and his Name great in Israel. But at the length it overflowed the Banks, and according to the prediction, Isa. 11. 9. The whole Earth was filled with the knowledge of the Lord,
and his Name great in Israel. But At the length it overflowed the Banks, and according to the prediction, Isaiah 11. 9. The Whole Earth was filled with the knowledge of the Lord,
as the Waters cover the Sea. But this it was a work especially reserved for the days and coming of the Messia; and is commonly joyned with the mention and promise of the Messia. Thus in Gen. 22. 18. In thy Seed shall all the Nations of the Earth be blessed.
as the Waters cover the Sea. But this it was a work especially reserved for the days and coming of the Messiah; and is commonly joined with the mention and promise of the Messiah. Thus in Gen. 22. 18. In thy Seed shall all the nations of the Earth be blessed.
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In pursuance of which subject he goes on to set forth the care of God, not only for the perpetuating of the Church, (Verse the 16th, I have graven thee upon the palms of my hands, thy walls are continually before me;
In pursuance of which Subject he Goes on to Set forth the care of God, not only for the perpetuating of the Church, (Verse the 16th, I have graved thee upon the palms of my hands, thy walls Are continually before me;
Now, if any shall ask, (with the Church in the 21st Verse) who hath begotten me these? who hath brought up these? As much as to say, By what means shall there come in such a throng and multitude of Proselytes to fill the Church? The Answer follows in the next words, That it should be by a double means;
Now, if any shall ask, (with the Church in the 21st Verse) who hath begotten me these? who hath brought up these? As much as to say, By what means shall there come in such a throng and multitude of Proselytes to fill the Church? The Answer follows in the next words, That it should be by a double means;
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i. • Their Conversion, their Devotion, their furtherance and assistance. First then, let us consider, Eminentiam Instantiae, the Persons here instanced in;
i. • Their Conversion, their Devotion, their furtherance and assistance. First then, let us Consider, Eminentiam Instantiae, the Persons Here instanced in;
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And truly Kings and Princes must needs be the highest upon Earth, because they are immediately next unto him, who is the most highest both in Heaven and Earth, that is, to God himself.
And truly Kings and Princes must needs be the highest upon Earth, Because they Are immediately next unto him, who is the most highest both in Heaven and Earth, that is, to God himself.
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So that of Optatus, Super Imperatorem non est nisi solus Deus, qui fecit Imperatorem. There is none above the Emperour, saving God, who made the Emperour.
So that of Optatus, Super Imperatorem non est nisi solus Deus, qui fecit Imperatorem. There is none above the Emperor, Saving God, who made the Emperor.
but something of Divinity, something of God, put upon a mortal Man? And therefore the Christians of old (as Vegetius relates, in their Military Oath) were wont to be sworn, without scruple, Per Majestatem Imperatoris, By the Majesty of the Emperour,
but something of Divinity, something of God, put upon a Mortal Man? And Therefore the Christians of old (as Vegetius relates, in their Military Oath) were wont to be sworn, without scruple, Per Majestatem Imperatoris, By the Majesty of the Emperor,
1st, As being the chiefest an• principal of Governments, a having in it NONLATINALPHABET, absolutu• imperium, the entire and absolut• command and power united an• centered in one person;
1st, As being the chiefest an• principal of Governments, a having in it, absolutu• imperium, the entire and absolut• command and power united an• centered in one person;
and there fore the more effectual for the ai• and assistance of the Church. 2ly, As being the most know• the most famous, usual, and un•versal; especially in those Eastern Nations:
and there before the more effectual for the ai• and assistance of the Church. 2ly, As being the most know• the most famous, usual, and un•versal; especially in those Eastern nations:
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Omnes an• tiquae gentes, regibus quondam p•ruere, says Tully. Princip•• Rerum, Gentium nationum { que } Imperium penes Reges erat, says Justin. l. 1. All Kindreds and Nations at the first were under Kings.
Omnes an• tiquae gentes, regibus quondam p•ruere, Says Tully. Princip•• Rerum, Gentium nationum { que } Imperium penes Reges erat, Says Justin l. 1. All Kindreds and nations At the First were under Kings.
To which we may add that of the Philosopher, Politic. 1. c. 1. NONLATINALPHABET. Cities at the first were governed by Kings, and so even to this day are Nations also.
To which we may add that of the Philosopher, Politic. 1. c. 1.. Cities At the First were governed by Kings, and so even to this day Are nations also.
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The first Government in the world was that of Fathers, and Kingship is nothing else but the Apex, or Supremacy of fatherly Power, devolved into the hands of the present Monarch.
The First Government in the world was that of Father's, and Kingship is nothing Else but the Apex, or Supremacy of fatherly Power, devolved into the hands of the present Monarch.
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But enough of this first rema•kable in the Text, that is, of th• Persons or particularity of the Instance ( Kings or Princes. ) pass unto the second Considerble,
But enough of this First rema•kable in the Text, that is, of th• Persons or particularity of the Instance (Kings or Princes.) pass unto the second Considerable,
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They may be reduce• to these following Heads. 1. Thei• Call and Conversion. 2. Thei• Piety and Devotion. 3. Thei• Beneficial Influence upon th• Church, and assistance to it.
They may be reduce• to these following Heads. 1. Thei• Call and Conversion. 2. Thei• Piety and Devotion. 3. Thei• Beneficial Influence upon th• Church, and assistance to it.
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From all which follows in the last place the prosperity and enlargement o• the Church by their means, (th• thing designed and intended in th• whole Contest.)
From all which follows in the last place the Prosperity and enlargement o• the Church by their means, (th• thing designed and intended in th• Whole Contest.)
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for rich Abraham, (the mighty) ( Prince, as he is called, Gen. 23. 6.) as well as poor Lazarus. 'Tis a Flock, wherein the Lyons lie down with the Lambs in the same Fold, the Prince with the People.
for rich Abraham, (the mighty) (Prince, as he is called, Gen. 23. 6.) as well as poor Lazarus. It's a Flock, wherein the Lyons lie down with the Lambs in the same Fold, the Prince with the People.
The Apostle expresly declared the contrary from the beginning 1 Tim. 2. where he does enjoyn it as a Canon to all Christians, That Prayers, and Supplications,
The Apostle expressly declared the contrary from the beginning 1 Tim. 2. where he does enjoin it as a Canon to all Christians, That Prayers, and Supplications,
and Thanksgivings be made for all Men, Verse 1. and for Kings in particular, Verse 2. Giving this as the Ground and reason of the duty, ( Verse 4.) because God will have all Men to be saved,
and Thanksgivings be made for all Men, Verse 1. and for Kings in particular, Verse 2. Giving this as the Ground and reason of the duty, (Verse 4.) Because God will have all Men to be saved,
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'Twas a thing foretold long before, That Kings should see and arise, and Princes should worship the holy one of Israel, Isa. 49. 7. That the Gentiles should come to the Churches light,
'Twas a thing foretold long before, That Kings should see and arise, and Princes should worship the holy one of Israel, Isaiah 49. 7. That the Gentiles should come to the Churches Light,
The Princes of the People are gathered unto the People of the God of Abraham, (so 'tis in the Hebrew) For the Shields of the Earth (NONLATINALPHABET,) the Mighty upon Earth) belong unto God; that is, they shall joyn themselves to the God and People of Abraham, by communion of the same Faith.
The Princes of the People Are gathered unto the People of the God of Abraham, (so it's in the Hebrew) For the Shields of the Earth (,) the Mighty upon Earth) belong unto God; that is, they shall join themselves to the God and People of Abraham, by communion of the same Faith.
And though they were not presently fulfilled at the first planting of the Gospel, because God was resolved to bring in and carry on the Religion of Christ at first in the world, not by the countenance of the Grandees and Princes of this world,
And though they were not presently fulfilled At the First planting of the Gospel, Because God was resolved to bring in and carry on the Religion of christ At First in the world, not by the countenance of the Grandees and Princes of this world,
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Lastly, hereby he has testified his honourable regard and respect unto the Robes of Earthly Majesty, to the Thrones of Kings, by baptizing them into the Faith of Christ;
Lastly, hereby he has testified his honourable regard and respect unto the Robes of Earthly Majesty, to the Thrones of Kings, by baptizing them into the Faith of christ;
And that's the first thing here intimated touching Kings and Princes, their Call and Conversion. The next follows, and that is, their Piety and Devotion.
And that's the First thing Here intimated touching Kings and Princes, their Call and Conversion. The next follows, and that is, their Piety and Devotion.
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in allusion (I say) unto this custom of deep and low veneration, is it here said even of Kings and Queens, that they shall kiss or lick the dust, that they shall bow down with their faces towards the Earth:
in allusion (I say) unto this custom of deep and low veneration, is it Here said even of Kings and Queen's, that they shall kiss or lick the dust, that they shall bow down with their faces towards the Earth:
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Sic ad Ecclesiam transfertur hic honos, ut penes unum Christum integer maneat, says Calvin. As much as to say, The Church is here considered in conjunction with Christ the Head;
Sic ad Church transfertur hic honos, ut penes Unum Christ integer Maneat, Says calvin. As much as to say, The Church is Here considered in conjunction with christ the Head;
so that what is spoken of the Body, strictly and properly pertains only to the Head. Si enim Caput Ecclesiae es• Christus, Caput hic adoratur in corpore, says St. Hierom upon the Place.
so that what is spoken of the Body, strictly and properly pertains only to the Head. Si enim Caput Ecclesiae es• Christus, Caput hic adoratur in corpore, Says Saint Hieronymus upon the Place.
In the Honour of the Body is understood the Worship of the Head. And to the like purpose (yet more plainly) is that of St. Basil, (upon Psal. 45. Ver. 12.) NONLATINALPHABET.
In the Honour of the Body is understood the Worship of the Head. And to the like purpose (yet more plainly) is that of Saint Basil, (upon Psalm 45. Ver. 12.).
