The design of this Epistle is to direct Timothy, to whom St. Paul had committed the Government of the Church of Ephesus, how he ought to demean himself in that great and weighty Charge.
The Design of this Epistle is to Direct Timothy, to whom Saint Paul had committed the Government of the Church of Ephesus, how he ought to demean himself in that great and weighty Charge.
and therefore it must needs be very acceptable to him that we should offer up Prayers and Thanksgivings to him in behalf of all men: For this, saith the Apostle, is good and acceptable in the sight of God our Saviour, who will have all men to be saved,
and Therefore it must needs be very acceptable to him that we should offer up Prayers and Thanksgivings to him in behalf of all men: For this, Says the Apostle, is good and acceptable in the sighed of God our Saviour, who will have all men to be saved,
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And then it follows in the next words, For there is one God, and one Mediator between God and men, the Man Christ Jesus, who gave himself a Ransome for all:
And then it follows in the next words, For there is one God, and one Mediator between God and men, the Man christ jesus, who gave himself a Ransom for all:
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As if he had said, this universal Charity of Christians, in praying for all men, must needs be very acceptable to Him to whom we put up our Prayers, God the Father, who sent his Son for the Salvation of all men: And to Him likewise by whom we offer up our Prayers to God,
As if he had said, this universal Charity of Christians, in praying for all men, must needs be very acceptable to Him to whom we put up our Prayers, God the Father, who sent his Son for the Salvation of all men: And to Him likewise by whom we offer up our Prayers to God,
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Which words, though they be brought in to prove more immediately that it is acceptable to God our Saviour, that we should put up Prayers to Him for all men, because he desires the Salvation of all men,
Which words, though they be brought in to prove more immediately that it is acceptable to God our Saviour, that we should put up Prayers to Him for all men, Because he Desires the Salvation of all men,
unto whom we ought to address our Prayers, namely, to God; and by whose mediation and intercession we ought to put up our Prayers to God the Father, namely, by his Son Jesus Christ, who is constituted the only Mediator between God and Men.
unto whom we ought to address our Prayers, namely, to God; and by whose mediation and Intercession we ought to put up our Prayers to God the Father, namely, by his Son jesus christ, who is constituted the only Mediator between God and Men.
There are several Propositions contained in this and the following verse; but I shall at present confine my self to the first, namely, That there is One God, that is, but One, as St. Paul elsewhere expresseth it, There is none other God but One.
There Are several Propositions contained in this and the following verse; but I shall At present confine my self to the First, namely, That there is One God, that is, but One, as Saint Paul elsewhere Expresses it, There is none other God but One.
And this the Prophet Isaiah perpetually declares in opposition to the Polytheism and variety of Gods among the Heathen. I am the first, and I am the last,
And this the Prophet Isaiah perpetually declares in opposition to the Polytheism and variety of God's among the Heathen. I am the First, and I am the last,
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And our B. Saviour makes this the Fundamental Article of all Religion, and the knowledge of it necessary to every man's Salvation, This, says He, is life eternal, to know thee the only true God.
And our B. Saviour makes this the Fundamental Article of all Religion, and the knowledge of it necessary to every Man's Salvation, This, Says He, is life Eternal, to know thee the only true God.
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and therefore may reasonably be presumed to be either natural, or to have sprung from some Original Tradition delivered down to us from the first Parents of Mankind:
and Therefore may reasonably be presumed to be either natural, or to have sprung from Some Original Tradition Delivered down to us from the First Parents of Mankind:
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I mean, that there is One Supreme Being, the Author and Cause of all things, whom the most ancient of the Heathen Poets commonly called the Father of Gods and men.
I mean, that there is One Supreme Being, the Author and Cause of all things, whom the most ancient of the Heathen Poets commonly called the Father of God's and men.
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And this Notion, of One Supreme Being, agrees very well with that exact Harmony which appears in the Frame and Government of the World, in which we see all things conspiring to one End,
And this Notion, of One Supreme Being, agrees very well with that exact Harmony which appears in the Frame and Government of the World, in which we see all things conspiring to one End,
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and which to a considering man does plainly shew that all things are made and governed by that One powerful Principle, and great and wise Mind which we call God.
and which to a considering man does plainly show that all things Are made and governed by that One powerful Principle, and great and wise Mind which we call God.
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But although the generality of Mankind had a Notion of One Supreme God, yet the Idolatry of the Heathen plainly shews that this Notion, in process of Time, was greatly degenerated,
But although the generality of Mankind had a Notion of One Supreme God, yet the Idolatry of the Heathen plainly shows that this Notion, in process of Time, was greatly degenerated,
and corrupted into an apprehension of a Plurality of Gods; though in Reason it is evident enough, that there can be no more Gods than One; and that One, who is of infinite Perfection, is as sufficient to all purposes whatsoever,
and corrupted into an apprehension of a Plurality of God's; though in Reason it is evident enough, that there can be no more God's than One; and that One, who is of infinite Perfection, is as sufficient to all Purposes whatsoever,
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Now this multitude of Deities, which the fond Superstition and vain Imagination of Men had formed to themselves, were by the Wiser sort, who being forced to comply with the Follies of the People endeavoured to make the best of them, supposed to be either Parts of the Universe which the Egyptians, as Plutarch tells us, thought to be the same with God; but then the more considerable Parts of the Universe they parcelled out into several Deities; and as the Ocean hath several Names, according to the several Coasts and Countries by which it passeth;
Now this multitude of Deities, which the found Superstition and vain Imagination of Men had formed to themselves, were by the Wiser sort, who being forced to comply with the Follies of the People endeavoured to make the best of them, supposed to be either Parts of the Universe which the egyptians, as Plutarch tells us, Thought to be the same with God; but then the more considerable Parts of the Universe they parceled out into several Deities; and as the Ocean hath several Names, according to the several Coasts and Countries by which it passes;
Or else, they adored the several Perfections and Powers of the One Supreme God under several Names and Titles, with regard to the various Blessings and Benefits which they thought they received from them.
