners, (i. e.) morally and legally, but not physically and personally, the fruit and effect of which is death and damnation; for Rom. 6.23.
He was as the root and stock of all mankind, Rom. 5.19. By one men disobedience many were made Sinners, (i. e.) morally and legally, but not physically and personally, the fruit and Effect of which is death and damnation; for Rom. 6.23.
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The wages of sin is death, not onely temporal or natural death, but as the Apostles Antithesis necessarily carries it, spiritual and eternal death, in opposition to eternal life acquired by Jesus Christ the second Adam.
The wages of since is death, not only temporal or natural death, but as the Apostles Antithesis necessarily carries it, spiritual and Eternal death, in opposition to Eternal life acquired by jesus christ the second Adam.
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to ver. 19. carries this clear, that every mouth may be stopped, by a comparison of our righteousness and life received by Jesus Christ, with sin and death contracted from Adam; that as by the disobedience of Adam we were made sinners, viz. sinners by imputation, his sin being laid upon our account,
to ver. 19. carries this clear, that every Mouth may be stopped, by a comparison of our righteousness and life received by jesus christ, with since and death contracted from Adam; that as by the disobedience of Adam we were made Sinners, viz. Sinners by imputation, his since being laid upon our account,
The second thing considerable in original sin, is a privation of the Image of God, the glory of God, or original righteousness; of this see Rom. 3.23. Eccles. 7.29. Ephes. 4.24. which uprightness had been hereditary, had man kept his first station;
The second thing considerable in original since, is a privation of the Image of God, the glory of God, or original righteousness; of this see Rom. 3.23. Eccles. 7.29. Ephesians 4.24. which uprightness had been hereditary, had man kept his First station;
So that, there unavoidably succeeding a defect of conformity to the law of God, which sinless nature did enjoy, necessarily must it draw with it the sin of that nature which it voluntarily had contracted, viz. Original unrighteousness. Whence I reason thus;
So that, there avoidable succeeding a defect of conformity to the law of God, which sinless nature did enjoy, necessarily must it draw with it the since of that nature which it voluntarily had contracted, viz. Original unrighteousness. Whence I reason thus;
and to have eternal death as the reward thereof, 1 Ioh. 3.4. Rom. 3.23. But every defect of conformity with the law of God is such a transgression. Therefore, &c. The Minor is proved from those places, 1 Cor. 2.14. and 2 Cor. 3.5. Rom. 3.10. and Rom. 7.18. cum multis aliis.
and to have Eternal death as the reward thereof, 1 John 3.4. Rom. 3.23. But every defect of conformity with the law of God is such a Transgression. Therefore, etc. The Minor is proved from those places, 1 Cor. 2.14. and 2 Cor. 3.5. Rom. 3.10. and Rom. 7.18. cum multis Others.
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and for the Minor, that is confirmed abundantly, and that in a special manner in the greatest part of Rom. 7. where the nature of original sin is most lively represented,
and for the Minor, that is confirmed abundantly, and that in a special manner in the greatest part of Rom. 7. where the nature of original since is most lively represented,
and the Apostle not onely for himself, but for all others, bemoanes their sad estate, in respect of the natural inherency of that depravation of our nature.
and the Apostle not only for himself, but for all Others, bemoans their sad estate, in respect of the natural inherency of that depravation of our nature.
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And whereas you, Sir, were pleased to supply me with places to prove what I intended as to original sin, I must tell you, it was not for want of stock that I had then in store,
And whereas you, Sir, were pleased to supply me with places to prove what I intended as to original since, I must tell you, it was not for want of stock that I had then in store,
And therefore that you may see that the subject is not any wayes lame or defective for want of sufficient authority to support it, take these texts of Scripture, ex abundanti, for the confirmation of it. Gen. 6.5. and 8.21. Iob 14.5. Psal. 57.7. Isa. 64.10. Ier. 17.9. Matth. 15.12. Ioh. 3.6. Rom. 5.12, &c. and 6.16, &c. and 8.6, 7. &c. Eph. 2.3. and 4.22. Col. 3.9, 11. Tit. 3.3. Heb. 12.1. Iam. 1.14, 15 &c.
And Therefore that you may see that the Subject is not any ways lame or defective for want of sufficient Authority to support it, take these texts of Scripture, ex abundanti, for the confirmation of it. Gen. 6.5. and 8.21. Job 14.5. Psalm 57.7. Isaiah 64.10. Jeremiah 17.9. Matthew 15.12. John 3.6. Rom. 5.12, etc. and 6.16, etc. and 8.6, 7. etc. Ephesians 2.3. and 4.22. Col. 3.9, 11. Tit. 3.3. Hebrew 12.1. Iam. 1.14, 15 etc.
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I say Sir, though to affirm this doth utterly interfere with your first position, where you affirm that the elect cannot become reprobates, neither can reprobates become elect:
I say Sir, though to affirm this does utterly interfere with your First position, where you affirm that the elect cannot become Reprobates, neither can Reprobates become elect:
[ But yet lest it should be thought that there is some weight in that Scripture which he quoteth out of Ephes. 2.1, 2, 3. Children of wrath even as others, to prove that reprobation to the second death, is for that sin in Adam, or that infants dying in infancy, should be cast into the lake of fire for the same;
[ But yet lest it should be Thought that there is Some weight in that Scripture which he quoteth out of Ephesians 2.1, 2, 3. Children of wrath even as Others, to prove that reprobation to the second death, is for that since in Adam, or that Infants dying in infancy, should be cast into the lake of fire for the same;
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for first consider, that these words in ver. 1. you hath he quickened who were dead in trespasses and sins, cannot relate to their being in the corrupt mass or lump of Adams transgression,
for First Consider, that these words in ver. 1. you hath he quickened who were dead in Trespasses and Sins, cannot relate to their being in the corrupt mass or lump of Adams Transgression,
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because it relateth to their conversation, or course of life, as they had a being in this world, ver. 2.3. wherein in time past ye walked according to the course of this world, amongst whom we all had our conversation in times past, &c. By which it doth appear, that he doth not speak to the Ephesians of what they were as they first came into the world as Infants;
Because it relateth to their Conversation, or course of life, as they had a being in this world, ver. 2.3. wherein in time passed you walked according to the course of this world, among whom we all had our Conversation in times past, etc. By which it does appear, that he does not speak to the Ephesians of what they were as they First Come into the world as Infants;
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as they were grown persons in the lusts of the flesh and the mind, fulfilling the desires thereof, and being by nature the children of wrath even as others. ]
as they were grown Persons in the Lustiest of the Flesh and the mind, fulfilling the Desires thereof, and being by nature the children of wrath even as Others. ]
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What man, are you so confident of this first fruits of your brain, as to think that you have answered all things of weight, in what I have formerly written to your positions? Truly Sir,
What man, Are you so confident of this First fruits of your brain, as to think that you have answered all things of weight, in what I have formerly written to your positions? Truly Sir,
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Your first reason is, because those words ver. 1. you hath he quickned who were dead in trespasses and sins, cannot relate to their being in the corrupt lump,
Your First reason is, Because those words ver. 1. you hath he quickened who were dead in Trespasses and Sins, cannot relate to their being in the corrupt lump,
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yet oftentimes it is described by words of the plural number. So Psal. 51.5. the original carries it, Behold I was shapen in iniquities, and in sins did my mother conceive me. and Joh. 9.34. thou wast altogether born in sins, and Col. 2.13. you being dead in your sins; And so here.