For besides the falseness of the Hypothesis, the thing it self is very wide from the purpose of the Text. The Honour here spoken of (as to be done by Kings and Queens) is not that of external Subjection,
For beside the falseness of the Hypothesis, the thing it self is very wide from the purpose of the Text. The Honour Here spoken of (as to be done by Kings and Queen's) is not that of external Subjection,
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that they should render unto Christ the subjection of Piety and Devotion, ie. Reverence to his Name, observance to his Worship, obedience to his Will, submission to his Yoke and Scepter, walking in his Truth, rejoycing in his Light;
that they should render unto christ the subjection of Piety and Devotion, ie. reverence to his Name, observance to his Worship, Obedience to his Will, submission to his Yoke and Sceptre, walking in his Truth, rejoicing in his Light;
and, tha• upon his Death-bed he thank'• God more, that he was Membru• Ecclesiae, (a Member of the Church) than that he was Caput Imperi•• (the Head of the Roman Empire And another Passage I have rea• of one of the Lewis 's, King o• France; who,
and, tha• upon his Deathbed he thank'• God more, that he was Membru• Ecclesiae, (a Member of the Church) than that he was Caput Imperi•• (the Head of the Roman Empire And Another Passage I have rea• of one of the Lewis is, King o• France; who,
but only from the Place of his Baptism would be called Lewis of Poissy. Why? Because there (said he) I first overcame the Devil, and was made a Christian.
but only from the Place of his Baptism would be called Lewis of Poissy. Why? Because there (said he) I First overcame the devil, and was made a Christian.
and hasten to the third and main Particular designed in the Text, and that is the special and beneficial Influences of Kings upon the Church for its good and flourishing, ( They shall be thy Nursing Fathers,
and hasten to the third and main Particular designed in the Text, and that is the special and beneficial Influences of Kings upon the Church for its good and flourishing, (They shall be thy Nursing Fathers,
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The first settlement of it among the Israelites was by the Hands of Moses, who was King in Jesurun. (Deut. 33. 5.) or as the Targum and Syriack reads it, King in Israel. The retriving of it,
The First settlement of it among the Israelites was by the Hands of Moses, who was King in Jeshurun. (Deuteronomy 33. 5.) or as the Targum and Syriac reads it, King in Israel. The retrieving of it,
In a word, the fullest and th• utmost growth, and NONLATINALPHABET of tha• Church, and the highest an• brightest Sun-shine of Religio• amongst them, was not, till 〈 ◊ 〉 came under the warm Beams an• Influence of the Royal Scepter Their Religion was never culminant, never rose unto its height and splendour, till the Kingshi• was settled amongst them,
In a word, the Fullest and th• utmost growth, and of tha• Church, and the highest an• Brightest Sunshine of Religio• among them, was not, till 〈 ◊ 〉 Come under the warm Beams an• Influence of the Royal Sceptre Their Religion was never culminant, never rose unto its height and splendour, till the Kingshi• was settled among them,
and Kings were the Restorers of Religion, together with their Liberties, as in the days of Ezra and Nehemia. Both which acted in all they did by Commission from the Kings of Persia, Ezra 7. 25, 26. Neh. 5. 14. This Blessing of Pious, and of Gracious Kings, so behooful and advantageous to the Church of the Jews, God was pleased to afford and make promise of, to the Church of the Gentiles.
and Kings were the Restorers of Religion, together with their Liberties, as in the days of Ezra and Nehemiah. Both which acted in all they did by Commission from the Kings of Persiam, Ezra 7. 25, 26. Neh 5. 14. This Blessing of Pious, and of Gracious Kings, so behooful and advantageous to the Church of the jews, God was pleased to afford and make promise of, to the Church of the Gentiles.
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where the nursing and nourishing influence of the secular Powers, is clearly mentioned, as one signal and special means of the furtherance and inlargement of the Gospel-Church,
where the nursing and nourishing influence of the secular Powers, is clearly mentioned, as one signal and special means of the furtherance and enlargement of the Gospel-church,
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T•• second is that of Isaiah. Ch. 6• where having spoken of the Abundance of the Sea that shou•• be converted, Verse the 5th; follows in the tenth Verse, 〈 ◊ 〉 Sons of Strangers shall build up t•• Walls,
T•• second is that of Isaiah. Christ 6• where having spoken of the Abundance of the Sea that shou•• be converted, Verse the 5th; follows in the tenth Verse, 〈 ◊ 〉 Sons of Strangers shall built up t•• Walls,
a suring us, they should not b• meer Dry-nurses, but such wh•• as it were from their own Bowel• shall minister strength and growt• unto the Gospel-Church.
a suring us, they should not b• mere Dry-nurses, but such wh•• as it were from their own Bowel• shall minister strength and growt• unto the Gospel-church.
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and that is in the four an• twentieth Psal. where having spoken of the large and univers•• Dominion of Christ, Verse 1. An• of the conditions of Communion with the Church of Christ, Ver. 3 to the 6th. he then closes with a• exhortation (as many do interpret it) to the secular Powers,
and that is in the four an• twentieth Psalm where having spoken of the large and univers•• Dominion of christ, Verse 1. An• of the conditions of Communion with the Church of christ, Ver. 3 to the 6th. he then closes with a• exhortation (as many do interpret it) to the secular Powers,
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and be ye lift ye everlasting doors, that the King of Glory may come in. The Septuagint, with Symmachus and Theodotio, expound it, as spoken to Principalities and Powers;
and be you lift you everlasting doors, that the King of Glory may come in. The septuagint, with Symmachus and Theodotio, expound it, as spoken to Principalities and Powers;
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and accordingly render it, Lift up your Heads, O ye Rulers, (NONLATINALPHABET) and so the vulgar Latin, (O Principes) O ye Princes, and be ye lift up, ye Fores soeculi, (as Arias Montanus renders it, Ye everlasting Doors.) And why must they be lift up? All to this end, (says Psalmist) That the King of Glory may come in, i. e.
and accordingly render it, Lift up your Heads, Oh you Rulers, () and so the Vulgar Latin, (Oh Princes) Oh you Princes, and be you lift up, you Fores soeculi, (as Arias Montanus renders it, You everlasting Doors.) And why must they be lift up? All to this end, (Says Psalmist) That the King of Glory may come in, i. e.
the strength of the City was in the Gates, ( Psal. 147. 13. He hath strengthned the Bars of thy Gate• And the Place of Magistracy, Pow•• and Judicature was in the Gat• ( Ruth 4. 1, 2. Deut. 25. 7.) 〈 ◊ 〉 therefore by the lifting up of 〈 ◊ 〉 Gates may well be understood 〈 ◊ 〉 concurrence, the utmost 〈 ◊ 〉 countenance and assistance 〈 ◊ 〉 the Ruler, to the promoti•• and propagating of Religio• as being entrusted with a Po•er to make way for the Ki•• of Glory.
the strength of the city was in the Gates, (Psalm 147. 13. He hath strengthened the Bars of thy Gate• And the Place of Magistracy, Pow•• and Judicature was in the Gat• (Ruth 4. 1, 2. Deuteronomy 25. 7.) 〈 ◊ 〉 Therefore by the lifting up of 〈 ◊ 〉 Gates may well be understood 〈 ◊ 〉 concurrence, the utmost 〈 ◊ 〉 countenance and assistance 〈 ◊ 〉 the Ruler, to the promoti•• and propagating of Religio• as being Entrusted with a Po•er to make Way for the Ki•• of Glory.
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and print, and fashion it into Truth and Goodness. — Ad exemplum Regis componitur Orbis. The Religion of the Prince is the Mould into which the People commonly are cast.
and print, and fashion it into Truth and goodness. — Ad exemplum Regis componitur Orbis. The Religion of the Prince is the Mould into which the People commonly Are cast.
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When Const••tine embrac'd the Faith, and • up the Cross for his Standa•• what a shake did the very Patte• of his Example give unto 〈 ◊ 〉 Kingdom of Darkness throu•• the whole Empire? How so did Heathenism vanish out Towns and Cities,
When Const••tine embraced the Faith, and • up the Cross for his Standa•• what a shake did the very Patte• of his Exampl give unto 〈 ◊ 〉 Kingdom of Darkness throu•• the Whole Empire? How so did Heathenism vanish out Towns and Cities,
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this is the Milk that comes out of the Brea•• of Kings, the establishing of Religion by the Sovereign Power, i• all the publick concerns of 〈 ◊ 〉 When Christianity is (by the means) engrafted into the Stat• and is made the Religion of th• State;
this is the Milk that comes out of the Brea•• of Kings, the establishing of Religion by the Sovereign Power, i• all the public concerns of 〈 ◊ 〉 When Christianity is (by the means) engrafted into the Stat• and is made the Religion of th• State;
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when the profession of is not only own'd, but ratifie• with the Seal of Authority, fe•ced and strengthned with the provision of Laws, guarded with Penalties, encouraged and advance• with Priviledges.
when the profession of is not only owned, but ratifie• with the Seal of authority, fe•ced and strengthened with the provision of Laws, guarded with Penalties, encouraged and advance• with Privileges.
yea and bespoken from the Hands of Kings, for Christ Psal. 2. 10, 11. Be wise O ye Kings be instructed ye Rulers of the Earth Serve the Lord with fear.
yea and bespoken from the Hands of Kings, for christ Psalm 2. 10, 11. Be wise Oh you Kings be instructed you Rulers of the Earth Serve the Lord with Fear.
and Divine concer• All which may serve as a fit Co•ment upon the Text, plainly she•ing us, what is that Regia Ecc••siae nutricatio, (as Grotius speak• That Blessing of Nursing father That 'tis no other than the maintenance and cherishing of Relig•on by the nurture of wholes•• Laws, by the publick interposal• Kings and Princes in its behalf, 〈 ◊ 〉 of Pious Guardians,
and Divine concer• All which may serve as a fit Co•ment upon the Text, plainly she•ing us, what is that Regia Ecc••siae nutricatio, (as Grotius speak• That Blessing of Nursing father That it's not other than the maintenance and cherishing of Relig•on by the nurture of wholes•• Laws, by the public interposal• Kings and Princes in its behalf, 〈 ◊ 〉 of Pious Guardians,
So that the prime and proper meaning of the word (as Schinler notes) is to signifie Tutorem, Curatorem (Fiduciarium) qui in sidem suam recipit alterius puerum:
So that the prime and proper meaning of the word (as Schinler notes) is to signify Tutor, Curatorem (Fiduciarium) qui in sidem suam recipit alterius puerum:
and then by consequence 'tis rendred sometimes a Nurse, NONLATINALPHABET, Ruth. 4. 6.) sometimes a bringer-up, (NONLATINALPHABET) even as here in the Text,
and then by consequence it's rendered sometime a Nurse,, Ruth. 4. 6.) sometime a Bringer up, () even as Here in the Text,
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and in Esther 2. 7. where Mordecai is said to be NONLATINALPHABET, the nourisher or bringer up of Esther; or (as Schinler renders it, out of some Copy of the Septuagint) NONLATINALPHABET, Praeses & Rector, her Guardian and Governour, (for so does NONLATINALPHABET signifie, Curam & Praefecturam.
and in Esther 2. 7. where Mordecai is said to be, the nourisher or bringer up of Esther; or (as Schinler renders it, out of Some Copy of the septuagint), Praeses & Rector, her Guardian and Governor, (for so does signify, Curam & Praefecturam.
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and so they have th• power of stopping or suppressing all violence, rage and fury intended against the outward Being Peace and Well-fare of the Church.
and so they have th• power of stopping or suppressing all violence, rage and fury intended against the outward Being Peace and Welfare of the Church.
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yea, and of ordering the Affairs of the Church, of reforming corruptions, of redressing abuses, of regulating, and retrenching excesses and innovations.
yea, and of ordering the Affairs of the Church, of reforming corruptions, of redressing Abuses, of regulating, and retrenching Excesses and innovations.
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In a word, A Power of super-vising all Offices and qualities in the Church, to see and provide, that such as act in the behalf of the Church, do their Duties,
In a word, A Power of super-vising all Offices and qualities in the Church, to see and provide, that such as act in the behalf of the Church, do their Duties,
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This Is that Power which Kin• of old for their part exercised the Government of the Synagogu• (as you may see at large in th• Chronicles ) in the reforming of R•ligion, in purging the Temple, i• re-inforcing the Passeover, in co•manding and ordering the Pries• and Levites, in reducing and re-e•gaging the People unto the La• and to the Covenant, causing 〈 ◊ 〉 that were found in Israel, and Be•jamin to stand to it, (2 Chro• 34. 32.) And again, making a• that were present in Israel 〈 ◊ 〉 serve,
This Is that Power which Kin• of old for their part exercised the Government of the Synagogu• (as you may see At large in th• Chronicles) in the reforming of R•ligion, in purging the Temple, i• reinforcing the Passover, in co•manding and ordering the Pries• and Levites, in reducing and re-e•gaging the People unto the La• and to the Covenant, causing 〈 ◊ 〉 that were found in Israel, and Be•jamin to stand to it, (2 Chro• 34. 32.) And again, making a• that were present in Israel 〈 ◊ 〉 serve,
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The like Power we fin• without scruple, practised by t•• first Christian Monarchs and S•vereigns, within the Limits 〈 ◊ 〉 the Gospel-Church of their D•minions.