Or Else, they adored the several Perfections and Powers of the One Supreme God under several Names and Titles, with regard to the various Blessings and Benefits which they Thought they received from them.
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Thus the Indian Philosophers, the Brachmans, are said to have worshipped the Sun as the Supreme Deity; and he certainly is the most Worshipful of all sensible Beings,
Thus the Indian Philosophers, the Brachmans, Are said to have worshipped the Sun as the Supreme Deity; and he Certainly is the most Worshipful of all sensible Beings,
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after he had viewed and consider'd it awhile, he would in all probability pitch upon the Sun as the most likely, of all the things he had seen, to be a Deity. For if such a man had any Notion of a God, and were to chuse one upon sight, he would without dispute fix upon the Sun, and fall down before Him and worship Him.
After he had viewed and considered it awhile, he would in all probability pitch upon the Sun as the most likely, of all the things he had seen, to be a Deity. For if such a man had any Notion of a God, and were to choose one upon sighed, he would without dispute fix upon the Sun, and fallen down before Him and worship Him.
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And Macrobius manageth this as his main Plea for the Idolatry of the Heathen; that under all the several Names of their Gods they Worshipped the Sun: And this diversity of Names was but a more distinct conception and acknowledgment of the many Blessings and advantages which Mankind received from Him,
And Macrobius manageth this as his main Plea for the Idolatry of the Heathen; that under all the several Names of their God's they Worshipped the Sun: And this diversity of Names was but a more distinct conception and acknowledgment of the many Blessings and advantages which Mankind received from Him,
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And yet whilst they generally owned One Supreme Being that was the Principle and Original of all things, they worshipped several subordinate Deities as really distinct from one another.
And yet while they generally owned One Supreme Being that was the Principle and Original of all things, they worshipped several subordinate Deities as really distinct from one Another.
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Some of these they fancied to be superior to the rest and to have their residence in Heaven; by which Marsilius Ficinus supposes Plato to mean no more but the Chief of the Angels. These were called NONLATINALPHABET, Dij Superi and Dij Caelestes, superior and heavenly Gods: The Scripture terms them the Host of Heaven, meaning the Sun, Moon and Stars, which they supposed to be animated,
some of these they fancied to be superior to the rest and to have their residence in Heaven; by which Marsilius Ficinus supposes Plato to mean no more but the Chief of the Angels. These were called, Dij Superi and Dij Caelestes, superior and heavenly God's: The Scripture terms them the Host of Heaven, meaning the Sun, Moon and Stars, which they supposed to be animated,
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Other of their Deities were accounted much inferior to these, being supposed to be the Souls of their deceased Heroes; who for their great and worthy Deeds,
Other of their Deities were accounted much inferior to these, being supposed to be the Souls of their deceased Heroes; who for their great and worthy deeds,
when they lived upon Earth, were supposed after Death to be translated into the number of their Gods. And these were called Semidei and Deastri, that is, half Gods and a sort of Gods: And as the other were Celestial, so these were NONLATINALPHABET a kind of Terrestrial Spirits that were Presidents and Procurators of Human affairs here below, that is, a middle sort of Divine Powers that were Mediators and Agents between God and Men, and did carry the Prayers and Supplications of Men to God,
when they lived upon Earth, were supposed After Death to be translated into the number of their God's And these were called Semidei and Deastri, that is, half God's and a sort of God's: And as the other were Celestial, so these were a kind of Terrestrial Spirits that were Presidents and Procurators of Human affairs Here below, that is, a middle sort of Divine Powers that were Mediators and Agents between God and Men, and did carry the Prayers and Supplications of Men to God,
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But in the midst of all this Crowd and confusion of Deities, and the various Superstitions about them, the Wiser Heathen, as Thales, Pythagoras, Socrates, Plato, Aristotle, Tully, Plutarch and others, preserved a true Notion of One Supreme God, whom they defined an infinite Spirit, pure from all Matter and free from all imperfection:
But in the midst of all this Crowd and confusion of Deities, and the various Superstitions about them, the Wiser Heathen, as Thales, Pythagoras, Socrates, Plato, Aristotle, Tully, Plutarch and Others, preserved a true Notion of One Supreme God, whom they defined an infinite Spirit, pure from all Matter and free from all imperfection:
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and of the several communications of Blessings and Favours by them imparted to Men: Nay, Tertullian tells us, that even when Idolatry had very much obscured the Glory of the Sovereign Deity, yet the greater part of Mankind did still in their common Forms of Speech appropriate the Name of God in a more especial and peculiar manner to One, saying, If God grant, If God please, and the like.
and of the several communications of Blessings and Favours by them imparted to Men: Nay, Tertullian tells us, that even when Idolatry had very much obscured the Glory of the Sovereign Deity, yet the greater part of Mankind did still in their Common Forms of Speech Appropriate the Name of God in a more especial and peculiar manner to One, saying, If God grant, If God please, and the like.
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So that there is sufficient ground to believe that the Unity of the Divine Nature, or the Notion of One Supreme God, Creator and Governor of the World, was the Primitive and general belief of Mankind:
So that there is sufficient ground to believe that the Unity of the Divine Nature, or the Notion of One Supreme God, Creator and Governor of the World, was the Primitive and general belief of Mankind:
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And that Polytheism and Idolatry were a corruption and degeneracy from the Original Notion which Mankind had concerning God; as the Scripture-History doth declare and testify.
And that Polytheism and Idolatry were a corruption and degeneracy from the Original Notion which Mankind had Concerning God; as the Scripture history does declare and testify.
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For whatever may be said by way of extenuation in behalf of the wiser and more devout among them, the generality were grossly guilty both of believing more Gods, and of worshipping false Gods.
For whatever may be said by Way of extenuation in behalf of the Wiser and more devout among them, the generality were grossly guilty both of believing more God's, and of worshipping false God's
and yet when they go about to justify this Practice are able to bring no other nor better Pleas for themselves than the Heathen did for their worshiping of Images, and for praying to their inferior Deities, whom they looked upon as Mediators between the Gods in Heaven and Men upon Earth.
and yet when they go about to justify this Practice Are able to bring no other nor better Pleasant for themselves than the Heathen did for their worshipping of Images, and for praying to their inferior Deities, whom they looked upon as Mediators between the God's in Heaven and Men upon Earth.