yet oftentimes it is described by words of the plural number. So Psalm 51.5. the original carries it, Behold I was shapen in iniquities, and in Sins did my mother conceive me. and John 9.34. thou wast altogether born in Sins, and Col. 2.13. you being dead in your Sins; And so Here.
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Secondly you must know, that every particular person is the subject of that sin, and in every member and part of that particular person is that sin inherent;
Secondly you must know, that every particular person is the Subject of that since, and in every member and part of that particular person is that since inherent;
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there is an infective that hath spread over both body and soul, and even all the faculties of them both, having contracted that defilement by an hereditary propagation;
there is an infective that hath spread over both body and soul, and even all the faculties of them both, having contracted that defilement by an hereditary propagation;
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and why may not the Holy Ghost, for the exaggerating of the greatness of our natural corruption, make use of words in the plural number, in setting forth of this sin,
and why may not the Holy Ghost, for the exaggerating of the greatness of our natural corruption, make use of words in the plural number, in setting forth of this since,
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Fourthly, you might easily perceive what I chiefly insisted on in the quoting of that Scripture, having set it down in words at length and not in figures, by nature children of wrath.
Fourthly, you might Easily perceive what I chiefly insisted on in the quoting of that Scripture, having Set it down in words At length and not in figures, by nature children of wrath.
No Sir, it is the close of the 3. ver. which I mainly intend, and which the Holy Ghost applies singly to the hereditary and original depravation of our sinful nature, lineally descending from our primogenitor Adam, who howsoever he was created in the image of God,
No Sir, it is the close of the 3. ver. which I mainly intend, and which the Holy Ghost Applies singly to the hereditary and original depravation of our sinful nature, lineally descending from our primogenitor Adam, who howsoever he was created in the image of God,
the servant set up in honour to the disgrace and contumely of the mistress, Nature (I mean) being placed by you in the chair of state, instead of Grace.
the servant Set up in honour to the disgrace and contumely of the mistress, Nature (I mean) being placed by you in the chair of state, instead of Grace.
But doth our law judge any man before it hear him, and know what he doth? I will therefore bring your reasons to the touchstone, whereby you endeavour to confirm this assertion, viz. that nature is so far from leading men into sin, that the teachings of it are against sin;
But does our law judge any man before it hear him, and know what he does? I will Therefore bring your Reasons to the touchstone, whereby you endeavour to confirm this assertion, viz. that nature is so Far from leading men into since, that the teachings of it Are against since;
and therein likewise to the external acts of civil righteousness, and that not as acted from any internal principle of a desire of glorifying of God therein,
and therein likewise to the external acts of civil righteousness, and that not as acted from any internal principle of a desire of glorifying of God therein,
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and are in part yet extant, hath not left us any one discourse by which it might appear that he bestowed any paines in searching after the knowledge of God,
and Are in part yet extant, hath not left us any one discourse by which it might appear that he bestowed any pains in searching After the knowledge of God,
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what then may be concluded of the whole croud and rout of them? but as what the Apostle ver. 12. having a consideration of them as in their pure naturals,
what then may be concluded of the Whole crowd and rout of them? but as what the Apostle ver. 12. having a consideration of them as in their pure naturals,
A preacher they have not, and how should they believe in him of whom they have not heard? and how shall they hear without a preacher? Natural ability to know the mystery of the kingdome of God, they have not for the natural man perceives not the things of the Spirit;
A preacher they have not, and how should they believe in him of whom they have not herd? and how shall they hear without a preacher? Natural ability to know the mystery of the Kingdom of God, they have not for the natural man perceives not the things of the Spirit;
What then was become of this mans reason thus to bragg of men in their pure naturals, which are so befogged that they are never able to extricate themselves?
What then was become of this men reason thus to brag of men in their pure naturals, which Are so befogged that they Are never able to extricate themselves?
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[ 2. Because those that were given over of God to a reprobate mind, being filled with all unrighteousness, Rom. 1.28. are said ver. 31. to to be without natural affections:
[ 2. Because those that were given over of God to a Reprobate mind, being filled with all unrighteousness, Rom. 1.28. Are said for. 31. to to be without natural affections:
and so the word properly signifies in quo non inest affectus amoris illius mutui inter parentes & liberos, who are destitute of that reciprocal love that ought to be between husband and wise, parents and children.
and so the word properly signifies in quo non Inset affectus amoris Illius mutui inter Parents & Liberos, who Are destitute of that reciprocal love that ought to be between husband and wise, Parents and children.
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And now be judge your self, what a sad reason you have brought upon the Stage for the advancing of nature, that (as you say) it is so far from leading men to sin, that the teachings of it are against sin;
And now be judge your self, what a sad reason you have brought upon the Stage for the advancing of nature, that (as you say) it is so Far from leading men to since, that the teachings of it Are against since;
because, (for such is the strength of your reason, or else it is nothing) such given over by God to a reprobate mind, are without that reciprocal or mutual love that ought to be between husband and wife, parents and children.
Because, (for such is the strength of your reason, or Else it is nothing) such given over by God to a Reprobate mind, Are without that reciprocal or mutual love that ought to be between husband and wife, Parents and children.