The like Power we fin• without scruple, practised by t•• First Christian Monarchs and S•vereigns, within the Limits 〈 ◊ 〉 the Gospel-church of their D•minions.
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In hearing Complaints, in receiving Appeals, in taking cognizance of Causes, ( etiam post duplex Judicium Episcopale ) in redressing of Ecclesiastical disorders, in electing of Bishops, in convening of Councels, in examining and ratifying of Canons, in passing and setting forth Laws and Edicts,
In hearing Complaints, in receiving Appeals, in taking cognizance of Causes, (etiam post duplex Judicium Episcopal) in redressing of Ecclesiastical disorders, in electing of Bishops, in convening of Counsels, in examining and ratifying of Canonas, in passing and setting forth Laws and Edicts,
As may be seen at large by any that will read both in the Eastern and Western Records, in the Acts of Constantine and Theodosius, in the Code and Novels of Justinian, and in the Capitulars of Charles the Great.
As may be seen At large by any that will read both in the Eastern and Western Records, in the Acts of Constantine and Theodosius, in the Code and Novels of Justinian, and in the Capitulars of Charles the Great.
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So true was that of Socrates, in his Preface to the fifth Book of his Ancient-Church-History, NONLATINALPHABET, (ever since that Kings and Emperours became Christians) NONLATINALPHABET NONLATINALPHABET (the affairs or matters of the Church have hung, the whole weight of them hung and depended upon them, i. e.
So true was that of Socrates, in his Preface to the fifth Book of his Ancient-Church-History,, (ever since that Kings and emperors became Christians) (the affairs or matters of the Church have hung, the Whole weight of them hung and depended upon them, i. e.
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And thus have I shewn the first thing that is implied in the Phras• of Nursing-fathers, the Power and Interest of the Prince in an• over the Church as Guardian, 〈 ◊ 〉 Governour.
And thus have I shown the First thing that is implied in the Phras• of Nursing fathers, the Power and Interest of the Prince in an• over the Church as Guardian, 〈 ◊ 〉 Governor.
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Princes, they have indeed Power and Authority in Church-matters, but 'tis as Fathers still, not as Masters. They are not stiled Domini, but Nutritii; no• Lords of our Faith,
Princes, they have indeed Power and authority in Church-matters, but it's as Father's still, not as Masters. They Are not styled Domini, but Nutrition; no• lords of our Faith,
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for one is our Master, even Christ, Mat. 23. 10. There are (as the Apostle speaks) NONLATINALPHABET, The things of Christ, Phil. 2. 21. And there are NONLATINALPHABET, The things that are Gods, evidently distinguish'd by our Saviour from the things that are Coesars, Mat. 22. 21. As being things of Divine, Immediate an• absolute appointment.
for one is our Master, even christ, Mathew 23. 10. There Are (as the Apostle speaks), The things of christ, Philip 2. 21. And there Are, The things that Are God's, evidently distinguished by our Saviour from the things that Are Coesars, Mathew 22. 21. As being things of Divine, Immediate an• absolute appointment.
and regular performance of these things yet he has no power super 〈 ◊ 〉 over the substance of the thing themselves, either to add to them or diminish from them.
and regular performance of these things yet he has no power super 〈 ◊ 〉 over the substance of the thing themselves, either to add to them or diminish from them.
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as namely, The common Faith and Christianity, the Rul• and Sum of Christian Faith, the Parts and Duties of Christian Worship, the Offices of Christianity wherewith God will be served, in the Communion of hi• Church, the Means and Instruments of Grace, (the Word an• Sacraments;) together with the Power of Orders,
as namely, The Common Faith and Christianity, the Rul• and Sum of Christian Faith, the Parts and Duties of Christian Worship, the Offices of Christianity wherewith God will be served, in the Communion of hi• Church, the Means and Instruments of Grace, (the Word an• Sacraments;) together with the Power of Order,
The Christian Church, it is a• was from its beginning a Relig•ous Corporation, founded by t•• Act of God for the Communi•• of its Members in the Faith, W••ship and Service of God.
The Christian Church, it is a• was from its beginning a Relig•ous Corporation, founded by t•• Act of God for the Communi•• of its Members in the Faith, W••ship and Service of God.
And therefore the Prin• or State, in becoming Christia• gains no Power, no Sovereign• over these things, (so as to inn•vate or alter them;) but rath•• an obligation to uphold and mai•tain them, according to the pri• intent of their institution.
And Therefore the Prin• or State, in becoming Christia• gains no Power, no Sovereign• over these things, (so as to inn•vate or altar them;) but rath•• an obligation to uphold and mai•tain them, according to the pri• intent of their Institution.
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And thus have I at length pass'd •hrough the several Particulars of •he Text. The Persons here spe•ified ( Kings and Queens; ) the •hings here spoken of these Persons;
And thus have I At length passed •hrough the several Particulars of •he Text. The Persons Here spe•ified (Kings and Queen's;) the •hings Here spoken of these Persons;
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i. e. their conversion to the Church, their devotion in the Church, their assistance to, and enlargement of the Church, by the Interest of their Power, as Nursing-fathers.
i. e. their conversion to the Church, their devotion in the Church, their assistance to, and enlargement of the Church, by the Interest of their Power, as Nursing fathers.
Are Kings promised as a Blessing to the Church? Hence we infer, The continuance and allowance of their Functio• of their Place and Office, und•• Christianity.
are Kings promised as a Blessing to the Church? Hence we infer, The Continuance and allowance of their Functio• of their Place and Office, und•• Christianity.
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F•• how could they be Nursing-f•thers to the Church, if they di• not remain as Kings? The exe•cise of their Authority, in th• behalf of the Church, plainly i•fers the continuance of their Function in the Church? The Te•ple of Ezechiel (which, by th• large dimensions of it, Ch. 4• must needs pertain to the Gospel makes mention of the Princes and the Princes Portion, Ch. 45. •. — 48. 21.
F•• how could they be Nursing-f•thers to the Church, if they di• not remain as Kings? The exe•cise of their authority, in th• behalf of the Church, plainly i•fers the Continuance of their Function in the Church? The Te•ple of Ezechiel (which, by th• large dimensions of it, Christ 4• must needs pertain to the Gospel makes mention of the Princes and the Princes Portion, Christ 45. •. — 48. 21.
And so, in the City of the ne• Jerusalem, 'tis said, The Kings 〈 ◊ 〉 the Earth should bring their Glor• and their Honour to it, (Revel. 21. 24.) They should not leave it behind them, but bring it with them. Christianity does not extinguish Monarchy;
And so, in the city of the ne• Jerusalem, it's said, The Kings 〈 ◊ 〉 the Earth should bring their Glor• and their Honour to it, (Revel. 21. 24.) They should not leave it behind them, but bring it with them. Christianity does not extinguish Monarchy;
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He came not to null the Titles, or disturb the Claims of Earthly Sovereigns, but rather to secure and establish them in their continuance statu quo. 1 Cor. 7. 20. Let every man abide in the same Calling wherein he was called;
He Come not to null the Titles, or disturb the Claims of Earthly Sovereigns, but rather to secure and establish them in their Continuance Statu quo. 1 Cor. 7. 20. Let every man abide in the same Calling wherein he was called;
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Christianity suppose• the lawful state of the World and of Civil Government, and ••ters no Mans condition in it, b• maintains every Man in that 〈 ◊ 〉 state, Calling,
Christianity suppose• the lawful state of the World and of Civil Government, and ••ters no men condition in it, b• maintains every Man in that 〈 ◊ 〉 state, Calling,
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In vain therefore was Her• troubled at the news of Christ Birth, as if he came to disseiz 〈 ◊ 〉 of his Temporalities, Mat. 2. In vain was Pilate jealous of t•• Kingship of Christ,
In vain Therefore was Her• troubled At the news of christ Birth, as if he Come to disseiz 〈 ◊ 〉 of his Temporalities, Mathew 2. In vain was Pilate jealous of t•• Kingship of christ,
as Enemy Caesar. Christ frees him of th• fear, and tells him plainly, 〈 ◊ 〉 Kingdom is not of this World, Jo• 18. 26. upon which words 〈 ◊ 〉 Anstin makes a loud Proclamari• the Name of Christ, Audite J•daei & Gentes, — Audite Reg• Terrena, (Hear O ye Jews a•• Gentiles, hear O ye Earthly Princes;) non impedio Dominatione vestram in hoc mando.
as Enemy Caesar. christ frees him of th• Fear, and tells him plainly, 〈 ◊ 〉 Kingdom is not of this World, Jo• 18. 26. upon which words 〈 ◊ 〉 Anstin makes a loud Proclamari• the Name of christ, Audite J•daei & Gentes, — Audite Reg• Terrena, (Hear Oh you jews a•• Gentiles, hear Oh you Earthly Princes;) non impedio Domination vestram in hoc mando.
Only mistake not th• Point intended, By this Righ• or Power of Princes I do not mean, that they either have in themselves the Power Ecclesiastick strictly and properly so called;
Only mistake not th• Point intended, By this Righ• or Power of Princes I do not mean, that they either have in themselves the Power Ecclesiastic strictly and properly so called;
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or that they may take upon them, in their own Persons, (as the Leviathan speaks) to consecrate Churches, to propagate Holy Orders, to celebrate the Eucharist,
or that they may take upon them, in their own Persons, (as the Leviathan speaks) to consecrate Churches, to propagate Holy Order, to celebrate the Eucharist,
I deny not, but in these things the Magistrate has no power to act, either per defectum facultatis, because he has not that skill and faculty that is requisite to the doing of these things;
I deny not, but in these things the Magistrate has no power to act, either per defectum facultatis, Because he has not that skill and faculty that is requisite to the doing of these things;
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But yet notwithstanding, a•• this being granted, there is sti•• in the Nursing-father of the Church, a Sovereign Power ove• Church-men, and in reference to Church-matters.
But yet notwithstanding, a•• this being granted, there is sti•• in the Nursing father of the Church, a Sovereign Power ove• Churchmen, and in Referente to Church-matters.
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He has Imperium circa Sacra, though not Ministerium in Sacris. He has the Right of Supream Inspection though not of immediate Administration, (for 'tis one thing to do these things,
He has Imperium circa Sacra, though not Ministerium in Sacris. He has the Right of Supreme Inspection though not of immediate Administration, (for it's one thing to do these things,
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According to the Sayings related by Optatus. Quid Christianis cum Regibus? aut, Quid Episcopis cum Palatio? What have the Church to do with Kings? or Bishops with the Court or Palace? And again, Quid Imperatori cum Ecclesia? What has the Emperour to do with the Church? This was the Language of the first Fathers of Schism;
According to the Sayings related by Optatus. Quid Christianis cum Regibus? Or, Quid Episcopis cum Palatio? What have the Church to do with Kings? or Bishops with the Court or Palace? And again, Quid Imperatori cum Ecclesia? What has the Emperor to do with the Church? This was the Language of the First Father's of Schism;
for the s••ling of Faith and Order, in opposition to errour and distraction But is this to be a Nursing-father to the Church? or rather a me• Gallio, only as an idle and carele• Spectator, to stand by,
for the s••ling of Faith and Order, in opposition to error and distraction But is this to be a Nursing father to the Church? or rather a me• Gallio, only as an idle and carele• Spectator, to stand by,
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and tam•ly to look on unconcerned, up•• the miseries and confusions of t•• Christian Body, without stretching forth a Finger to heal, help, 〈 ◊ 〉 prevent them? How can they 〈 ◊ 〉 said to discharge their Trus• (their NONLATINALPHABET?) Or what accou• can they give unto God of the Power, who do not use it to the best advantage, not only for the outward safeguard,
and tam•ly to look on unconcerned, up•• the misery's and confusions of t•• Christian Body, without stretching forth a Finger to heal, help, 〈 ◊ 〉 prevent them? How can they 〈 ◊ 〉 said to discharge their Trus• (their?) Or what accou• can they give unto God of the Power, who do not use it to the best advantage, not only for the outward safeguard,
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but also 〈 ◊ 〉 the inward soundness, purity peace, and order of the Church Never any Classick Author, wh•ther sacred or prophane (that touch'd upon this Subject but mentions Religion, as in th• Magistrates charge.
but also 〈 ◊ 〉 the inward soundness, purity peace, and order of the Church Never any Classic Author, wh•ther sacred or profane (that touched upon this Subject but mentions Religion, as in th• Magistrates charge.