There is but one Objection, that I know of, against the general Consent of Mankind concerning the Unity of God; and it is this, That there was an ancient Doctrine of some of the most ancient Nations, that there were two First Causes or Principles of all things;
There is but one Objection, that I know of, against the general Consent of Mankind Concerning the Unity of God; and it is this, That there was an ancient Doctrine of Some of the most ancient nations, that there were two First Causes or Principles of all things;
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Plutarch says that among the Greeks the Good Principle was called God, and the Evil Principle NONLATINALPHABET or the Devil. In conformity to which ancient Tradition the Manichees, a Sect which called themselves Christians, did advance two Principles, the one infinitely Good, which they supposed to be the Original Cause of all the good which is in the World;
Plutarch Says that among the Greeks the Good Principle was called God, and the Evil Principle or the devil. In conformity to which ancient Tradition the manichees, a Sect which called themselves Christians, did advance two Principles, the one infinitely Good, which they supposed to be the Original Cause of all the good which is in the World;
But all this is very plainly a corruption of a much more ancient Tradition concerning that old Serpent the Devil, the Head of the fallen Angels, who by tempting our First Parents to transgress a positive and express Law of God brought Sin first into the World and all the Evils consequent upon it;
But all this is very plainly a corruption of a much more ancient Tradition Concerning that old Serpent the devil, the Head of the fallen Angels, who by tempting our First Parents to transgress a positive and express Law of God brought since First into the World and all the Evils consequent upon it;
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after Idolatry had prevailed in the World, besides that it is a Contradiction, it would likewise be to no purpose to assert two opposite Principles of infinite, that is of equal force and Power,
After Idolatry had prevailed in the World, beside that it is a Contradiction, it would likewise be to no purpose to assert two opposite Principles of infinite, that is of equal force and Power,
because nothing can be more or greater than infinite, and therefore if two infinite Beings were possible they would certainly be equal, and could not be otherwise.
Because nothing can be more or greater than infinite, and Therefore if two infinite Beings were possible they would Certainly be equal, and could not be otherwise.
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and therefore infinitely weak, and for that reason, though never so malicious and mischievous, yet being infinitely weak and foolish, could never be in a capacity either to contrive mischief or to execute it.
and Therefore infinitely weak, and for that reason, though never so malicious and mischievous, yet being infinitely weak and foolish, could never be in a capacity either to contrive mischief or to execute it.
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So that upon this supposition the Notion of a Deity must signify just nothing, because by virtue of the eternal opposition and equal conflict of these two Principles they would keep one another at a perpetual Baye; and being just an equal Match to one another, the one having as much mind and power to do good as the other to do evil, instead of being two Deities they would be but two Idols, able to do neither good nor evil.
So that upon this supposition the Notion of a Deity must signify just nothing, Because by virtue of the Eternal opposition and equal conflict of these two Principles they would keep one Another At a perpetual Bay; and being just an equal Match to one Another, the one having as much mind and power to do good as the other to do evil, instead of being two Deities they would be but two Idols, able to do neither good nor evil.
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And having, I hope, now sufficiently cleared this Objection, I shall proceed to shew how agreeable this Principle, that there is but one God, is to the common Reason of Mankind,
And having, I hope, now sufficiently cleared this Objection, I shall proceed to show how agreeable this Principle, that there is but one God, is to the Common Reason of Mankind,
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Absolute Perfection which we ascribe to God, as the most essential Notion which Mankind hath always had concerning Him, does necessarily suppose Unity; because this is essential to the Notion of a Being that is absolutely perfect, that all Perfection meets and is united in such a Being:
Absolute Perfection which we ascribe to God, as the most essential Notion which Mankind hath always had Concerning Him, does necessarily suppose Unity; Because this is essential to the Notion of a Being that is absolutely perfect, that all Perfection meets and is united in such a Being:
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Now to suppose some Perfections in one God which are not in another, is to suppose some possible Perfection to be wanting in God, which is a Contradiction to the most natural and the most easie Notion which all men have of God, that He is a Being in whom all Perfections do meet and are united:
Now to suppose Some Perfections in one God which Are not in Another, is to suppose Some possible Perfection to be wanting in God, which is a Contradiction to the most natural and the most easy Notion which all men have of God, that He is a Being in whom all Perfections do meet and Are united:
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Secondly, from the repugnancy and impossibility, the great absurdity and inconvenience of the contrary. For suppose there were more Gods, two for example;
Secondly, from the repugnancy and impossibility, the great absurdity and inconvenience of the contrary. For suppose there were more God's, two for Exampl;
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and yet it is granted on all hands that necessary existence is essential to the Notion of a God: But if they be unequal, that is, one of them inferior to and less perfect than the other, that which is inferior and less perfect could not be God,
and yet it is granted on all hands that necessary existence is essential to the Notion of a God: But if they be unequal, that is, one of them inferior too and less perfect than the other, that which is inferior and less perfect could not be God,
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So that which way soever we turn the thing and look upon it, the Notion of more Gods than One is by its own repugnancy and self-contradiction destructive of it self.
So that which Way soever we turn the thing and look upon it, the Notion of more God's than One is by its own repugnancy and self-contradiction destructive of it self.