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and order in their Church-assemblies, and in particular concerning prayer, whether covered or uncovered, and thereby occasionally of short hair and long hair, and ver. 14. Doth not nature it self teach you that if a man have long hair it is a shame unto him:
and order in their Church assemblies, and in particular Concerning prayer, whither covered or uncovered, and thereby occasionally of short hair and long hair, and for. 14. Does not nature it self teach you that if a man have long hair it is a shame unto him:
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for if we look upon other nations, and take the pains to search Antiquity concerning their fashions, you shall find that it was a long time before the Romans used any clipping of the hair,
for if we look upon other Nations, and take the pains to search Antiquity Concerning their fashions, you shall find that it was a long time before the Romans used any clipping of the hair,
nor would Lycurgus suffer it among the Lacedemonians; and if it were unnatural, why did Absalom were long hair? 2 Sam. 18.9. or why was the law of the Nazarites permitted? It is very apparent therefore that the Apostles meaning is, that custome being (as it were another nature) it was not the manner, custome and fashion of these parts, at least among the Corinthians, to weare long hair, because it was an Argument of too much effeminacy.
nor would Lycurgus suffer it among the Lacedaemonians; and if it were unnatural, why did Absalom were long hair? 2 Sam. 18.9. or why was the law of the nazarites permitted? It is very apparent Therefore that the Apostles meaning is, that custom being (as it were Another nature) it was not the manner, custom and fashion of these parts, At least among the Corinthians, to wear long hair, Because it was an Argument of too much effeminacy.
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the teachings of nature lead not to sin, because the Apostle directs the Saints what is fit for them to do about long hair, from what the custome was then in use among the Grecians.
the teachings of nature led not to sin, Because the Apostle directs the Saints what is fit for them to do about long hair, from what the custom was then in use among the Greeks.
and so the Ephesiaens, which Paul directeth these words unto, being Gentiles, were not lead unto sin by nature, but nature did in its measure and degree witness against sin,
and so the Ephesiaens, which Paul directeth these words unto, being Gentiles, were not led unto since by nature, but nature did in its measure and degree witness against since,
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and did by its teaching declare them to be the children of wrath, when they lived in such an evil conversation which was contrary to the teaching of it. ]
and did by its teaching declare them to be the children of wrath, when they lived in such an evil Conversation which was contrary to the teaching of it. ]
It is well known to those who are Divines indeed, that these are Hebraismes, to say, one is a son, or child of perdition, as Ioh. 17.12. 2 Thes. 2.3. or that one is a child of disobedience, Eph. 2.2. and 5.6. and Col. 3.6.
It is well known to those who Are Divines indeed, that these Are Hebraisms, to say, one is a son, or child of perdition, as John 17.12. 2 Thebes 2.3. or that one is a child of disobedience, Ephesians 2.2. and 5.6. and Col. 3.6.
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and hence this manner of speaking doth a ise, because whosoever is begotten or born of a man is a man, that which is of a horse is a horse, &c. and therefore by the name of the Son of man is understood him, not which is simply a man as Adam was,
and hence this manner of speaking does a i'm, Because whosoever is begotten or born of a man is a man, that which is of a horse is a horse, etc. and Therefore by the name of the Son of man is understood him, not which is simply a man as Adam was,
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It is observed therefore, that the Hebrews in this their manner of speaking, when they say thou art a son or child of disobedience, a son of perdition, &c. that they assign as it were, disobedience and perdition, to be as the father,
It is observed Therefore, that the Hebrews in this their manner of speaking, when they say thou art a son or child of disobedience, a son of perdition, etc. that they assign as it were, disobedience and perdition, to be as the father,
a child of wrath, not that thou art obnoxious to wrath and condemnation because of thy sins, but that thou art born a child of wrath, guilty of eternal condemnation: so much of the first.
a child of wrath, not that thou art obnoxious to wrath and condemnation Because of thy Sins, but that thou art born a child of wrath, guilty of Eternal condemnation: so much of the First.
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but this nature was lost by the sin of Adam, and instead thereof there succeeded a naughty quality, whereby it comes to pass that there is no natural motion in us,
but this nature was lost by the since of Adam, and instead thereof there succeeded a naughty quality, whereby it comes to pass that there is no natural motion in us,
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And this corruption of the whole nature, which is otherwise called concupiscence, the Apostle cals in this place nature, viz. the first principle or beginning of all evil actions and motions, whether external, or internal;
And this corruption of the Whole nature, which is otherwise called concupiscence, the Apostle calls in this place nature, viz. the First principle or beginning of all evil actions and motions, whither external, or internal;
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Thirdly, nature is oftentimes taken for nativity, or birth, natura a nascendo, because that every one being conceived in sins, and born in iniquities, and that we are born ungodly and enemies to God,
Thirdly, nature is oftentimes taken for Nativity, or birth, Nature a nascendo, Because that every one being conceived in Sins, and born in iniquities, and that we Are born ungodly and enemies to God,
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actually, yet because they are born of sinful parents, the infection becomes hereditary to them, and they likewise children of wrath as well as others:
actually, yet Because they Are born of sinful Parents, the infection becomes hereditary to them, and they likewise children of wrath as well as Others:
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so that the third absurdity will stick as close to your proposition as the spots do to the Leopard: and now I shall have leisure to attend your motion in the removal of your quarters to the fourth absurdity, which is this.
so that the third absurdity will stick as close to your proposition as the spots do to the Leopard: and now I shall have leisure to attend your motion in the removal of your quarters to the fourth absurdity, which is this.
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Answ. Paul was not mistaken, for he hath assigned continuing in sin and unbelief to be the cause of reprobation, Rom. 9.32. and 11.20. and 1.2, 6, 28.
Answer Paul was not mistaken, for he hath assigned Continuing in since and unbelief to be the cause of reprobation, Rom. 9.32. and 11.20. and 1.2, 6, 28.
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Sir, this hath been your dealing in all this tract of reprobation, wherein you make no distinction between non-election or negative reprobation which is before all time, whereon your position is built,
Sir, this hath been your dealing in all this tract of reprobation, wherein you make no distinction between nonelection or negative reprobation which is before all time, whereon your position is built,
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[ Absurd. 5. The same Apostle then answered very unsoundly to these objections, Rom. 9.13, 19. The first is, If God reprobated Esau, because he hated him, he was unjust.
[ Absurd. 5. The same Apostle then answered very unsoundly to these objections, Rom. 9.13, 19. The First is, If God reprobated Esau, Because he hated him, he was unjust.
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The second, ver. 19. why doth he yet find fault, for who hath resisted his will? for he might in one word have answered to both objections and said, that sin was the cause of reprobating both Esau and Pharaoh; but he saith the contrary, ver. 11. when they had done neither good nor evil, Iacob have I loved, and Esau have I hated.