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except in times of Anarchy, i. e. when there was no King in Israel, no Tutor, no Governour, no Nursing-father to interpose and regulate things in Church and State.
except in times of Anarchy, i. e. when there was no King in Israel, no Tutor, no Governor, no Nursing father to interpose and regulate things in Church and State.
But then secondly, others there are, neither small nor few, who, with the Church of Rome, will allow the Prince, defensionem Religionis, but not Judicium, no power of judging,
But then secondly, Others there Are, neither small nor few, who, with the Church of Rome, will allow the Prince, defensionem Religion, but not Judicium, no power of judging,
but only a Power, or Obligation rather, of receiving and defending whatsoever the Church determines. They'l grant you, that Princes are the proper bearers of the Secular Sword;
but only a Power, or Obligation rather, of receiving and defending whatsoever the Church determines. They'll grant you, that Princes Are the proper bearer of the Secular Sword;
F•• so runs the tenth Verse, Sapite o• erudimini, Be wise O ye Kings, instructed ye Judges of the Ear•• (and then follows) Serve t•• Lord with fear.
F•• so runs the tenth Verse, Sapite o• Be educated, Be wise Oh you Kings, instructed you Judges of the Ear•• (and then follows) Serve t•• Lord with Fear.
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'Tis NONLATINALPHABET 'tis a rational, reasonable Servi•• that is required at their hand• First understand, and then serv• 'Tis the Service of a right judgment, the thing which the Church prays for, Psal. 72 1. Give thy Judgments to the King,
It's it's a rational, reasonable Servi•• that is required At their hand• First understand, and then serv• It's the Service of a right judgement, the thing which the Church prays for, Psalm 72 1. Give thy Judgments to the King,
and thy Righteousness to the Kings Son. God, who would have Kings, among others, to come unto the knowledge of the Truth, (1 Tim. 2. 4.) no doubt but he allows them ( exercitium Judicii ) a Judgment to discern what is truth and what is error, (that they may refuse and suppress the one,
and thy Righteousness to the Kings Son. God, who would have Kings, among Others, to come unto the knowledge of the Truth, (1 Tim. 2. 4.) no doubt but he allows them (Exercise Judicii) a Judgement to discern what is truth and what is error, (that they may refuse and suppress the one,
The ancient Councels and Synods of the Church, (as Grotius proves) did ever tender both their definitions ( i. e. of Faith,) and Canons, ( i. e. Government) NONLATINALPHABET, to the judgment of the Christian Emperour to be examined, the one by the Laws of Faith, the other by the Rules of Prudence and Expedience.
The ancient Counsels and Synods of the Church, (as Grotius Proves) did ever tender both their definitions (i. e. of Faith,) and Canonas, (i. e. Government), to the judgement of the Christian Emperor to be examined, the one by the Laws of Faith, the other by the Rules of Prudence and Expedience.
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And sure 'tis all the reason in th• world, that Kings be satisfied Men and as Christians, in t•• matters of the Church, befo•• they ratifie them as Sovereig• For (as a Learned Man says Kings having a Right to ma•• the Acts of the Church, to be come the Laws of the Stat• (by declaring to concur wi•• the execution of them) doubtless they must needs have Right to judge,
And sure it's all the reason in th• world, that Kings be satisfied Men and as Christians, in t•• matters of the Church, befo•• they ratify them as Sovereig• For (as a Learned Man Says Kings having a Right to ma•• the Acts of the Church, to be come the Laws of the Stat• (by declaring to concur wi•• the execution of them) doubtless they must needs have Right to judge,
that is such as would have them de•• with matters of Religion, only the second hand, in a remote consideration, sub ratione boni civil•• far as the civil good and inteest is concerned in them.
that is such as would have them de•• with matters of Religion, only the second hand, in a remote consideration, sub ratione boni civil•• Far as the civil good and inteest is concerned in them.
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seeing Kings and Princes are by God di•ectly entrusted with the Church 〈 ◊ 〉 Nursing Fathers, to do him •hat Service in and for the Church 〈 ◊ 〉 their Authority, which none •ut Kings and Princes can do:
seeing Kings and Princes Are by God di•ectly Entrusted with the Church 〈 ◊ 〉 Nursing Father's, to do him •hat Service in and for the Church 〈 ◊ 〉 their authority, which none •ut Kings and Princes can do:
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since they are ordained, (says the Apostle) for the pu•ishment of evil Works, ( i. e. of all sorts, none excepted;) since •he Law of the Ruler or Magistrate is made and set for the punishing, not only of what is opposite to sound Reason and Polit• but of what is contrary to sou• Doctrine. (1 Tim. 1. 9.) Lastly since the end of their Place an• Function, (even of all that 〈 ◊ 〉 NONLATINALPHABET) is not only Peace an• Honesty,
since they Are ordained, (Says the Apostle) for the pu•ishment of evil Works, (i. e. of all sorts, none excepted;) since •he Law of the Ruler or Magistrate is made and Set for the punishing, not only of what is opposite to found Reason and Polit• but of what is contrary to sou• Doctrine. (1 Tim. 1. 9.) Lastly since the end of their Place an• Function, (even of all that 〈 ◊ 〉) is not only Peace an• Honesty,
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I say, from all these Premis• we may well infer, that for an• to confine the Cognizance 〈 ◊ 〉 Princes to prophane Tryals, an• to set the faults or matters of th• first Table,
I say, from all these Premis• we may well infer, that for an• to confine the Cognizance 〈 ◊ 〉 Princes to profane Trials, an• to Set the Faults or matters of th• First Table,
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First then, Is this the Right and •itle of Christian Kings? Are •hey indeed set up by God as Nursing-fathers to the Church? Then •et them be so owned by us both •n word and deed.
First then, Is this the Right and •itle of Christian Kings? are •hey indeed Set up by God as Nursing fathers to the Church? Then •et them be so owned by us both •n word and deed.
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As first, That of Honour and Reverence to their Names and Persons, Mal. 1. 6. If I be a Father, where is mine Honour? The Christian Sovereign, by his Place •nd Station, he is Pater Patriae, the publick Father of his Country;
As First, That of Honour and reverence to their Names and Persons, Malachi 1. 6. If I be a Father, where is mine Honour? The Christian Sovereign, by his Place •nd Station, he is Pater Patriae, the public Father of his Country;
That is, a ready and willing performance of what is prescribed by their Authority; and that in all things, except where obedience to Man, is rebellion transgression against God.
That is, a ready and willing performance of what is prescribed by their authority; and that in all things, except where Obedience to Man, is rebellion Transgression against God.
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Colo• 3. 10. Children obey your Parent (your Fathers) in all things much more our Nursing-father whose Authority is higher than that of the Parent, and who•• Power is Supreme.
Colo• 3. 10. Children obey your Parent (your Father's) in all things much more our Nursing father whose authority is higher than that of the Parent, and who•• Power is Supreme.
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An• indeed the prime and principle part of our Subjection to Gove•nours is Positive Obedience, Co•formity of Practice, to the Oders and Establishments of Authority.
An• indeed the prime and principle part of our Subjection to Gove•nours is Positive obedience, Co•formity of Practice, to the Oders and Establishments of authority.
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A double, or rather a triple Holy-day, as being the Memorial of a Triple Blessing. First, as it is Natalitium 〈 ◊ 〉 the Birth-day of our Christi•• Sovereign;
A double, or rather a triple Holiday, as being the Memorial of a Triple Blessing. First, as it is Natalitium 〈 ◊ 〉 the Birthday of our Christi•• Sovereign;
In the Roman and Christian Emperours we read an intimation of the like Festival. Et si in nostrum Ortum aut Natalem celebrandum, solemnit as inciderit, differa•ur.
In the Roman and Christian emperors we read an intimation of the like Festival. Et si in nostrum Garden Or Natalis celebrandum, solemnit as inciderit, differa•ur.
Especially, if we consider it in the next place, as it was also Natalitium Regni. 'Twas not only Dies Regis, but Dies Regni, the Kings and the Kingdoms Day, the Day of His Return and Royal Restauration;
Especially, if we Consider it in the next place, as it was also Natalitium Regni. 'Twas not only Die Regis, but Die Regni, the Kings and the Kingdoms Day, the Day of His Return and Royal Restauration;
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It was the Custom among the Persians, (says Brissonius ) th• when ever their King died, the• had NONLATINALPHABET, Justiti•• quin { que } dierum, a certain vacatio• or ceasing of all Laws, Order an• Government for five days together.
It was the Custom among the Persians, (Says Brissonius) th• when ever their King died, the• had, Justiti•• quin { que } Days, a certain vacatio• or ceasing of all Laws, Order an• Government for five days together.
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And all to this end, (NONLATINALPHABET, &c. ) that they might be the more sensible of the benefit o• a King and Laws, returning afte• such a time of disorder and licentiousness.
And all to this end, (, etc.) that they might be the more sensible of the benefit o• a King and Laws, returning afte• such a time of disorder and licentiousness.
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as well as to the State, i. e. As it was (in a sence) Natalitium Religionis, the Birth-day of our Religion too, i. e. of the publick reviving and restauration of it,
as well as to the State, i. e. As it was (in a sense) Natalitium Religion, the Birthday of our Religion too, i. e. of the public reviving and restauration of it,
and as many convulsions in the one, as of distraction and dislocation in the other. Nothing but In and Out, was the Game plaid in Matters of Religion;
and as many convulsions in the one, as of distraction and dislocation in the other. Nothing but In and Out, was the Game played in Matters of Religion;
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In a word, all things brought to such a degree of se•tlement, that we may now onc• more say unto the Men of Rom•. (that shall ask us) Ecce Ecclesiam, Loe, this is our Church, this the Doctrine of it, this the Order of it, this the Service and Liturgy of it.
In a word, all things brought to such a degree of se•tlement, that we may now onc• more say unto the Men of Rom•. (that shall ask us) Ecce Church, Lo, this is our Church, this the Doctrine of it, this the Order of it, this the Service and Liturgy of it.
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this is that, that should enhance the memory of this Day, as bringing with it (together with our Laws and Liberties) the re-settlement and reestablishment of Religion too.
this is that, that should enhance the memory of this Day, as bringing with it (together with our Laws and Liberties) the resettlement and reestablishment of Religion too.
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An• then, if we be not blind, we sha•• see reason to break forth with th• Church and say, The Lord h•• done great things for us, where we are glad, Psal. 126. 3.
An• then, if we be not blind, we sha•• see reason to break forth with th• Church and say, The Lord h•• done great things for us, where we Are glad, Psalm 126. 3.