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Before I come to apply this Doctrine of the Unity of God, I must not pass by a very considerable Difficulty, which will most certainly arise in every mans mind;
Before I come to apply this Doctrine of the Unity of God, I must not pass by a very considerable Difficulty, which will most Certainly arise in every men mind;
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And though this be not a Difficulty peculiar only to the Christian Religion, as by the generality of those who urge this Objection against Christians hath been inconsiderately thought;
And though this be not a Difficulty peculiar only to the Christian Religion, as by the generality of those who urge this Objection against Christians hath been inconsiderately Thought;
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for it is certain, that long before Christianity appeared in the world, there was a very ancient Tradition, both among Jews and Heathen, concerning three real Differences or Distinctions in the Divine Nature, very nearly resembling the Christian Doctrine of the Trinity, as I shall have occasion more fully to shew by and by:
for it is certain, that long before Christianity appeared in the world, there was a very ancient Tradition, both among jews and Heathen, Concerning three real Differences or Distinctions in the Divine Nature, very nearly resembling the Christian Doctrine of the Trinity, as I shall have occasion more Fully to show by and by:
the generality of Christians, who do most firmly believe the Trinity, believing likewise at the same time, more stedfastly if it be possible, that there is but One God.
the generality of Christians, who do most firmly believe the Trinity, believing likewise At the same time, more steadfastly if it be possible, that there is but One God.
But how can this possibly consist with the common Doctrine of Christians concerning the Trinity, God the Father, Son, and H. Ghost, to each of whom they Attribute,
But how can this possibly consist with the Common Doctrine of Christians Concerning the Trinity, God the Father, Son, and H. Ghost, to each of whom they Attribute,
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as they verily believe the Scripture does, the most incommunicable Properties and Perfections of the Divine Nature? And what is this less in effect than to say, That there are three Gods?
as they verily believe the Scripture does, the most incommunicable Properties and Perfections of the Divine Nature? And what is this less in Effect than to say, That there Are three God's?
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For the clearing of this Difficulty I shall, with all the brevity I can, offer these following Considerations; which I hope, to an impartial and unprejudiced Judgment, will be sufficient to remove it,
For the clearing of this Difficulty I shall, with all the brevity I can, offer these following Considerations; which I hope, to an impartial and unprejudiced Judgement, will be sufficient to remove it,
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I desire it may be well considered, that there is a wide difference between the nice Speculations of the Schools, beyond what is revealed in Scripture, concerning the Doctrine of the Trinity, and what the Scripture only teaches and asserts concerning this Mystery. For it is not to be denied but that the Schoolmen, who abounded in wit and leisure,
I desire it may be well considered, that there is a wide difference between the Nicaenae Speculations of the Schools, beyond what is revealed in Scripture, Concerning the Doctrine of the Trinity, and what the Scripture only Teaches and asserts Concerning this Mystery. For it is not to be denied but that the Schoolmen, who abounded in wit and leisure,
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though very few among them had either exact skill in the H. Scriptures, or in Ecclesiastical Antiquity and the Writings of the ancient Fathers of the Christian Church:
though very few among them had either exact skill in the H. Scriptures, or in Ecclesiastical Antiquity and the Writings of the ancient Father's of the Christian Church:
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I say, it cannot be denied but that these Speculative and very acute men, who wrought a great part of their Divinity out of their own Brains as Spiders do Cobwebs out of their own bowels, have started a thousand subtleties about this Mystery, such as no Christian is bound to trouble his head withal;
I say, it cannot be denied but that these Speculative and very acute men, who wrought a great part of their Divinity out of their own Brains as Spiders do Cobwebs out of their own bowels, have started a thousand subtleties about this Mystery, such as no Christian is bound to trouble his head withal;
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much less is it necessary for him to understand those niceties which we may reasonably presume that they who talk of them did themselves never thoroughly understand;
much less is it necessary for him to understand those niceties which we may reasonably presume that they who talk of them did themselves never thoroughly understand;
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II. I desire it may in the next place be considered, that the Doctrine of the Trinity, even as it is asserted in Scripture, is acknowledged by us to be still a great Mystery, and so imperfectly revealed as to be in a great measure incomprehensible by Human Reason.
II I desire it may in the next place be considered, that the Doctrine of the Trinity, even as it is asserted in Scripture, is acknowledged by us to be still a great Mystery, and so imperfectly revealed as to be in a great measure incomprehensible by Human Reason.
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And therefore though some learned and judicious Men may have very commendably attempted a more particular explication of this great Mystery by the strength of Reason, yet I dare not pretend to that, knowing both the difficulty and danger of such an Attempt, and mine own insufficiency for it.
And Therefore though Some learned and judicious Men may have very commendably attempted a more particular explication of this great Mystery by the strength of Reason, yet I Dare not pretend to that, knowing both the difficulty and danger of such an Attempt, and mine own insufficiency for it.
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All that I ever designed upon this Argument was to make out the credibility of the thing from the Authority of the H. Scriptures, without descending to a more particular explication of it than the Scripture hath given us;
All that I ever designed upon this Argument was to make out the credibility of the thing from the authority of the H. Scriptures, without descending to a more particular explication of it than the Scripture hath given us;
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For in this and the like Cases I take an implicite Faith to be very commendable, that is, to believe whatever we are sufficiently assured God hath revealed,
For in this and the like Cases I take an implicit Faith to be very commendable, that is, to believe whatever we Are sufficiently assured God hath revealed,
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And thus every man who believes the H. Scriptures to be a truly Divine Revelation does implicitely believe a great part of the Prophetical Books of Scripture and several obscure expressions in those Books,
And thus every man who believes the H. Scriptures to be a truly Divine Revelation does implicitly believe a great part of the Prophetical Books of Scripture and several Obscure expressions in those Books,
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In like manner, there are certainly a great many very good Christians who do not believe and comprehend the Mysteries of Faith nicely enough to approve themselves to a Scholastical and Magisterial Judge of Controversies, who yet if they do heartily embrace the Doctrines which are clearly revealed in Scripture and live up to the plain Precepts of the Christian Religion, will I doubt not be very well approved by the Great and Just,