The second, ver. 19. why does he yet find fault, for who hath resisted his will? for he might in one word have answered to both objections and said, that since was the cause of reprobating both Esau and Pharaoh; but he Says the contrary, ver. 11. when they had done neither good nor evil, Iacob have I loved, and Esau have I hated.
that is called hatred, comparatively, in respect of that love he shewed unto Iacob; he may be said to hate him because he loved him less than he did Iacob: Thus Leah was said to be hated by Iacob, comparatively with the love shewed to Rachel, because she was less beloved then Rachel: so he that serves two masters, will hate the one,
that is called hatred, comparatively, in respect of that love he showed unto Iacob; he may be said to hate him Because he loved him less than he did Iacob: Thus Leah was said to be hated by Iacob, comparatively with the love showed to Rachel, Because she was less Beloved then Rachel: so he that serves two Masters, will hate the one,
but it cannot hence be concluded, that the Lord doth absolutely hate any creature of his own making, for they were all good, yea very good: and Wisd. 11.24. thou lovest all things that are, and abhorrest nothing that thou hast made.
but it cannot hence be concluded, that the Lord does absolutely hate any creature of his own making, for they were all good, yea very good: and Wisdom 11.24. thou Lovest all things that Are, and Abhorrest nothing that thou hast made.
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For this confusion, or indistinct consideration, or comparison of divine things with humane, is that great witchcraft that puts such a stumbling-blo•k in the way to the knowledge of things, that we cannot discover the truth thereof with so discerning an eye as otherwise we might.
For this confusion, or indistinct consideration, or comparison of divine things with humane, is that great witchcraft that puts such a stumbling-blo•k in the Way to the knowledge of things, that we cannot discover the truth thereof with so discerning an eye as otherwise we might.
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and infallible direction unto eternal life, and permitting some men, by their own defective freewill, deservedly to fall under the misery of eternal death.
and infallible direction unto Eternal life, and permitting Some men, by their own defective freewill, deservedly to fallen under the misery of Eternal death.
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first his affection, or secondly his effection (if I may use such a word) or otherwise the effects of his affection; (though I do confess, that these affections,
First his affection, or secondly his effection (if I may use such a word) or otherwise the effects of his affection; (though I do confess, that these affections,
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First, for the hatred of God as it is an affection, so it doth precede Reprobation, it being the will and purpose of God to deny grace to such whom he will not elect, which is that whith we call reprobation.
First, for the hatred of God as it is an affection, so it does precede Reprobation, it being the will and purpose of God to deny grace to such whom he will not elect, which is that vuhith we call reprobation.
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Secondly, the hatred of God, as it signifies an effect, to wit, the execution of that hatred, anger, wrath, inflicted on sinners, and so it follows reprobation.
Secondly, the hatred of God, as it signifies an Effect, to wit, the execution of that hatred, anger, wrath, inflicted on Sinners, and so it follows reprobation.
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that equall grace is not given to Esau as to Iacob; That those, who from the love of God are not elected, by a necessary consequence must be reprobated or not elected, or loved with a lesser love.
that equal grace is not given to Esau as to Iacob; That those, who from the love of God Are not elected, by a necessary consequence must be reprobated or not elected, or loved with a lesser love.
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And yet I must withal tell you, that though I do affirm, that God reprobated Esau, or did not elect him, onely because he would not, it was not the good pleasure of his will so to do,
And yet I must withal tell you, that though I do affirm, that God reprobated Esau, or did not elect him, only Because he would not, it was not the good pleasure of his will so to do,
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or it was his wil absolute not to do it, that he denied that favour to him that he shewed to Iacob, and so may be said to hate him without any external cause lookt upon as in Esau, why he should be reprobated rather than Iacob, neither of them having done either good or evil:
or it was his will absolute not to do it, that he denied that favour to him that he showed to Iacob, and so may be said to hate him without any external cause looked upon as in Esau, why he should be reprobated rather than Iacob, neither of them having done either good or evil:
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yet God had a cause, motive or incentive, from within himself, even the manifestation of his own glory, in shewing his power and justice on those so reprobated;
yet God had a cause, motive or incentive, from within himself, even the manifestation of his own glory, in showing his power and Justice on those so reprobated;
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which glory of his is more precious, and to be prefered before the saving and preserving from the torments of hell, the persons of all both men and Angels:
which glory of his is more precious, and to be preferred before the Saving and preserving from the torments of hell, the Persons of all both men and Angels:
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and rejecting the means of salvation, when the hands of the Lord were stretched forth unto them all the day long, and yet they were a disobedient and gainsaying people. ]
and rejecting the means of salvation, when the hands of the Lord were stretched forth unto them all the day long, and yet they were a disobedient and gainsaying people. ]
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And whereas afterwards you say, that Paul had more then that single term to assigne as a cause of their being reprobated, blinded, broken off, &c. to wit a continuance in sin and unbelief,
And whereas afterwards you say, that Paul had more then that single term to assign as a cause of their being reprobated, blinded, broken off, etc. to wit a Continuance in since and unbelief,
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Sir, this is but gratis dictum, you onely say, but cannot prove it, shew me any such expression in this whole chapter, wherein this text alledged lies,
Sir, this is but gratis dictum, you only say, but cannot prove it, show me any such expression in this Whole chapter, wherein this text alleged lies,
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But in what place soever, sin, or unbelief, or rejecting of the means, are mentioned as any cause of Reprobating, blinding, shortning or cutting off, it is spoken onely of reprobation in time, which is but the execution of that decree which was determined before all time,
But in what place soever, since, or unbelief, or rejecting of the means, Are mentioned as any cause of Reprobating, blinding, shortening or cutting off, it is spoken only of reprobation in time, which is but the execution of that Decree which was determined before all time,
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for any thing that you have thereunto answered, as when they were first endited by the Holy Ghost, penned by his holy Apostle Paul. Give in an answer to it in the heavens if you can,
for any thing that you have thereunto answered, as when they were First endited by the Holy Ghost, penned by his holy Apostle Paul. Give in an answer to it in the heavens if you can,
neither doth any principle that we hold, tend to the limiting the holy One of Israel in the least, in the disposing his creatures, any otherwise then it seemeth good in his good will and pleasure to do,
neither does any principle that we hold, tend to the limiting the holy One of Israel in the least, in the disposing his creatures, any otherwise then it seems good in his good will and pleasure to do,
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For as I have already granted, so I say yet again, that God might have left his creature, man, in that lost condition that his own sin had brought him into,
For as I have already granted, so I say yet again, that God might have left his creature, man, in that lost condition that his own since had brought him into,
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but through that good pleasure of God, the Lord Jesus is that lamb of God that was in the purpose and decree of God, Rev. 13.8. slain from the foundation of the world:
but through that good pleasure of God, the Lord jesus is that lamb of God that was in the purpose and Decree of God, Rev. 13.8. slave from the Foundation of the world:
which will appear plainly in the resolving those following questions by the express words of the holy Spirit in Scripture, without either inference or comment.
which will appear plainly in the resolving those following questions by the express words of the holy Spirit in Scripture, without either Inference or comment.