And then secondly, Let our 〈 ◊ 〉 and Gladness proceed and 〈 ◊ 〉 Praise and Thankfulness in 〈 ◊ 〉 and Deed. God has ever shew'd a special care of this our Land and Nation.
And then secondly, Let our 〈 ◊ 〉 and Gladness proceed and 〈 ◊ 〉 Praise and Thankfulness in 〈 ◊ 〉 and Deed. God has ever showed a special care of this our Land and nation.
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His Name Lucius (from light or brightness;) as if God in him meant to fulfil the Prophecy in the very sound of the Letter, Isa. 60. 3. The Gentiles shall come to the Light,
His Name Lucius (from Light or brightness;) as if God in him meant to fulfil the Prophecy in the very found of the letter, Isaiah 60. 3. The Gentiles shall come to the Light,
that is, (as 'tis els• where called) the Mystery 〈 ◊ 〉 Faith. 1 Tim. 3. 9. The Myster• of Piety or Godliness. 1 Tim. 〈 ◊ 〉 16. The Mystery of God and 〈 ◊ 〉 Christ.
that is, (as it's els• where called) the Mystery 〈 ◊ 〉 Faith. 1 Tim. 3. 9. The Myster• of Piety or Godliness. 1 Tim. 〈 ◊ 〉 16. The Mystery of God and 〈 ◊ 〉 christ.
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Colos. 2. 2. The Myster• of his Will. Eph. 1. 9. In a wor• the Mystery of the Gospel; th•• is, the Contents of the Gospe• the great and Holy Truths of th• Gospel, the whole Counsel 〈 ◊ 〉 God, touching the Salvation 〈 ◊ 〉 Man. This is the present Subjec• both of the Text and Contex• concerning which Mystery or Go•spel, here are several things a•serted.
Colos 2. 2. The Myster• of his Will. Ephesians 1. 9. In a wor• the Mystery of the Gospel; th•• is, the Contents of the Gospe• the great and Holy Truths of th• Gospel, the Whole Counsel 〈 ◊ 〉 God, touching the Salvation 〈 ◊ 〉 Man. This is the present Subjec• both of the Text and Contex• Concerning which Mystery or Go•spel, Here Are several things a•serted.
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As first, The NONLATINALPHABET the Revelation of this Myster• Verse 25. 'Tis no longer a Secre• a hidden Arcanum; but now ' ti• fully revealed and discovered, r•vealed to some for the good 〈 ◊ 〉 others;
As First, The the Revelation of this Myster• Verse 25. It's no longer a Secre• a hidden Arcanum; but now ' ti• Fully revealed and discovered, r•vealed to Some for the good 〈 ◊ 〉 Others;
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What was revealed to some, was, by their means, made manifest, (says the Apostle in the beginning of the 26th Verse) and that in such a full and condescending manner to the capacities of all, that the Apostle doubts not to say, (2 Cor. 4. 3.) If our Gospel be hid, 'tis hid to them that are lost.
What was revealed to Some, was, by their means, made manifest, (Says the Apostle in the beginning of the 26th Verse) and that in such a full and condescending manner to the capacities of all, that the Apostle doubts not to say, (2 Cor. 4. 3.) If our Gospel be hid, it's hid to them that Are lost.
And therefore passing them by, as also the middle of the Verse, where ye have the standing Means of this Manifestation, viz. The Holy Scriptures, I hasten to the latter end of the Verse, in those words of the Text first read, — Made known unto all Nations, for the obedience of Faith.
And Therefore passing them by, as also the middle of the Verse, where you have the standing Means of this Manifestation, viz. The Holy Scriptures, I hasten to the latter end of the Verse, in those words of the Text First read, — Made known unto all nations, for the Obedience of Faith.
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In the which words we have two further grand Remarkables touching the Gospel. First, here is the Extent of i•• Manifestation, Iu being mad• known unto all Nations.
In the which words we have two further grand Remarkables touching the Gospel. First, Here is the Extent of i•• Manifestation, Ju being mad• known unto all nations.
it is to be considered, That it never was the intent of God, utterly to confine the saving Knowledge of himself, either to a few Persons, or to a single Nation.
it is to be considered, That it never was the intent of God, utterly to confine the Saving Knowledge of himself, either to a few Persons, or to a single nation.
He, who was of old, Amator Populorum, the Lover of Peoples, in the Old Testament, ( Deut. 33. 3.) and NONLATINALPHABET, in the New, The Lover of Men, ( Tit. 3. 4.) resolved at last to be known and owned,
He, who was of old, Lover Populorum, the Lover of Peoples, in the Old Testament, (Deuteronomy 33. 3.) and, in the New, The Lover of Men, (Tit. 3. 4.) resolved At last to be known and owned,
and many of them did not ••nd, out of the Land of Canaan: The Law of Christ was given as •er Ʋniversalis, and calculated 〈 ◊ 〉 the Meridian of all Nati••s.
and many of them did not ••nd, out of the Land of Canaan: The Law of christ was given as •er Ʋniversalis, and calculated 〈 ◊ 〉 the Meridian of all Nati••s.
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And, whereas the Levites and •abbies and Doctors of the Old •estament were only Masters in •srael, (as Nicodemus is called, •ohn 3. 10.) They shall teach Ja••b thy Judgments, and Israel thy ••w. Deut. 33. 10. The Apostles of the New Testament were sent forth to b• Doctores humani generis, (as Tertullian speaks) to be Teachers 〈 ◊ 〉 whole Man-kind.
And, whereas the Levites and •abbies and Doctors of the Old •estament were only Masters in •srael, (as Nicodemus is called, •ohn 3. 10.) They shall teach Ja••b thy Judgments, and Israel thy ••w. Deuteronomy 33. 10. The Apostles of the New Testament were sent forth to b• Doctors Humani Generis, (as Tertullian speaks) to be Teachers 〈 ◊ 〉 Whole Mankind.
And accordingly, when Chri•• gives them their last and greate•• Commission, he bids them, 〈 ◊ 〉 Preach the Gospel unto every Cre•ture, i. e. to all Man-kind;
And accordingly, when Chri•• gives them their last and greate•• Commission, he bids them, 〈 ◊ 〉 Preach the Gospel unto every Cre•ture, i. e. to all Mankind;
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This general and universal Ma• date, (for Preaching unto all N•tions) as the Apostles receiv• from the Mouth of Christ, so 〈 ◊ 〉 doubt but they did as faithful• and punctually discharge it;
This general and universal Ma• date, (for Preaching unto all N•tions) as the Apostles receiv• from the Mouth of christ, so 〈 ◊ 〉 doubt but they did as faithful• and punctually discharge it;
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St. Paul, Acts 17. 29, 30. testifies to the Athenians, That the time of former ignorance God winked at, ( i. e. by suffering all Nations to walk in their own ways, Acts 14. 16.) but now (says he) NONLATINALPHABET, omnibus ubi { que } annuntiat;
Saint Paul, Acts 17. 29, 30. Testifies to the Athenians, That the time of former ignorance God winked At, (i. e. by suffering all nations to walk in their own ways, Acts 14. 16.) but now (Says he), omnibus ubi { que } annuntiat;
now he proclaims or commands all Men every where to repent, i. e. by the promulgation of the Gospel, every where made known unto all, (testifying both to Jew and Gentile repentance towards God,
now he proclaims or commands all Men every where to Repent, i. e. by the Promulgation of the Gospel, every where made known unto all, (testifying both to Jew and Gentile Repentance towards God,
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he then asks a Question, touching them that believed not the Gospel, Verse 18. Have they not hear• Yes verily, (says the Answer) for their sound went into all the Earth and their words unto the ends of the World.
he then asks a Question, touching them that believed not the Gospel, Verse 18. Have they not hear• Yes verily, (Says the Answer) for their found went into all the Earth and their words unto the ends of the World.
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Where, by way of all•sion to the beginning of the 19th Psalm, he makes the preaching and publishing of the Gospel to run parallel with the very course of the Sun, with the very motion of the Heavenly Bodies, (through all Places, People and Languages) Psal. 19. 3. Lastly, and most fully, to the same purpose is that of the Apostle to the Colossians, Ch. 1. — The word of the Truth of the Gospel, which is come unto you as it is in all the World:
Where, by Way of all•sion to the beginning of the 19th Psalm, he makes the preaching and publishing of the Gospel to run parallel with the very course of the Sun, with the very motion of the Heavenly Bodies, (through all Places, People and Languages) Psalm 19. 3. Lastly, and most Fully, to the same purpose is that of the Apostle to the colossians, Christ 1. — The word of the Truth of the Gospel, which is come unto you as it is in all the World:
as is conceived from that Passage of our Saviour, Mat. 24. 14. This Gospel of the Kingdom shall be preached in all the world for a Testimony to all Nations,
as is conceived from that Passage of our Saviour, Mathew 24. 14. This Gospel of the Kingdom shall be preached in all the world for a Testimony to all nations,
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What end? not that of the World, but that End which Ezekiel spake of, ( Ezek. 7. 2. An End, the End is come upon the four Corners of the Land) i. e.
What end? not that of the World, but that End which Ezekielem spoke of, (Ezekiel 7. 2. an End, the End is come upon the four Corners of the Land) i. e.
And that it happened even within this compass we may reasonably gather from the Labours of St. Paul. For (as St. Chrysostome argues) if one single Apostle, (as St. Paul testifies himself, Rom. 15. 19.) I say, he alone fully Preached the Gospel from Jerusalem, and rou•• about unto Illyricum, i. e.
And that it happened even within this compass we may reasonably gather from the Labours of Saint Paul. For (as Saint Chrysostom argues) if one single Apostle, (as Saint Paul Testifies himself, Rom. 15. 19.) I say, he alone Fully Preached the Gospel from Jerusalem, and rou•• about unto Illyricum, i. e.
what shall we think do by the rest of the Twelve, 〈 ◊ 〉 at the same time spread the Lig•• and Fame of it far and wide in th• rest of the World? As St. Phi•• and Gall and Phrygia; Thadde•s Mesopotamia; Simon Zelotes in frick and Mauritania; St. M••thew in Aethiopia; St. Mark Aegypt and Alexandria; St. B••tholomew (otherwise Nathaniel ) in Armenia and India; and lastly St. Thomas in that and Media, Persia and Parthia, Bactria and Germania.
what shall we think do by the rest of the Twelve, 〈 ◊ 〉 At the same time spread the Lig•• and Fame of it Far and wide in th• rest of the World? As Saint Phi•• and Gall and Phrygia; Thadde•s Mesopotamia; Simon Zealots in frick and Mauritania; Saint M••thew in Ethiopia; Saint Mark Egypt and Alexandria; Saint B••tholomew (otherwise Nathaniel) in Armenia and India; and lastly Saint Thomas in that and Media, Persiam and Parthia, Bactria and Germania.
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St. Clement, who is mention'd ( Philip. 4. 3.) and lived in the Apostles time, in his Epistle to the Corinthians has these words, NONLATINALPHABET, &c. i. e. The great Ocean •npassable to Men,
Saint Clement, who is mentioned (Philip. 4. 3.) and lived in the Apostles time, in his Epistle to the Corinthians has these words,, etc. i. e. The great Ocean •npassable to Men,
that (NONLATINALPHABET) that there was not any one sort 〈 ◊ 〉 kind of Men (whether Barbarians or Greeks, or any other name) among whom Prayer and Thanksgiving were not made unto God the Creator of all, through the Name of the crucified Jesus, Ju••in. M. Dial. cum Tryph. pag. 345.
that () that there was not any one sort 〈 ◊ 〉 kind of Men (whither Barbarians or Greeks, or any other name) among whom Prayer and Thanksgiving were not made unto God the Creator of all, through the Name of the Crucified jesus, Ju••in. M. Dial. cum Tryph page. 345.