In like manner, there Are Certainly a great many very good Christians who do not believe and comprehend the Mysteres of Faith nicely enough to approve themselves to a Scholastical and Magisterial Judge of Controversies, who yet if they do heartily embrace the Doctrines which Are clearly revealed in Scripture and live up to the plain Precepts of the Christian Religion, will I doubt not be very well approved by the Great and Just,
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Let it be further considered, That though neither the word Trinity, nor perhaps Person, in the sense in which it is used by Divines when they treat of this Mystery, be any where to be met with in Scripture; yet it cannot be denied but that Three are there spoken of by the Names of Father, Son, and H. Ghost, in whose Name every Christian is baptized,
Let it be further considered, That though neither the word Trinity, nor perhaps Person, in the sense in which it is used by Divines when they Treat of this Mystery, be any where to be met with in Scripture; yet it cannot be denied but that Three Are there spoken of by the Names of Father, Son, and H. Ghost, in whose Name every Christian is baptised,
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And so likewise though the word Person be not there expresly applied to Father, Son, and H. Ghost; yet it will be very hard to find a more convenient word whereby to express the distinction of these Three ▪ For which reason I could never yet see any just cause to quarrel at this term. For since the H. Spirit of God in Scripture hath thought fit in speaking of these Three to distinguish them from one another,
And so likewise though the word Person be not there expressly applied to Father, Son, and H. Ghost; yet it will be very hard to find a more convenient word whereby to express the distinction of these Three ▪ For which reason I could never yet see any just cause to quarrel At this term. For since the H. Spirit of God in Scripture hath Thought fit in speaking of these Three to distinguish them from one Another,
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as we use in common speech to distinguish three several Persons, I cannot see any reason why, in the explication of this Mystery which purely depends upon Divine Revelation, we should not speak of it in the same manner as the Scripture doth:
as we use in Common speech to distinguish three several Persons, I cannot see any reason why, in the explication of this Mystery which purely depends upon Divine Revelation, we should not speak of it in the same manner as the Scripture does:
IV. It deserves further to be considered, That there hath been a very ancient Tradition concerning three real Differences or Distinctions in the Divine Nature; and these,
IV. It deserves further to be considered, That there hath been a very ancient Tradition Concerning three real Differences or Distinctions in the Divine Nature; and these,
but certain it is that the Jews anciently had this Notion: And that they did distinguish the Word of God, and the H. Spirit of God, from Him who was absolutely called God, and whom they looked upon as the First Principle of all things;
but certain it is that the jews anciently had this Notion: And that they did distinguish the Word of God, and the H. Spirit of God, from Him who was absolutely called God, and whom they looked upon as the First Principle of all things;
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as is plain from Philo Judaeus, and Moses Nachmanides, and others cited by the Learned Grotius in his incomparable Book of the Truth of the Christian Religion.
as is plain from Philo Judaeus, and Moses Nachmanides, and Others cited by the Learned Grotius in his incomparable Book of the Truth of the Christian Religion.
And among the Heathen, Plato; who probably enough might have this Notion from the Jews, did make three Distinctions in the Deity by the Names of essential Goodness, and Mind, and Spirit.
And among the Heathen, Plato; who probably enough might have this Notion from the jews, did make three Distinctions in the Deity by the Names of essential goodness, and Mind, and Spirit.
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And consequently, neither the Jews nor Plato have any reason to object it to us Christians; especially since they pretend no other ground for it but either their own Reason, or an ancient Tradition from their Fathers: whereas we Christians do appeal to express Divine Revelation for what we believe in this matter,
And consequently, neither the jews nor Plato have any reason to Object it to us Christians; especially since they pretend no other ground for it but either their own Reason, or an ancient Tradition from their Father's: whereas we Christians do appeal to express Divine Revelation for what we believe in this matter,
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V. It is besides very considerable, That the Scriptures do deliver this Doctrine of the Trinity without any manner of doubt or question concerning the Unity of the Divine Nature: And not only so,
V. It is beside very considerable, That the Scriptures do deliver this Doctrine of the Trinity without any manner of doubt or question Concerning the Unity of the Divine Nature: And not only so,
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but do most stedfastly and constantly assert that there is but One God: And in those very Texts, in which these three Differences are mentioned, the Unity of the Divine Nature is expresly asserted;
but do most steadfastly and constantly assert that there is but One God: And in those very Texts, in which these three Differences Are mentioned, the Unity of the Divine Nature is expressly asserted;
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and where St. John makes mention of the Father, the Word, and the Spirit, the Unity of these Three is likewise affirmed, There are Three that bear record in Heaven, the Father, the Word, and the Spirit; and these Three are One. VI. It is yet further considerable, That from this Mystery, as delivered in Scripture, a Plurality of Gods cannot be inferred without making the Scripture grosly to contradict it self;
and where Saint John makes mention of the Father, the Word, and the Spirit, the Unity of these Three is likewise affirmed, There Are Three that bear record in Heaven, the Father, the Word, and the Spirit; and these Three Are One. VI. It is yet further considerable, That from this Mystery, as Delivered in Scripture, a Plurality of God's cannot be inferred without making the Scripture grossly to contradict it self;
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As the vital union of Soul and Body: Who can imagine by what device or means a Spirit comes to be so closely united and so firmly link'd to a material Body, that they are not to be parted without great force and violence offer'd to Nature? The like may be said of the operations of our several Faculties of Sense and Imagination, of Memory and Reason, and especially of the Liberty of our Wills: And yet we certainly find all these Faculties in our selves,
As the vital Union of Soul and Body: Who can imagine by what device or means a Spirit comes to be so closely united and so firmly linked to a material Body, that they Are not to be parted without great force and violence offered to Nature? The like may be said of the operations of our several Faculties of Sense and Imagination, of Memory and Reason, and especially of the Liberty of our Wills: And yet we Certainly find all these Faculties in our selves,
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And if we cannot comprehend the manner of those Operations which we plainly perceive and feel to be be in our Selves, much less can we expect to comprehend things without us;
And if we cannot comprehend the manner of those Operations which we plainly perceive and feel to be be in our Selves, much less can we expect to comprehend things without us;
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It being utterly inconceivable how any Understanding, how large and perfect soever, can certainly know beforehand that which depends upon the free Will of another, which is an arbitrary and uncertain Cause.
It being utterly inconceivable how any Understanding, how large and perfect soever, can Certainly know beforehand that which depends upon the free Will of Another, which is an arbitrary and uncertain Cause.