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Answ. That whosoever believeth in him should not perish, but have everlasting life, Ioh. 3.16. and that the world through him might be saved, ver. 17.
Answer That whosoever Believeth in him should not perish, but have everlasting life, John 3.16. and that the world through him might be saved, ver. 17.
Quest. 2. Wherefore did Iesus Christ come a light into the world? Answ. That all men through him might believe, Ioh. 1.7. and that whosoever believeth in him should not abide in darkness, Ioh. 12.46.
Quest. 2. Wherefore did Iesus christ come a Light into the world? Answer That all men through him might believe, John 1.7. and that whosoever Believeth in him should not abide in darkness, John 12.46.
Quest. 3. Wherefore was Iesus Christ delivered to death? Answ. For our offences. Quest. 4. Wherefore was he raised again? Answ. For our Justification.
Quest. 3. Wherefore was Iesus christ Delivered to death? Answer For our offences. Quest. 4. Wherefore was he raised again? Answer For our Justification.
These, and many more of this nature that might be mentioned, are laid down in Scripture as grounds and reasons, whereby it hath been the pleasure of God to be accountable unto us wherefore he hath done these great things for us, not in order to the limitation of himself to any subordinate power in us,
These, and many more of this nature that might be mentioned, Are laid down in Scripture as grounds and Reasons, whereby it hath been the pleasure of God to be accountable unto us Wherefore he hath done these great things for us, not in order to the limitation of himself to any subordinate power in us,
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but in order to the accomplishment of his own will and pleasure for our good. And so in like manner Gods disposing of his creature, in making vessels of honour,
but in order to the accomplishment of his own will and pleasure for our good. And so in like manner God's disposing of his creature, in making vessels of honour,
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and who shall turn it back? So that what God, for ought that we know, might have done with his creature, being once at liberty, cannot now by him be done, he having bound himself as aforesaid.
and who shall turn it back? So that what God, for ought that we know, might have done with his creature, being once At liberty, cannot now by him be done, he having bound himself as aforesaid.
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since the flood that was in the dayes of Noah; but since it hath been the pleasure of God freely to enter into a Covenant with all flesh, Gen. 9.9, 10, 11. yea with every living creature,
since the flood that was in the days of Noah; but since it hath been the pleasure of God freely to enter into a Covenant with all Flesh, Gen. 9.9, 10, 11. yea with every living creature,
neither should there any more be a flood to destroy the earth, therefore now he cannot destroy the earth so any more, because he changeth not, neither can lye. ]
neither should there any more be a flood to destroy the earth, Therefore now he cannot destroy the earth so any more, Because he changes not, neither can lie. ]
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My good friend, I cannot look upon you as a licentiate Chirurgion, but rather as an upstart mechanick Mountebank, who though you profess by a tedious tautology to plaister up the wound given to your Position by this Absurdity,
My good friend, I cannot look upon you as a Licentiate Chirurgeon, but rather as an upstart mechanic Mountebank, who though you profess by a tedious tautology to plaster up the wound given to your Position by this Absurdity,
you have served us here with a dish of cockcrowne pottage, whereupon if I should insist to frame an answer, it would but wast my most precious time and nauseate the Reader;
you have served us Here with a dish of cockcrowne pottage, whereupon if I should insist to frame an answer, it would but wast my most precious time and nauseate the Reader;
Onely let me tell you, that so far as I perceive by your discourse, you have not dived into the bottom of the absurdity contracted to your self by your Position, which doth assert, that the rejection of that means of salvation, viz. the free tenders of Christ in the Gospel,
Only let me tell you, that so Far as I perceive by your discourse, you have not dived into the bottom of the absurdity contracted to your self by your Position, which does assert, that the rejection of that means of salvation, viz. the free tenders of christ in the Gospel,
whereas our constant affirmation is, that the sole good will and pleasure of God is the alone and single cause of non election or negative reprobation from eternity, God having that absolute power over his creature,
whereas our constant affirmation is, that the sole good will and pleasure of God is the alone and single cause of non election or negative reprobation from eternity, God having that absolute power over his creature,
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as his justice, mercy, wisdom, &c. as you do in your strange acclamation, p. 16. Then you do confine the infinite soveraignty of God that he hath over his creature,
as his Justice, mercy, Wisdom, etc. as you do in your strange acclamation, p. 16. Then you do confine the infinite sovereignty of God that he hath over his creature,
all that you have said is to a Gospel declaratory way, that no man gainsayes neither is it the subject of this our present discourse. But you further write;
all that you have said is to a Gospel declaratory Way, that no man gainsays neither is it the Subject of this our present discourse. But you further write;
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[ And so it cometh to pass, that those two different events which do or shall befall the sons of men, which is salvation to all that sort or kind of people that do imbrace the means and believe in Jesus Christ;
[ And so it comes to pass, that those two different events which do or shall befall the Sons of men, which is salvation to all that sort or kind of people that do embrace the means and believe in jesus christ;
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and reprobation, and everlasting destruction to the other sort or kind of people that do continue in sin and unbelief, rejecting the means of salvation;
and reprobation, and everlasting destruction to the other sort or kind of people that do continue in since and unbelief, rejecting the means of salvation;
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but the decree of God, which was before time doth not necessitate thse different actings of men that came forth in their generations in time, which is the penitency, faithfulness and obedience of those that thereby come to be under the decree of election to everlasting life;
but the Decree of God, which was before time does not necessitate thse different actings of men that Come forth in their generations in time, which is the Penitency, faithfulness and Obedience of those that thereby come to be under the Decree of election to everlasting life;
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no more then the law and decree that was made by the Governours of this Nation, many ages and generations past, concerning the protection of honest men,
no more then the law and Decree that was made by the Governors of this nation, many ages and generations past, Concerning the protection of honest men,
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So the decree of God that was before time, and published or made known to the sons of men in time, is so far from the necessitating men to do wickedly, viz. to continue in sin and unbelief,
So the Decree of God that was before time, and published or made known to the Sons of men in time, is so Far from the necessitating men to do wickedly, viz. to continue in since and unbelief,
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and the rejecting of the means of salvation, that it is of such tendency and conducement, upon the right consideration thereof, in respect of the great benefit on the one hand, to be the portion of penitent and obedient persons, believing in Jesus Christ;