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Irenaeus, (who bordered upo• Justin ) speaking of the univ••sal consent of Christians in th• same Faith, reckons up the Chu•ches in Germany, in Iberia, th••• among the Celtae, those in th• East, those in Aegypt and Lybi•• and those in the middle,
Irnaeus, (who bordered upo• Justin) speaking of the univ••sal consent of Christians in th• same Faith, reckons up the Chu•ches in Germany, in Iberia, th••• among the Celtic, those in th• East, those in Egypt and Lybi•• and those in the middle,
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and of St. Hierom in th• fourth, who says of his days, 〈 ◊ 〉 India us { que } ad Britanniam, &c. T••tius Mundi, una vox Christus 〈 ◊ 〉 From the utmost Indies on th• one side,
and of Saint Hieronymus in th• fourth, who Says of his days, 〈 ◊ 〉 India us { que } ad Britanniam, etc. T••tius Mundi, una vox Christus 〈 ◊ 〉 From the utmost Indies on th• one side,
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Petrus Jarricus testifies of the ••st Indies, that the Portugals, •hen they first discovered them, •ound manifest Tokens and Re•ainders of Christianity;
Peter Jarricus Testifies of the ••st Indies, that the Portugals, •hen they First discovered them, •ound manifest Tokens and Re•ainders of Christianity;
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The very same he says of the Chinoys, of the Brasilians, of •e Region of the Sinites. Among •hom (says Benzo and Lae•••s ) the Natives confessed, that • great many Moons or Years ago, •here came Strangers who preach•• to them the very same things 〈 ◊ 〉 they now heard from the Christians.
The very same he Says of the Chinoise, of the Brasilians, of •e Region of the Sinites. Among •hom (Says Benzo and Lae•••s) the Natives confessed, that • great many Moons or years ago, •here Come Strangers who preach•• to them the very same things 〈 ◊ 〉 they now herd from the Christians.
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But so much shall suffice for •he Proof and Truth of the Point 〈 ◊ 〉 hand, That the Mystery of the Gospel was made manifest, was made known even to all Nations Some few Inferences,
But so much shall suffice for •he Proof and Truth of the Point 〈 ◊ 〉 hand, That the Mystery of the Gospel was made manifest, was made known even to all nations some few Inferences,
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for what is it that makes the Catholick Church, 〈 ◊ 〉 the Catholick Faith? The comm•• Faith, (as the Apostle calls in Tit. 1. 4.) that Faith that 〈 ◊ 〉 spread through all Nations;
for what is it that makes the Catholic Church, 〈 ◊ 〉 the Catholic Faith? The comm•• Faith, (as the Apostle calls in Tit. 1. 4.) that Faith that 〈 ◊ 〉 spread through all nations;
the Faith that was held and own'd by all that in every place called upon the Name of the Lord Jesus, I Co•. 1. 2. In a word, That Myster• of Godliness that was preache• to the Gentiles,
the Faith that was held and owned by all that in every place called upon the Name of the Lord jesus, I Co•. 1. 2. In a word, That Myster• of Godliness that was preache• to the Gentiles,
and believed 〈 ◊ 〉 in the World, 1 Tim. 3. 16. This Catholick Faith, (〈 ◊ 〉 being one and the same with tha• which was diffused from the beginning through the several Places and first Ages of the Christia• World) is that which makes that Church Catholick.
and believed 〈 ◊ 〉 in the World, 1 Tim. 3. 16. This Catholic Faith, (〈 ◊ 〉 being one and the same with tha• which was diffused from the beginning through the several Places and First Ages of the Christia• World) is that which makes that Church Catholic.
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Let no Man therefore go about to lessen the Catholick Church, by engrossing the Name, or by contracting the Faith or Presence of Christ, to a Way, to a Party;
Let no Man Therefore go about to lessen the Catholic Church, by engrossing the Name, or by contracting the Faith or Presence of christ, to a Way, to a Party;
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but rather behold him, as the Son of Man lifted from the Earth, and drawing all Men after him, John 12. 32. The Donatist of old, he limited the Church to the Southern Part of the World, (under pretence of that Scripture, Cantic. 1. 7. Dic, ubi cubas in meridie.
but rather behold him, as the Son of Man lifted from the Earth, and drawing all Men After him, John 12. 32. The Donatist of old, he limited the Church to the Southern Part of the World, (under pretence of that Scripture, Cantic. 1. 7. Die, ubi cubas in meridie.
But let us (my Brethren) stich and stand unto that Faith that was commanded to be preached unto all Nations, beginning at Jerusalem, Luke 24. 47. Let us cleave unto that Church which indifferently respects all Quarters,
But let us (my Brothers) stich and stand unto that Faith that was commanded to be preached unto all nations, beginning At Jerusalem, Lycia 24. 47. Let us cleave unto that Church which indifferently respects all Quarters,
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it stretches out its Beams of Light and Life over the whole universe. John 9. 5. I am the Light of the World; non Ʋrbis sed Orbis; an Universal Luminary;
it stretches out its Beams of Light and Life over the Whole universe. John 9. 5. I am the Light of the World; non Ʋrbis sed Orbis; an Universal Luminary;
'Tis evident in two grand Effects that followed the Publication of the Gospel. The first was the general diffusion of the Knowledge of God over the VVorld.
It's evident in two grand Effects that followed the Publication of the Gospel. The First was the general diffusion of the Knowledge of God over the World.
For the first of these, Is it not made the Character of the days and times of the Messiah? (Isa. 11. 1. — 10.) That there shall be a Root of Jesse, which shall stand for an Ensig•• of the People,
For the First of these, Is it not made the Character of the days and times of the Messiah? (Isaiah 11. 1. — 10.) That there shall be a Root of Jesse, which shall stand for an Ensig•• of the People,
touching the Immortality of the Soul, and the Resurrection of the Body unto future Judgment.) These and the like Points, where in the World was either wholly at a loss,
touching the Immortality of the Soul, and the Resurrection of the Body unto future Judgement.) These and the like Points, where in the World was either wholly At a loss,
And thus we find that verified that was fore-promised and foreprophesied of old, Malach. 1. 11. From the rising of the Sun to the going down of the same, my Name, says God, ( i. e. the knowledge of my Name) shall be great among the Gentiles,
And thus we find that verified that was forepromised and foreprophesied of old, Malachi 1. 11. From the rising of the Sun to the going down of the same, my Name, Says God, (i. e. the knowledge of my Name) shall be great among the Gentiles,
Excellently does St. Chrysostome (Orat. secunda contra Judaeos ) urge this Place against the Jews. It is not said, (says he) my Name shall be great in Israel, (as Psal. 76. 1. In Juda is God known; his Name is great in Israel) but great among the Gojim, among the Heathen or Gentiles.
Excellently does Saint Chrysostom (Orat Secunda contra Judeans) urge this Place against the jews. It is not said, (Says he) my Name shall be great in Israel, (as Psalm 76. 1. In Juda is God known; his Name is great in Israel) but great among the Gojim, among the Heathen or Gentiles.
But then secondly, another grand Effect that followed the promulgation of the Gospel, was the Conversion of the Nations of the Gentiles, to the Faith and Worship ▪ of the True God:
But then secondly, Another grand Effect that followed the Promulgation of the Gospel, was the Conversion of the nations of the Gentiles, to the Faith and Worship ▪ of the True God:
Gen. 49. 10. The Scepter shall not depart from Judah, — till Shilo (till Christ the Peace-maker) come. And presently he adds, And to him shall the gathering of the People be.
Gen. 49. 10. The Sceptre shall not depart from Judah, — till Shilo (till christ the Peacemaker) come. And presently he adds, And to him shall the gathering of the People be.
in the days of the Messiah, says the same Rabbi Solomon) the Mountain of the Lords House (that is, the Religion of the Messia) shall be established on the top of the Mountains, (shall be advanced above all others) and all Nations shall flow unto it, (that is, to be enriched with the knowledge of Gods Will and Ways;
in the days of the Messiah, Says the same Rabbi Solomon) the Mountain of the lords House (that is, the Religion of the Messiah) shall be established on the top of the Mountains, (shall be advanced above all Others) and all nations shall flow unto it, (that is, to be enriched with the knowledge of God's Will and Ways;
as it follows in the third Verse;) For out of Zion shall go forth the Law, (The Law of Faith, Rom. 3. 27.) and the Word of the Lord out of Jerusalem, (for so was it commanded, To be preached unto all Nations, beginning at Jerusalem, Luke 24. 47.) And then it follows;
as it follows in the third Verse;) For out of Zion shall go forth the Law, (The Law of Faith, Rom. 3. 27.) and the Word of the Lord out of Jerusalem, (for so was it commanded, To be preached unto all nations, beginning At Jerusalem, Lycia 24. 47.) And then it follows;
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as to be at the appearing of the Messia. And it is as evident that these Prophecies have been accomplished in the preaching and progress of the Gospel;
as to be At the appearing of the Messiah. And it is as evident that these Prophecies have been accomplished in the preaching and progress of the Gospel;
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as Dagon before the Ark, till at length the Worship of their false Gods was destroyed, their Temples demolished, their famous Oracles (long) ceased and gone;
as Dagon before the Ark, till At length the Worship of their false God's was destroyed, their Temples demolished, their famous Oracles (long) ceased and gone;
And this was that same Shaking of the Heavens and the Earth, yea, and of all Nations, spoken of Hag. 2. 6, 7. that is, The universal Change and Mutation that was to come over the Face of the Earth,
And this was that same Shaking of the Heavens and the Earth, yea, and of all nations, spoken of Hag. 2. 6, 7. that is, The universal Change and Mutation that was to come over the Face of the Earth,
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and Salvation hereafter, namely the practice of Evangelical Obedience, it will highly concern us in the first place to enquire into the nature of this Obedience,
and Salvation hereafter, namely the practice of Evangelical obedience, it will highly concern us in the First place to inquire into the nature of this obedience,
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First, The parts and Branches of this Obedience. Secondly, The Principles and Properties of it. Thirdly, The Assistances and Encouragements given thereunto.
First, The parts and Branches of this obedience. Secondly, The Principles and Properties of it. Thirdly, The Assistances and Encouragements given thereunto.
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and our Judgments to be filed, as it were, and framed according to theat form sound words, (2 Tim. 1. 13. according to that Mould of Doctrine ( Rom. 6 17.) delivere to us in the Gospel.
and our Judgments to be filed, as it were, and framed according to theat from found words, (2 Tim. 1. 13. according to that Mould of Doctrine (Rom. 6 17.) delivere to us in the Gospel.
Now, that our assenting 〈 ◊ 〉 and embracing of the Truths 〈 ◊ 〉 the Gospel, is a piece and part 〈 ◊ 〉 our Obedience, will appear fro• these few Considerations.
Now, that our assenting 〈 ◊ 〉 and embracing of the Truths 〈 ◊ 〉 the Gospel, is a piece and part 〈 ◊ 〉 our obedience, will appear fro• these few Considerations.
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Since then Authority is the Ground and Basis of Faith in perswading, Obedience must needs be the Act of Faith, in assenting, in submitting to that Authority.
Since then authority is the Ground and Basis of Faith in persuading, obedience must needs be the Act of Faith, in assenting, in submitting to that authority.