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And yet the Scripture doth not only attribute this Foreknowledg to God, but gives us also plain Instances of Gods foretelling such things, many Ages before they happen'd,
And yet the Scripture does not only attribute this Foreknowledge to God, but gives us also plain Instances of God's foretelling such things, many Ages before they happened,
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and yet even this is said to have happened according to the determinate foreknowledg of God, and was punctually foretold by Him some hundreds of years before.
and yet even this is said to have happened according to the determinate foreknowledge of God, and was punctually foretold by Him Some hundreds of Years before.
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but natural Reason hath been forced to acknowledg it, as we may see in some of the wisest of the Philosophers. And yet it would puzzle the greatest Philosopher that ever was, to give any tolerable account how any Knowledg whatsoever can certainly and infallibly foresee an Event through uncertain and contingent Causes.
but natural Reason hath been forced to acknowledge it, as we may see in Some of the Wisest of the Philosophers. And yet it would puzzle the greatest Philosopher that ever was, to give any tolerable account how any Knowledge whatsoever can Certainly and infallibly foresee an Event through uncertain and contingent Causes.
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All the reasonable satisfaction that can be had in this matter is this, that it is not at all unreasonable to suppose that infinite Knowledg may have ways of knowing things which our finite Understandings can by no means comprehend how they can possibly be known.
All the reasonable satisfaction that can be had in this matter is this, that it is not At all unreasonable to suppose that infinite Knowledge may have ways of knowing things which our finite Understandings can by no means comprehend how they can possibly be known.
And by this reasoning we are forced to acknowledg a Deity, the mind of Man being able to find no rest but in the acknowledgment of one eternal and wise Mind as the Principle and first Cause of all other things;
And by this reasoning we Are forced to acknowledge a Deity, the mind of Man being able to find no rest but in the acknowledgment of one Eternal and wise Mind as the Principle and First Cause of all other things;
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and this Principle is that which Mankind do by general consent call God. So that God hath laid a sure foundation of our acknowledgment of his Being in the Reason of our own Minds:
and this Principle is that which Mankind do by general consent call God. So that God hath laid a sure Foundation of our acknowledgment of his Being in the Reason of our own Minds:
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And this being once granted, our Reason, being tired in trying all other ways, will for its own quiet and ease force us at last to fall in with the general apprehension and belief of Mankind concerning a Deity.
And this being once granted, our Reason, being tired in trying all other ways, will for its own quiet and ease force us At last to fallen in with the general apprehension and belief of Mankind Concerning a Deity.
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Because that which is of it self cannot be conceived to have any bounds and limits of its Being and Perfection; for by the same reason that it necessarily is and of it self, it must necessarily have all perfection, which it is certain Matter hath not;
Because that which is of it self cannot be conceived to have any bounds and Limits of its Being and Perfection; for by the same reason that it necessarily is and of it self, it must necessarily have all perfection, which it is certain Matter hath not;
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Thus you see, by these Instances, that it is not repugnant to Reason to believe a great many things to be, of the manner of whose Existence we are not able to give a particular and distinct account.
Thus you see, by these Instances, that it is not repugnant to Reason to believe a great many things to be, of the manner of whose Existence we Are not able to give a particular and distinct account.
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and the same natural Reason which assures us that He is, doth likewise assure us that He is incomprehensible; and therefore our believing Him to be so doth by no means overthrow our belief of His Being.
and the same natural Reason which assures us that He is, does likewise assure us that He is incomprehensible; and Therefore our believing Him to be so does by no means overthrow our belief of His Being.
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In like manner, we are assured by Divine Revelation of the truth of this Doctrine of the Trinity; and being once assured of that, our not being able fully to comprehend it is not reason enough to stagger our belief of it.
In like manner, we Are assured by Divine Revelation of the truth of this Doctrine of the Trinity; and being once assured of that, our not being able Fully to comprehend it is not reason enough to stagger our belief of it.
A man cannot deny what he sees, though the necessary consequence of admitting it may be something which he cannot comprehend. One cannot deny the Frame of this World which he sees with his eyes,
A man cannot deny what he sees, though the necessary consequence of admitting it may be something which he cannot comprehend. One cannot deny the Frame of this World which he sees with his eyes,
As particularly concerning this Mystery of the Trinity. It ought then to satisfy us that there is sufficient evidence that this Doctrine is delivered in Scripture, and that what is there declared concerning it doth not imply a Contradiction.
As particularly Concerning this Mystery of the Trinity. It ought then to satisfy us that there is sufficient evidence that this Doctrine is Delivered in Scripture, and that what is there declared Concerning it does not imply a Contradiction.
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For why should our finite understandings pretend to comprehend that which is infinite, or to know all the real Differences that are consistent with the Unity of an Infinite Being;
For why should our finite understandings pretend to comprehend that which is infinite, or to know all the real Differences that Are consistent with the Unity of an Infinite Being;
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But before I leave this Argument, I cannot but take notice of one thing which they of the Church of Rome are perpetually objecting to us upon this Occasion.
But before I leave this Argument, I cannot but take notice of one thing which they of the Church of Room Are perpetually objecting to us upon this Occasion.
insomuch that rather than the Dictates of their Church, how absurd soever, should be called in question they will question the truth even of Christianity it self;
insomuch that rather than the Dictates of their Church, how absurd soever, should be called in question they will question the truth even of Christianity it self;
and if we will not take in Transubstantiation, and admit it to be a necessary Article of the Christian Faith, they grow so sullen and desperate that they matter not what becomes of all the rest:
and if we will not take in Transubstantiation, and admit it to be a necessary Article of the Christian Faith, they grow so sullen and desperate that they matter not what becomes of all the rest:
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And rather than not have their Will of us in that what is controverted, they will give up that which by their own confession is an undoubted Article of the Christian Faith and not controverted on either Side;
And rather than not have their Will of us in that what is controverted, they will give up that which by their own Confessi is an undoubted Article of the Christian Faith and not controverted on either Side;
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But I shall endeavour to return a more particular Answer to this Objection; and such a one as I hope will satisfy every considerate and unprejudiced mind, that after all this confidence and swaggering of theirs there is by no means equal reason either for the receiving or for the rejecting of these two Doctrines of the Trinity and Transubstantiation.