and the rejecting of the means of salvation, that it is of such tendency and conducement, upon the right consideration thereof, in respect of the great benefit on the one hand, to be the portion of penitent and obedient Persons, believing in jesus christ;
that it doth, I say, being considered of, as aforesaid, tend strongly to the perswading of all ungodly persons speedily to break of their sins by righteousness,
that it does, I say, being considered of, as aforesaid, tend strongly to the persuading of all ungodly Persons speedily to break of their Sins by righteousness,
but if we have a respect unto a necessity either of infallibility, or immutability, and so, Quicquid fit necessario fit; in respect of these, all things that are, are necessarily so as they are,
but if we have a respect unto a necessity either of infallibility, or immutability, and so, Quicquid fit Necessarily fit; in respect of these, all things that Are, Are necessarily so as they Are,
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To what you say, that the published decrees of God are of such a tendency and conducement to the perswading of men to forsake their sins and believe in Jesus Christ, I deny not,
To what you say, that the published decrees of God Are of such a tendency and conducement to the persuading of men to forsake their Sins and believe in jesus christ, I deny not,
they work onely on the outward man, they cannot change the heart, that is Gods chamber of presence, there is his throne alone, tis he alone that changeth that,
they work only on the outward man, they cannot change the heart, that is God's chamber of presence, there is his throne alone, this he alone that changes that,
[ And as God hath thus bound himself, by his purpose, decree, and promise, to the doing of the things aforesaid, that so they must come to pass in their season,
[ And as God hath thus bound himself, by his purpose, Decree, and promise, to the doing of the things aforesaid, that so they must come to pass in their season,
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and it being also his pleasure to let the sons of men enjoy a sufficiency of means while the day of grace lasteth, to be used by them in order to their everlasting good,
and it being also his pleasure to let the Sons of men enjoy a sufficiency of means while the day of grace lasteth, to be used by them in order to their everlasting good,
for in those typical things that did belong to them as they were the Children of Abraham according to the flesh, there was held forth that which did lead them up to faith in Christ, in order to their being children of Abraham also by faith, that so they might be heires also of the heavenly inheritance;
for in those typical things that did belong to them as they were the Children of Abraham according to the Flesh, there was held forth that which did led them up to faith in christ, in order to their being children of Abraham also by faith, that so they might be Heirs also of the heavenly inheritance;
and this the words immediately going before do prove, being compared with what Paul had said Rom. 10. For as it is said, Deut. 30. vers. 14. the word is nigh thee,
and this the words immediately going before do prove, being compared with what Paul had said Rom. 10. For as it is said, Deuteronomy 30. vers. 14. the word is High thee,
even in thy mouth, and in thy heart that thou mayest do it, the very same word is said by Paul, Rom. 10. vers. 8. to be the word of faith which they preached:
even in thy Mouth, and in thy heart that thou Mayest do it, the very same word is said by Paul, Rom. 10. vers. 8. to be the word of faith which they preached:
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and we find the like of Moses, Heb. 11.24, 25. He refused to be called the son of Phraohs daughter, Choosing rather to suffer affliction with the people of God,
and we find the like of Moses, Hebrew 11.24, 25. He refused to be called the son of Pharaohs daughter, Choosing rather to suffer affliction with the people of God,
Sir, if by sons of men your meaning be to take them collectively and universally, viz. all men of all sorts, that they all enjoy a sufficiency of means in order to their everlasting good,
Sir, if by Sons of men your meaning be to take them collectively and universally, viz. all men of all sorts, that they all enjoy a sufficiency of means in order to their everlasting good,
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then I utterly deny it, and I have formerly proved it contrary, that whereas he shewed his word unto Iacob, his statutes and judgements unto Israel, yet he had not dealt so with other nations;
then I utterly deny it, and I have formerly proved it contrary, that whereas he showed his word unto Iacob, his statutes and Judgments unto Israel, yet he had not dealt so with other Nations;
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the Spirit would not suffer the Apostle to preach the Gospel to the Bithynians: and certainly you will never prove any such sufficiency of Grace tendered to every person all the world over,
the Spirit would not suffer the Apostle to preach the Gospel to the Bithynians: and Certainly you will never prove any such sufficiency of Grace tendered to every person all the world over,
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and how many they have converted amongst the Indians, Americans, Antipodes, and other unknown places of the world by their dumb preaching of the everlasting Gospel, in order to the everlasting good of these forlorn creatures.
and how many they have converted among the Indians, Americans, Antipodes, and other unknown places of the world by their dumb preaching of the everlasting Gospel, in order to the everlasting good of these forlorn creatures.
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The next point I shall take notice of in this Section is the liberty of the will, concerning which you spake before but somewhat lispingly like an Ephraimite, but now like a flesht Gileadite, you speak with a full mouth,
The next point I shall take notice of in this Section is the liberty of the will, Concerning which you spoke before but somewhat lispingly like an Ephraimite, but now like a fleshed Gileadite, you speak with a full Mouth,
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And though I need not hunt after fresh work, yet thus much I shall say, that there was in Adams will (besides the liberty thereof) an habitual holy inclination to all that was good,
And though I need not hunt After fresh work, yet thus much I shall say, that there was in Adams will (beside the liberty thereof) an habitual holy inclination to all that was good,
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But that since the fall (besides some kind of liberty) an habitual vicious quality in man, making him averse and froward in choosing the good, prone and inclinable to embrace the evil;
But that since the fallen (beside Some kind of liberty) an habitual vicious quality in man, making him averse and froward in choosing the good, prove and inclinable to embrace the evil;
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And until such time as God is pleased to heal the disease, and replant in our wills their primitive integrity, they are utterly dead in sin, captives, and bondslaves of corruption:
And until such time as God is pleased to heal the disease, and replant in our wills their primitive integrity, they Are utterly dead in since, captives, and bondslaves of corruption:
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So that however they have some liberty in naturall, civill, or externall spiritual things, yet in regard of true grace and holiness, they have no liberty at all to chuse that,
So that however they have Some liberty in natural, civil, or external spiritual things, yet in regard of true grace and holiness, they have no liberty At all to choose that,
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but are wholly enthralled unto sin, according to that of the Apostle Rom. 6.20. When ye were the servants of sin ye were free from righteousness: and Rom. 8.7.
but Are wholly enthralled unto since, according to that of the Apostle Rom. 6.20. When you were the Servants of since you were free from righteousness: and Rom. 8.7.