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True indeed, we do not believe with ou• Wills, (as some of the Pontificians seem to teach.) For no Man really believes as he list, o• meerly because he please; but upon evidence of Grounds and Reasons.
True indeed, we do not believe with ou• Wills, (as Some of the Pontificians seem to teach.) For no Man really believes as he list, o• merely Because he please; but upon evidence of Grounds and Reasons.
But yet, since those Evidences will never produce Faith, unless we bend and hold our Minds to a due and serious attention to them, (as 'tis said of Lydia, God opened her Heart to attend, and so to believe, Acts 16. 14.) And since it is the Heart or Will, that under God commands and fixes the Attention both unto the Matters and Motives of Faith;
But yet, since those Evidences will never produce Faith, unless we bend and hold our Minds to a due and serious attention to them, (as it's said of Lydia, God opened her Heart to attend, and so to believe, Acts 16. 14.) And since it is the Heart or Will, that under God commands and fixes the Attention both unto the Matters and Motives of Faith;
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yet 'tis undoubtedly (under God) the Effect of the Will, enforcing the Attention against all carnal fears or interests that would divert us from the Faith.
yet it's undoubtedly (under God) the Effect of the Will, enforcing the Attention against all carnal fears or interests that would divert us from the Faith.
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Again, fourthly and lastly, Consider, that our assenting to the Doctrine of Faith, 'tis expresly call'd by the Name of Obedience in Scripture, 1 Pet. 1. 22. Ye have purified your Souls in obeying the Truth; i. e. in a firm believing it.
Again, fourthly and lastly, Consider, that our assenting to the Doctrine of Faith, it's expressly called by the Name of obedience in Scripture, 1 Pet. 1. 22. You have purified your Souls in obeying the Truth; i. e. in a firm believing it.
And so Rom. 10. 16. The Apostle having said, They have not •• obeyed the Gospel, expounds it •• the very next words, by believing (for Esaias saith, Who hath believ•• our report?) So that 'tis evident, ou• very believing, receiving, embracing, retaining of the Truths of the Gospel, 'tis a part and piece of our Evangelical Obedience.
And so Rom. 10. 16. The Apostle having said, They have not •• obeyed the Gospel, expounds it •• the very next words, by believing (for Isaiah Says, Who hath believ•• our report?) So that it's evident, ou• very believing, receiving, embracing, retaining of the Truths of the Gospel, it's a part and piece of our Evangelical obedience.
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Who hindered you that ye should not obey the Truth, (says the Apostle to the erring Galatians.) This perswasion comes not of him that calleth you, Gal. 5. 7, 8. So that whosoever withholds or with-draws his assent or perswasion from such Divine and Evangelical Truths, he therein with-draws his Obedience or Subjection.
Who hindered you that you should not obey the Truth, (Says the Apostle to the erring Galatians.) This persuasion comes not of him that calls you, Gal. 5. 7, 8. So that whosoever withholds or withdraws his assent or persuasion from such Divine and Evangelical Truths, he therein withdraws his obedience or Subjection.
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and corruption of Doctrine? Then sure it is a thing of great consequence, of what Faith and Belief (or perswasion) we are, in matters of Religion, that we mistake not Darkness for Light, Error for Truth;
and corruption of Doctrine? Then sure it is a thing of great consequence, of what Faith and Belief (or persuasion) we Are, in matters of Religion, that we mistake not Darkness for Light, Error for Truth;
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According to the soundness or rottenness of our Principles and Perswasions, as to the main, accordingly shall we be so far found, either the Subjects of Christ,
According to the soundness or rottenness of our Principles and Persuasions, as to the main, accordingly shall we be so Far found, either the Subject's of christ,
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Read and meditate on the Scriptures of Truth, (as they are called, Dan. 10. 21.) Attend unto the guidance of those, whose Office it is to divide •nto you the Word of Truth. Pray for the Spirit of Truth, to •ead you into all necessary Truth.
Read and meditate on the Scriptures of Truth, (as they Are called, Dan. 10. 21.) Attend unto the guidance of those, whose Office it is to divide •nto you the Word of Truth. Pray for the Spirit of Truth, to •ead you into all necessary Truth.
and holding the Mystery of Faith in •• pure Conscience, (the best and easiest Depository for Divine Truth) Quia facile male creditur, ubi n•• recte vivitur.
and holding the Mystery of Faith in •• pure Conscience, (the best and Easiest Depository for Divine Truth) Quia facile male creditur, ubi n•• recte vivitur.
B• their Lives never so bad, yet if their Faith were good, if their belief were sound and orthodox, that then they should be saved, (though tanquam per ignem. ) This occasioned his writing of that Treatise, De Fide & Operibus.
B• their Lives never so bad, yet if their Faith were good, if their belief were found and orthodox, that then they should be saved, (though tanquam per Ignem.) This occasioned his writing of that Treatise, De Fide & Operibus.
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Yet this I'le say, that the prime and grand Design of the whole Doctrine and discoveries of the Gospel, was not barely or ultimately to inform the Mind,
Yet this I'll say, that the prime and grand Design of the Whole Doctrine and discoveries of the Gospel, was not barely or ultimately to inform the Mind,
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For nothing more evident in Scripture, than that the Gopel, in the main end and intent of it, came not to sill the Head with new Notions, though never so true;
For nothing more evident in Scripture, than that the Gospel, in the main end and intent of it, Come not to sill the Head with new Notions, though never so true;
I shall therefore proceed unto the next Branch of Evangelical Obedience, (without which the former is but little worth;) and that is, Obedience to the Call of the Gospel.
I shall Therefore proceed unto the next Branch of Evangelical obedience, (without which the former is but little worth;) and that is, obedience to the Call of the Gospel.
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This Call of God, 'tis every where made mention of in Scripture both New and Old. I have called, and ye refused, 'tis the Voice of Wisdom, Prov. 1. 24. When I called, ye did not answer, 'tis the complaint of God. Isa. 65. 12. 66. 4. He who hath called you is Holy, (says St. Peter) 1 Pet. 1. 15. And Chapter 2. 9. Who hath called you out of Darkness into his marvellous Light.
This Call of God, it's every where made mention of in Scripture both New and Old. I have called, and you refused, it's the Voice of Wisdom, Curae 1. 24. When I called, you did not answer, it's the complaint of God. Isaiah 65. 12. 66. 4. He who hath called you is Holy, (Says Saint Peter) 1 Pet. 1. 15. And Chapter 2. 9. Who hath called you out of Darkness into his marvellous Light.
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I came not to call the Righteous, (says our Saviour) but Sinners to repentance, Mark 2. 17. And lastly, that of the Apostle, 1 Tim. 6. 12. Fight the good Fight of Faith, to which also thou art called.
I Come not to call the Righteous, (Says our Saviour) but Sinners to Repentance, Mark 2. 17. And lastly, that of the Apostle, 1 Tim. 6. 12. Fight the good Fight of Faith, to which also thou art called.
first, by the Call of the Gospel, I mean all those ways, means, and methods, whereby God urges fall'n and apostatized Man to return unto God, and to his Duty.
First, by the Call of the Gospel, I mean all those ways, means, and methods, whereby God urges fallen and apostatized Man to return unto God, and to his Duty.
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Or lastly, by the secret Injections of Good and Holy Motions, (accompanying the ministration of the Gospel) the good Spirit, mingling it self with our thoughts, and striving with our Hearts.
Or lastly, by the secret Injections of Good and Holy Motions, (accompanying the ministration of the Gospel) the good Spirit, mingling it self with our thoughts, and striving with our Hearts.
So that this Obedience we now treat of, 'tis a radical Act, foundation Act, 'tis the habitua• turning of the very bent an• b•as of the Soul from all evil, un•all good, (at least in true heart •nd affection) as it is described, Ezek. 18. 21. 'Tis the pitching of our choice (our resolved choice and electi•n) upon God and his ways, Psal. 19. 30. I have chosen the way of •ruth, thy Judgments have I laid ••fore me.
So that this obedience we now Treat of, it's a radical Act, Foundation Act, it's the habitua• turning of the very bent an• b•as of the Soul from all evil, un•all good, (At least in true heart •nd affection) as it is described, Ezekiel 18. 21. It's the pitching of our choice (our resolved choice and electi•n) upon God and his ways, Psalm 19. 30. I have chosen the Way of •ruth, thy Judgments have I laid ••fore me.
Even as on the contrary, Disobedience to Gods Call (as we now mean and speak of it) stands not in every single or particular failour of Duty, or going against our Duty;
Even as on the contrary, Disobedience to God's Call (as we now mean and speak of it) Stands not in every single or particular Failure of Duty, or going against our Duty;
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For, as it is one thing to offen• or go against the Laws of th• King in some few Particularities and another thing to reject an• cast off his Government, to hav• a Picque against it,
For, as it is one thing to offen• or go against the Laws of th• King in Some few Particularities and Another thing to reject an• cast off his Government, to hav• a Picque against it,
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so as to say effect with them in the Parable, ( Luke 19. 14.) Nolum•• 〈 ◊ 〉 regnare, We will not have this Man, this God and Man, this Lord and Christ, to rule over us. As much as to say, We will not please him, but our selves;
so as to say Effect with them in the Parable, (Lycia 19. 14.) Nolum•• 〈 ◊ 〉 Reign, We will not have this Man, this God and Man, this Lord and christ, to Rule over us. As much as to say, We will not please him, but our selves;
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For the Apostle has told us, That Men may profess God in their words, and yet in Works deny him, being •bominablc, disobedient, and to every good Work reprobate, Tit. 1. 16. The consideration of this Head serves to a double purpose.
For the Apostle has told us, That Men may profess God in their words, and yet in Works deny him, being •bominablc, disobedient, and to every good Work Reprobate, Tit. 1. 16. The consideration of this Head serves to a double purpose.
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The bent of the Heart and Soul, broken off from the love of sin, and given up unto God and Christ, in the love of Righteousness, is the Root and Spring of all after-well-pleasing Obedience.
The bent of the Heart and Soul, broken off from the love of since, and given up unto God and christ, in the love of Righteousness, is the Root and Spring of all after-well-pleasing obedience.
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God absolutely stands upon it, That we should by Faith and Repentance render up our selves to an inward and through subjection of Heart and Soul to his Service in the general.
God absolutely Stands upon it, That we should by Faith and Repentance render up our selves to an inward and through subjection of Heart and Soul to his Service in the general.
True indeed we are justified by Faith, Rom 5. 1. But 'tis a praying and Petitioning Faith, Acts 8. 22. Ch• 9. 11. 'Tis a confessing and professing Faith, Rom. 10. 9. 1 Job.
True indeed we Are justified by Faith, Rom 5. 1. But it's a praying and Petitioning Faith, Acts 8. 22. Ch• 9. 11. It's a confessing and professing Faith, Rom. 10. 9. 1 Job.