But I shall endeavour to return a more particular Answer to this Objection; and such a one as I hope will satisfy every considerate and unprejudiced mind, that After all this confidence and swaggering of theirs there is by no means equal reason either for the receiving or for the rejecting of these two Doctrines of the Trinity and Transubstantiation.
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First, There is not equal reason for the belief of these Two Doctrines. This Objection, if it be of any force, must suppose that there is equal evidence and proof from Scripture for these two Doctrines: But this we utterly deny, and with great reason;
First, There is not equal reason for the belief of these Two Doctrines. This Objection, if it be of any force, must suppose that there is equal evidence and proof from Scripture for these two Doctrines: But this we utterly deny, and with great reason;
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because it is no more evident from the words of Scripture that the Sacramental Bread is substantially changed into Christ's natural Body by virtue of those words, This is my Body, than it is that Christ is substantially changed into a natural Vine by virtue of those words, I am the true Vine;
Because it is no more evident from the words of Scripture that the Sacramental Bred is substantially changed into Christ's natural Body by virtue of those words, This is my Body, than it is that christ is substantially changed into a natural Vine by virtue of those words, I am the true Vine;
or than that the Rock in the Wilderness, of which the Israelites drank, was substantially changed into the Person of Christ, because it is expresly said, That Rock was Christ; or than that the Christian Church is substantially changed into the natural Body of Christ, because it is in express terms said of the Church, That it is his Body.
or than that the Rock in the Wilderness, of which the Israelites drank, was substantially changed into the Person of christ, Because it is expressly said, That Rock was christ; or than that the Christian Church is substantially changed into the natural Body of christ, Because it is in express terms said of the Church, That it is his Body.
nor necessarily concluded from Scripture: But this the Writers of the Christian Church did never acknowledge concerning the Trinity, and the Divinity of Christ; but have always appealed to the clear and undeniable Testimonies of Scripture for the Proof of these Doctrines. And then the whole force of the Objection amounts to this, that if I am bound to believe what I am sure God says, though I cannot comprehend it;
nor necessarily concluded from Scripture: But this the Writers of the Christian Church did never acknowledge Concerning the Trinity, and the Divinity of christ; but have always appealed to the clear and undeniable Testimonies of Scripture for the Proof of these Doctrines. And then the Whole force of the Objection amounts to this, that if I am bound to believe what I am sure God Says, though I cannot comprehend it;
Secondly, neither is there equal reason for the rejecting of these two Doctrines. This the Objection supposes, which yet cannot be supposed but upon one or both of these two grounds:
Secondly, neither is there equal reason for the rejecting of these two Doctrines. This the Objection supposes, which yet cannot be supposed but upon one or both of these two grounds:
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and it does by no means follow that, if a man do once admit any thing concerning God which he cannot comprehend, he hath no reason afterwards to believe what he himself sees. This is a most unreasonable and destructive way of arguing,
and it does by no means follow that, if a man do once admit any thing Concerning God which he cannot comprehend, he hath no reason afterwards to believe what he himself sees. This is a most unreasonable and destructive Way of arguing,
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because it strikes at the foundation of all Certainty, and sets every man at liberty to deny the most plain and evident Truths of Christianity, if he may not be humor'd in having the absurdest things in the World admitted for true.
Because it strikes At the Foundation of all Certainty, and sets every man At liberty to deny the most plain and evident Truths of Christianity, if he may not be humored in having the absurdest things in the World admitted for true.
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The next step will be to persuade us that we may as well deny the Being of God because his Nature is incomprehensible by our Reason, as deny Transubstantiation because it evidently contradicts our Senses.
The next step will be to persuade us that we may as well deny the Being of God Because his Nature is incomprehensible by our Reason, as deny Transubstantiation Because it evidently contradicts our Senses.
2dly. Nor are these two Doctrines loaded with the like Absurdities and Contradictions: So far from this, that the Doctrine of the Trinity, as it is delivered in the Scriptures, and hath already been explained, hath no Absurdity or Contradiction either involved in it, or necessarily consequent upon it:
2dly. Nor Are these two Doctrines loaded with the like Absurdities and Contradictions: So Far from this, that the Doctrine of the Trinity, as it is Delivered in the Scriptures, and hath already been explained, hath no Absurdity or Contradiction either involved in it, or necessarily consequent upon it:
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For in his Disputation about it he treats this Doctrine with the greatest contempt, as a new Invention of the Council of Lateran under Pope Innocent III. To the Decree of which Council concerning it he seems to pay a formal submission,
For in his Disputation about it he treats this Doctrine with the greatest contempt, as a new Invention of the Council of Lateran under Pope Innocent III. To the decree of which Council Concerning it he seems to pay a formal submission,
but really derides it as contrary to the common Sense and Reason of Mankind, and not at all supported by Scripture; as any one may easily discern that will carefully consider his manner of handling it and the result of his whole Disputation about it.
but really derides it as contrary to the Common Sense and Reason of Mankind, and not At all supported by Scripture; as any one may Easily discern that will carefully Consider his manner of handling it and the result of his Whole Disputation about it.
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And now Suppose there were some appearance of Absurdity and Contradiction in the Doctrine of the Trinity as it is delivered in Scripture, must we therefore believe a Doctrine which is not at all revealed in Scripture, and which hath certainly in it all the absurdities in the World,
And now Suppose there were Some appearance of Absurdity and Contradiction in the Doctrine of the Trinity as it is Delivered in Scripture, must we Therefore believe a Doctrine which is not At all revealed in Scripture, and which hath Certainly in it all the absurdities in the World,
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But is this equal, to demand of us the belief of a thing which hath always been controverted, not only between us and them, but even among themselves, at least till the Council of Trent? And this upon such unreasonable terms, that we must either yield this Point to them or else renounce a Doctrine agreed on both Sides to be revealed in Scripture.