And therefore the man doth in plain terms give the lye to the Spirit of God speaking in the Scriptures, that dares to affirm that a man in the estate of unregeneracy (who without doubt is,
And Therefore the man does in plain terms give the lie to the Spirit of God speaking in the Scriptures, that dares to affirm that a man in the estate of unregeneracy (who without doubt is,
and he speaks unto them, as they were a Church, wherein, because of their holy calling, by the law of charity he accounts of them all as in a state of grace;
and he speaks unto them, as they were a Church, wherein, Because of their holy calling, by the law of charity he accounts of them all as in a state of grace;
Fifthly, such exhortations the Spirit of God ordinarily makes use of in converting of sinners, there accompanying the inward energetical working and power of the Spirit of God, with the outward ministery of the word;
Fifthly, such exhortations the Spirit of God ordinarily makes use of in converting of Sinners, there accompanying the inward energetical working and power of the Spirit of God, with the outward Ministry of the word;
Tis true, its said he had an eye to the recompence of the reward, but then surely that must be in his heart before ever he could make any such choice;
This true, its said he had an eye to the recompense of the reward, but then surely that must be in his heart before ever he could make any such choice;
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and embrace the means of salvation, and believe in Jesus Christ, they then come to be such a sort or kind of people, that it was in the purpose and decree of God which was from before the foundation of the world, to elect, justifie & in the end eternally to save;
and embrace the means of salvation, and believe in jesus christ, they then come to be such a sort or kind of people, that it was in the purpose and Decree of God which was from before the Foundation of the world, to elect, justify & in the end eternally to save;
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and the decree of God which was from before time, cometh to be actually put in execution upon them, in order to their being made vessels of honour, when they come to embrace the means as aforesaid,
and the Decree of God which was from before time, comes to be actually put in execution upon them, in order to their being made vessels of honour, when they come to embrace the means as aforesaid,
and will be fully accomplished when it shall be said unto them, Mat. 25.34. Come ye blessed of my father, inherit the kingdome which was prepared for you from the foundation of the world. ]
and will be Fully accomplished when it shall be said unto them, Mathew 25.34. Come you blessed of my father, inherit the Kingdom which was prepared for you from the Foundation of the world. ]
Surely Sir, a man had need to have a great deal of patience, and much time to spare, that can be content to follow you up and down, with your so many wrenches and turnings and windings, that at first sight one can scarce discover what the subject is you have in hand,
Surely Sir, a man had need to have a great deal of patience, and much time to spare, that can be content to follow you up and down, with your so many wrenches and turnings and windings, that At First sighed one can scarce discover what the Subject is you have in hand,
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for our comfort and consolation in Jesus Christ, that if any shall say unto us, who be the vessels of mercy which God hath afore prepared unto glory? that we can say, Rom. 9.24. even us whom he hath called, not of the Iews onely, but also of the Gentiles.
for our Comfort and consolation in jesus christ, that if any shall say unto us, who be the vessels of mercy which God hath afore prepared unto glory? that we can say, Rom. 9.24. even us whom he hath called, not of the Iews only, but also of the Gentiles.
Yea it hath been the good will and pleasure of our God, so to make known the mystery of his will unto us in the Scripture, that he or they, whosoever they be, that do with delight embrace the mean;
Yea it hath been the good will and pleasure of our God, so to make known the mystery of his will unto us in the Scripture, that he or they, whosoever they be, that do with delight embrace the mean;
And we do find in the Scripture, that all those actings of God in a way of mercy, in order to the everlasting good of his creature, come from him with abundance of willingness, freeness, and delight;
And we do find in the Scripture, that all those actings of God in a Way of mercy, in order to the everlasting good of his creature, come from him with abundance of willingness, freeness, and delight;
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for he is a God that delighteth in mercy, Mich. 7.18. Sir, you onely speak here of Gods not consining himself to any subordinate power, but you prosecute not the point as it is laid to your charge.
for he is a God that delights in mercy, Mich. 7.18. Sir, you only speak Here of God's not consigning himself to any subordinate power, but you prosecute not the point as it is laid to your charge.
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unto their own comfort and to the good example of others. Such a manner of speech there is, Ioh. 5.8. Herein is my father glorified, that ye bear much fruit, so shall ye be my Disciples.
unto their own Comfort and to the good Exampl of Others. Such a manner of speech there is, John 5.8. Herein is my father glorified, that you bear much fruit, so shall you be my Disciples.
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[ But on the other hand, in respect of what he doth in the making forth of his justice in the punishment of his creature for sin and impenitency, he doth it not until he is provoked thereunto, even 2 Chron. 36.16. untill there is no remedy;
[ But on the other hand, in respect of what he does in the making forth of his Justice in the punishment of his creature for since and impenitency, he does it not until he is provoked thereunto, even 2 Chronicles 36.16. until there is no remedy;
And therefore although that the embracing of the means, repenting, and believing in Jesus Christ, be no procuring ground or cause of any the least mercies we do enjoy;
And Therefore although that the embracing of the means, repenting, and believing in jesus christ, be no procuring ground or cause of any the least Mercies we do enjoy;
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Sir, though it be very true, that the continuing in sin and unbelief, and the rejecting of the means of salvation, be the procuring cause of punishment in time,
Sir, though it be very true, that the Continuing in since and unbelief, and the rejecting of the means of salvation, be the procuring cause of punishment in time,
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or how had those women been a provocation whose wombes were shut in the case of Abimelech: or those sheep, the people of Israel, what had they done when they suffered that havock by the pestilence,
or how had those women been a provocation whose wombs were shut in the case of Abimelech: or those sheep, the people of Israel, what had they done when they suffered that havoc by the pestilence,
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No Sir, in many cases there is no visible provocation, besides the original depravation of corrupt nature, which through the want of original righteousness doth justly deserve wrath and punishment.
No Sir, in many cases there is no visible provocation, beside the original depravation of corrupt nature, which through the want of original righteousness does justly deserve wrath and punishment.
as if they onely were the heritage of the Lord and none besides them, speak much to this purpose, that God was abundantly more prone to shew mercy than to execute wrath,
as if they only were the heritage of the Lord and none beside them, speak much to this purpose, that God was abundantly more prove to show mercy than to execute wrath,
But by way of retaliation say, that for those of your party, I have been oft a hearer of them, partly I confess out of curiosity and out of an itching eare, partly to be satisfied as to their abilities, whereof I had heard great cracks,
But by Way of retaliation say, that for those of your party, I have been oft a hearer of them, partly I confess out of curiosity and out of an itching ear, partly to be satisfied as to their abilities, whereof I had herd great cracks,
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but I was alwaies cheated and gulled with abundance of froth, crude and unconcocted stuffe, indeed most suitable to such apron-men as they were from whom it came,
but I was always cheated and gulled with abundance of froth, crude and unconcocted stuff, indeed most suitable to such Apron-men as they were from whom it Come,
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And thus in abusing this much long-suffering of God, and rejecting the means of salvation, continuing in sin and unbelief untill their day of grace is at an end, they come to be fitted for destruction,
And thus in abusing this much long-suffering of God, and rejecting the means of salvation, Continuing in since and unbelief until their day of grace is At an end, they come to be fitted for destruction,
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Sir, what here you do insist upon is meerly about temporal reprobation, blinding eyes, hardening hearts, cutting off &c. which may be for any sin as well as one;
Sir, what Here you do insist upon is merely about temporal reprobation, blinding eyes, hardening hearts, cutting off etc. which may be for any since as well as one;
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I pray Sir, make me acquainted with that mystery (according as it is held by you) how comes it to pass, that the will of man is at liberty to choose, at some times and not at others,
I pray Sir, make me acquainted with that mystery (according as it is held by you) how comes it to pass, that the will of man is At liberty to choose, At Some times and not At Others,
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and what then becomes of that liberty of choice, when (as you say is mans time) that he cannot choose? Is that liberty then lost? or doth God over-powerfully restrain it? or is the nature of it destroyed? surely, whatsoever you should hold forth in this, it must needs prove destructive to your other principles.
and what then becomes of that liberty of choice, when (as you say is men time) that he cannot choose? Is that liberty then lost? or does God over-powerfully restrain it? or is the nature of it destroyed? surely, whatsoever you should hold forth in this, it must needs prove destructive to your other principles.
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Next, your phrase and manner of speech is altogether unsuitable to a Scripture-phrase, when you say, that people, not embracing the free tenders of Christ in the Gospel in their day of grace, come to be under the decree of reprobation,
Next, your phrase and manner of speech is altogether unsuitable to a Scripture phrase, when you say, that people, not embracing the free tenders of christ in the Gospel in their day of grace, come to be under the Decree of reprobation,
and yet withal, that upon the like free tenders made to morrow, viz. Christ and his excellencies published to such, may they not then be accepted, and thereby again elected;
and yet withal, that upon the like free tenders made to morrow, viz. christ and his excellencies published to such, may they not then be accepted, and thereby again elected;
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and that which he hath done, and doth do in these things is in order to the execution and accomplishment of the same purpose and decree, that so His Rom. 1.17, 18. righteousness might be revealed in the Gospel to his faithful people, to their great joy and comfort in believing,
and that which he hath done, and does doe in these things is in order to the execution and accomplishment of the same purpose and Decree, that so His Rom. 1.17, 18. righteousness might be revealed in the Gospel to his faithful people, to their great joy and Comfort in believing,
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and the revelation of the righteous judgement of God from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness. ]
and the Revelation of the righteous judgement of God from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness. ]
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or if you please to call it so, temporal reprobation, but no waies relates unto non-election or negative reprobation which was before all time, about which alone is our present contest;
or if you please to call it so, temporal reprobation, but no ways relates unto nonelection or negative reprobation which was before all time, about which alone is our present contest;
and therefore this man may father this absurdity, together with the rest of them that he hath endeavoured to cast upon us and the truth that we profess, upon those to whom they do belong. ]
and Therefore this man may father this absurdity, together with the rest of them that he hath endeavoured to cast upon us and the truth that we profess, upon those to whom they do belong. ]
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and own them as your own brats, and therefore till you can better acquit your self of them then hitherto you have done (which will never be) you must be inforced to father them whether you will or no.
and own them as your own brats, and Therefore till you can better acquit your self of them then hitherto you have done (which will never be) you must be enforced to father them whither you will or no.
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and yet he frameth some arguments against them, shooting as he saith, at adventure, and yet they fall from him as if they were shot against the truth:
and yet he frameth Some Arguments against them, shooting as he Says, At adventure, and yet they fallen from him as if they were shot against the truth:
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others were so ambiguous, that I could onely guess at the meaning, whereunto framing my arguments according to mine own received sense, (and I believe it was yours) I am confident you will be never able to frame a better answer than you have already against what here you have undertaken, which is as much as if you had said nothing.
Others were so ambiguous, that I could only guess At the meaning, whereunto framing my Arguments according to mine own received sense, (and I believe it was yours) I am confident you will be never able to frame a better answer than you have already against what Here you have undertaken, which is as much as if you had said nothing.
and answer your pamphlet, yet I will deal so ingenuously with you, as to make this protestation, that what I have done in answer to yours was with an impartial eye,
and answer your pamphlet, yet I will deal so ingenuously with you, as to make this protestation, that what I have done in answer to yours was with an impartial eye,
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And though I am an admirer and honourer of eloquence as the workmanship of Iehovah, who creates the fruit of the lips, and for the grace whereof the King will be a mans friend,
And though I am an admirer and honourer of eloquence as the workmanship of Jehovah, who creates the fruit of the lips, and for the grace whereof the King will be a men friend,
yet I dote not so much on the thin, though fair skin and shell of learning (as Rhetorique is) but that I would choose to give entertainment to truth and grace,
yet I dote not so much on the thin, though fair skin and shell of learning (as Rhetoric is) but that I would choose to give entertainment to truth and grace,
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though in a course and homely dress, rather than to error and vanity, howsoever candied over and sugred with never to many gaudy & inticing words of mans wisdome.
though in a course and homely dress, rather than to error and vanity, howsoever candied over and sugared with never to many gaudy & enticing words of men Wisdom.
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For your defect of Theological expressions, I cannot wonder at it, for it hath not been your trade (as you call it) you have not been conversant among Divines,
For your defect of Theological expressions, I cannot wonder At it, for it hath not been your trade (as you call it) you have not been conversant among Divines,
And howsoever I might say as well as you, that I have been under the envious dealings of Satan, which might have put some remora to my proceedings in this answer,
And howsoever I might say as well as you, that I have been under the envious dealings of Satan, which might have put Some remora to my proceedings in this answer,
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And the consideration hereof to those that are judicious, to whom God hath given aptness and abilities to discerne between truth and error, light and darkness, good and evil.
And the consideration hereof to those that Are judicious, to whom God hath given aptness and abilities to discern between truth and error, Light and darkness, good and evil.
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