But is this equal, to demand of us the belief of a thing which hath always been controverted, not only between us and them, but even among themselves, At least till the Council of Trent? And this upon such unreasonable terms, that we must either yield this Point to them or Else renounce a Doctrine agreed on both Sides to be revealed in Scripture.
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To shew the unreasonableness of this proceeding, Let us suppose a Priest of the Church of Rome pressing a Jew or Turk to the belief of Transubstantiation, and because one kindness deserves another, the Jew or Turk should demand of him the belief of all the Fables in the Talmud, or in the Alchoran; since none of these,
To show the unreasonableness of this proceeding, Let us suppose a Priest of the Church of Room pressing a Jew or Turk to the belief of Transubstantiation, and Because one kindness deserves Another, the Jew or Turk should demand of him the belief of all the Fables in the Talmud, or in the Alcoran; since none of these,
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nor indeed all of them together, are near so absurd as Transubstantiation: Would not this be much more reasonable and equal than what they demand of us? Since no Absurdity,
nor indeed all of them together, Are near so absurd as Transubstantiation: Would not this be much more reasonable and equal than what they demand of us? Since no Absurdity,
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how monstrous and big soever, can be thought of, which may not enter into an Understanding in which a Breach hath been already made wide enough to admit Transubstantiation. The Priests of Baal did not half so much deserve to be exposed by the Prophet for their Superstition and folly,
how monstrous and big soever, can be Thought of, which may not enter into an Understanding in which a Breach hath been already made wide enough to admit Transubstantiation. The Priests of Baal did not half so much deserve to be exposed by the Prophet for their Superstition and folly,
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as the Priests of the Church of Rome do for this sensless and stupid Doctrine of theirs with a hard Name. I shall only add this one thing more, That if this Doctrine were possible to be true,
as the Priests of the Church of Room do for this senseless and stupid Doctrine of theirs with a hard Name. I shall only add this one thing more, That if this Doctrine were possible to be true,
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For it pretends to change the substance of one thing into the substance of another thing that is already and before this change is pretended to be made.
For it pretends to change the substance of one thing into the substance of Another thing that is already and before this change is pretended to be made.
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As that we should serve Him only, and pay no Religious Worship to any but to Him. For to pay Religious Worship to any thing is to make it a God and to acknowledge it for such:
As that we should serve Him only, and pay no Religious Worship to any but to Him. For to pay Religious Worship to any thing is to make it a God and to acknowledge it for such:
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And among all the parts of Religious Worship none is more peculiarly appropriated to the Deity than solemn Invocation and Prayer. For he to whom men address their Requests, at all times,
And among all the parts of Religious Worship none is more peculiarly appropriated to the Deity than solemn Invocation and Prayer. For he to whom men address their Requests, At all times,
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Because God being a singular Being there is nothing like Him, or that can without injuring and debasing his most spiritual and perfect and immense Being be compared to Him: As He himself speaks in the Prophet, To whom will ye liken me, saith the Lord,
Because God being a singular Being there is nothing like Him, or that can without injuring and debasing his most spiritual and perfect and immense Being be compared to Him: As He himself speaks in the Prophet, To whom will you liken me, Says the Lord,
and make me equal? And therefore with no Distinction whatsoever can it be lawful to give Religious Worship, or any part of it, to any but God: We can pray to none but to Him, because He only is every where present, and only knows the Hearts of all the children of men;
and make me equal? And Therefore with no Distinction whatsoever can it be lawful to give Religious Worship, or any part of it, to any but God: We can pray to none but to Him, Because He only is every where present, and only knows the Hearts of all the children of men;
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So that the Reason of these two Precepts is founded in the Unity and Singularity of the Divine Nature, and unless there be more Gods than One, we must worship Him only, and pray to none but Him: Because we can give Invocation to none but to Him only whom we believe to be God; as St. Paul reasons, How shall they call on Him in whom they have not believed?
So that the Reason of these two Precepts is founded in the Unity and Singularity of the Divine Nature, and unless there be more God's than One, we must worship Him only, and pray to none but Him: Because we can give Invocation to none but to Him only whom we believe to be God; as Saint Paul Reasons, How shall they call on Him in whom they have not believed?
There is One God and Father of all, and therefore we should keep the unity of the Spirit in the bond of Peace, that is, live in mutual love and peace.
There is One God and Father of all, and Therefore we should keep the unity of the Spirit in the bound of Peace, that is, live in mutual love and peace.
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The Prophet likewise assigns this reason why all Mankind should be upon good terms with one another, and not be injurious one to another, Have we not all One Father? hath not One God created us? Why do we then deal treacherously every man against his brother.
The Prophet likewise assigns this reason why all Mankind should be upon good terms with one Another, and not be injurious one to Another, Have we not all One Father? hath not One God created us? Why do we then deal treacherously every man against his brother.
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And therefore when we see such hatred and enmity among Men, such divisions and animosities among Christians, we may not only ask St. Paul 's question, Is Christ divided? that we cannot agree about serving him;
And Therefore when we see such hatred and enmity among Men, such divisions and animosities among Christians, we may not only ask Saint Paul is question, Is christ divided? that we cannot agree about serving him;
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and are we not all his Offspring? Are we not all the Sons of Adam, who was the Son of God? So that if we trace our selves to our Original, we shall find a great nearness and equality among men:
and Are we not all his Offspring? are we not all the Sons of Adam, who was the Son of God? So that if we trace our selves to our Original, we shall find a great nearness and equality among men:
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And this equality that we are all Gods creatures and Image, and that the One only God is the Father of us all, is a more real ground of mutual love, and peace, and equity in our dealings one with another,
And this equality that we Are all God's creatures and Image, and that the One only God is the Father of us all, is a more real ground of mutual love, and peace, and equity in our dealings one with Another,
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than any of those petty differences and distinctions of strong and weak, of rich and poor, of wise and foolish, of base and honourable, can be to encourage men to any thing of insolence, injustice, and inequality of dealing one towards another.
than any of those Petty differences and Distinctions of strong and weak, of rich and poor, of wise and foolish, of base and honourable, can be to encourage men to any thing of insolence, injustice, and inequality of dealing one towards Another.
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