1. 4. 'Tis a Faith hungering and thirsting after Righteousness, Mat. 5. 6. 'Tis a walking Faith, 1 Job. 1. 6, 7. 'Tis an operating or working Faith, Gal. 5. 6. Faith that worketh by Love. In a word, it must be such a Faith,
1. 4. It's a Faith hungering and thirsting After Righteousness, Mathew 5. 6. It's a walking Faith, 1 Job. 1. 6, 7. It's an operating or working Faith, Gal. 5. 6. Faith that works by Love. In a word, it must be such a Faith,
Again, most true it is, that we are justified without Works, Gal. 2. 16. That is, without the Works of the Law, wholly without the merit of the best Works;
Again, most true it is, that we Are justified without Works, Gal. 2. 16. That is, without the Works of the Law, wholly without the merit of the best Works;
When therefore the Scripture says, That we are justified by Faith, (Rom. 5. 1.) Saved through Faith, (Ephes. 2. 8.) or, That the Gospel is the Power of God unto Salvation to every one that believes;
When Therefore the Scripture Says, That we Are justified by Faith, (Rom. 5. 1.) Saved through Faith, (Ephesians 2. 8.) or, That the Gospel is the Power of God unto Salvation to every one that believes;
i. e. That which involves in it self Obedience the Call of God, to the prime 〈 ◊ 〉 and fundamental Call of the Gospel, by a sincere embracing the Terms of it,
i. e. That which involves in it self obedience the Call of God, to the prime 〈 ◊ 〉 and fundamental Call of the Gospel, by a sincere embracing the Terms of it,
Does 〈 ◊ 〉 not thereby plainly shew, that 〈 ◊ 〉 Believing he includes Obeying. •nd therefore when he would •escribe the Change and Conver•••• of the Romans, from Infide••, ( Rom. 6. 17.) and does it 〈 ◊ 〉 these words, ( Thanks be to God, 〈 ◊ 〉 ye have obeyed from the Heart 〈 ◊ 〉 form of Doctrine that was de••red to you;
Does 〈 ◊ 〉 not thereby plainly show, that 〈 ◊ 〉 Believing he includes Obeying. •nd Therefore when he would •escribe the Change and Conver•••• of the Roman, from Infide••, (Rom. 6. 17.) and does it 〈 ◊ 〉 these words, (Thanks be to God, 〈 ◊ 〉 you have obeyed from the Heart 〈 ◊ 〉 from of Doctrine that was de••red to you;
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) What is this but Periphrasis of their believing? ••en as else-where in the same •pistle, that which he calls (Their ••ith, spoken of through all the World, Rom. 1. 8.) in another •hapter he calls it (their Obe•••nce that is come abroad unto all •en, Rom. 16. 19. Faith, (says Clemens of Alexandria ) 'tis NONLATINALPHABET NONLATINALPHABET, 'tis a voluntary and resolved assent unto Piety.
) What is this but Periphrasis of their believing? ••en as elsewhere in the same •pistle, that which he calls (Their ••ith, spoken of through all the World, Rom. 1. 8.) in Another •hapter he calls it (their Obe•••nce that is come abroad unto all •en, Rom. 16. 19. Faith, (Says Clemens of Alexandria) it's, it's a voluntary and resolved assent unto Piety.
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And more plainly in his seventh Book NONLATINALPHABET He is the faithful or believing person, who upon due and just consideration receives the Commandments (of Christ) and keeps the• ▪ But what need I insist upon an• single Father,
And more plainly in his seventh Book He is the faithful or believing person, who upon due and just consideration receives the commandments (of christ) and keeps the• ▪ But what need I insist upon an• single Father,
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Till this was done, though otherwise never so ••owing in the Principles of •aith, or perswaded of the truth of them, they were only called, either Audientes, meer Hearers ▪ or •andidati, Probationers for the •aith; or Catechumeni, Persons •nder Catechism;
Till this was done, though otherwise never so ••owing in the Principles of •aith, or persuaded of the truth of them, they were only called, either Audientes, mere Hearers ▪ or •andidati, Probationers for the •aith; or Catechumen, Persons •nder Catechism;
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but never Fideles, never actual or full, or faithful Believers, till they took upon them the Yoke of Christ, till they gave themselves up to Christ, () ( i. e. by the Baptismal Vow) by the solemn consecrating o• themselves to his Faith and Service.
but never Fideles, never actual or full, or faithful Believers, till they took upon them the Yoke of christ, till they gave themselves up to christ, () (i. e. by the Baptismal Voelli) by the solemn consecrating o• themselves to his Faith and Service.
Far is it from me to •ight that precious Act of Faith 〈 ◊ 〉 Trust or Affiance, much less to deride those expressions, which even Scripture seems to set it forth by. (As a laying or lea••ing on our Beloved, Cantic. 8. 5. A staying of our selves upon God Isa. 50. 10. Or,
far is it from me to •ight that precious Act of Faith 〈 ◊ 〉 Trust or Affiance, much less to deride those expressions, which even Scripture seems to Set it forth by. (As a laying or lea••ing on our beloved, Cantic. 8. 5. A staying of our selves upon God Isaiah 50. 10. Or,
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For surely there can be no greater, no sweeter repose unto th• Soul, than a Trusting in its Saviour, a Resting on the Bosom o• his Love, on the fulness of hi• Merit, Righteousness, Satisfact•on and Redemption. ( Isa. 26. 3• Thou shalt keep him in perfect pea•• whose mind is stayed on thee, becau•• he trusteth in thee.
For surely there can be no greater, no Sweeten repose unto th• Soul, than a Trusting in its Saviour, a Resting on the Bosom o• his Love, on the fullness of hi• Merit, Righteousness, Satisfact•on and Redemption. (Isaiah 26. 3• Thou shalt keep him in perfect pea•• whose mind is stayed on thee, becau•• he Trusteth in thee.
a •aying of our selves upon the God 〈 ◊ 〉 Israel, (mentioning his Name) 〈 ◊ 〉. 48. 2. but not in Truth, (Verse •e first) not warranted by the •ord of Truth, not coming from •e Grounds of Truth,
a •aying of our selves upon the God 〈 ◊ 〉 Israel, (mentioning his Name) 〈 ◊ 〉. 48. 2. but not in Truth, (Verse •e First) not warranted by the •ord of Truth, not coming from •e Grounds of Truth,
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lest by misunderstanding the notion of believing, (so much spoken of, as the condition of our Salvation) Men live in the neglect of wha• the Gospel requires,
lest by misunderstanding the notion of believing, (so much spoken of, as the condition of our Salvation) Men live in the neglect of wha• the Gospel requires,
The real guilt an• conscience of sin (in the Hear• and Life) will easily recoil, an• beat down all such fond, force• and ill-founded confidences or per•asions.
The real guilt an• conscience of since (in the Hear• and Life) will Easily recoil, an• beatrice down all such found, force• and ill-founded confidences or per•asions.
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and ••at is, Obedience to the special ••les, to the more particular Pre••pts of the Gospel, directing 〈 ◊ 〉 appointing us how to live and •alk in our conversations.
and ••at is, obedience to the special ••les, to the more particular Pre••pts of the Gospel, directing 〈 ◊ 〉 appointing us how to live and •alk in our conversations.
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'Tis called a Doin• of Righteousness, 1 John 3. 7, 10 An Obedience unto Righteousness Rom. 6. 16. A NONLATINALPHABET, a keeping o• observing of the Commandments 1 Cor. 7. 19. John 15. 10. An• lastly, a walking NONLATINALPHABET, by th• Rule or Canon of the Gospel Phil 3. 16. Let us walk by the sam• Rule.
It's called a Doin• of Righteousness, 1 John 3. 7, 10 an obedience unto Righteousness Rom. 6. 16. A, a keeping o• observing of the commandments 1 Cor. 7. 19. John 15. 10. An• lastly, a walking, by th• Rule or Canon of the Gospel Philip 3. 16. Let us walk by the sam• Rule.
For there are not only the Cr•denda, the Truths of the Gospe• (in matters of Faith) but all the Agenda, the Precepts, the Directions and Injunctions of the Gospel in matters of Life and Practise.
For there Are not only the Cr•denda, the Truths of the Gospe• (in matters of Faith) but all the Agenda, the Precepts, the Directions and Injunctions of the Gospel in matters of Life and practice.
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Titus 2. 11. The Grace of God that bringeth Salvation, hath appeared unto all, teaching them, and what does it teach them? not only to know and believe,
Titus 2. 11. The Grace of God that brings Salvation, hath appeared unto all, teaching them, and what does it teach them? not only to know and believe,
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So that, as we see, the Gospel is not a meer revelation of supernatural Truths, but a practical direction of Life, and injunction of Duty in every kind;
So that, as we see, the Gospel is not a mere Revelation of supernatural Truths, but a practical direction of Life, and injunction of Duty in every kind;
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even a Rule of guidance and government to the whole Man. In so much that St. James tell us, That if any one seem to be religious, and governs not his Tongue, that Mans Religion is in vain.
even a Rule of guidance and government to the Whole Man. In so much that Saint James tell us, That if any one seem to be religious, and governs not his Tongue, that men Religion is in vain.
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a Law of faith, a Holy Commandment; the •ain Work and Duty of a Chri••ian that he has to do, is to con•orm himself to the several Precepts of this Law, to the several Praescriptions of this Holy Commandment.
a Law of faith, a Holy Commandment; the •ain Work and Duty of a Chri••ian that he has to do, is to con•orm himself to the several Precepts of this Law, to the several Prescriptions of this Holy Commandment.
For hereby know we that we know him, if we keep or observe his Commandments, (1 John 2. 3.) And again, This is Love, that we walk after his Commandments, (2 John 6.) that is,
For hereby know we that we know him, if we keep or observe his commandments, (1 John 2. 3.) And again, This is Love, that we walk After his commandments, (2 John 6.) that is,
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'tis and Obedience to the general Call of God in the Gospel, by returning to him, by closing with him, by giving up our selves entirely to him, as our Lord and Saviour.
it's and obedience to the general Call of God in the Gospel, by returning to him, by closing with him, by giving up our selves entirely to him, as our Lord and Saviour.
not in a bare profession of Christ with the Lips, but in a deep and thorough sebjection of the Heart and Will, Life and Actions, to the Commands of Christ.
not in a bore profession of christ with the Lips, but in a deep and thorough sebjection of the Heart and Will, Life and Actions, to the Commands of christ.
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For most evident it is, that the Apostle ( Rom. 6. 17.) comprehends the whole effect of Gods Grace upon their Hearts, in their obeying the Gospel of Christ. And therefore secondly.
For most evident it is, that the Apostle (Rom. 6. 17.) comprehends the Whole Effect of God's Grace upon their Hearts, in their obeying the Gospel of christ. And Therefore secondly.
Is this the full and right Character of a Christian? Obedience to the Truths of God, Obedience to the Call of God, Obedience to the special Will of God? Then how greatly do they deceive themselves, who rest either in a bare knowledge of Christ,
Is this the full and right Character of a Christian? obedience to the Truths of God, obedience to the Call of God, obedience to the special Will of God? Then how greatly do they deceive themselves, who rest either in a bore knowledge of christ,
and thorough Obedience? The Scriptures have sufficiently cautioned us against this deceit; if we have but Eyes to read, or Ears to hear, or Hearts to consider;
and thorough obedience? The Scriptures have sufficiently cautioned us against this deceit; if we have but Eyes to read, or Ears to hear, or Hearts to Consider;
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He only shall pass for such in Gods account, that brings forth the real Fruits of righteousness (in the conscionable care and discharge of his Duty) towards God and Man, in every kind.
He only shall pass for such in God's account, that brings forth the real Fruits of righteousness (in the conscionable care and discharge of his Duty) towards God and Man, in every kind.
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For it will be found a true saying of His (what ever his Judgment was otherwise, in reference to the thentimes) I say it will be found a great truth (what I meet with in a fast Sermon, delivered, six and thirty years ago) where speaking of the Duty of the Ministers, he has these words:
For it will be found a true saying of His (what ever his Judgement was otherwise, in Referente to the thentimes) I say it will be found a great truth (what I meet with in a fast Sermon, Delivered, six and thirty Years ago) where speaking of the Duty of the Ministers, he has these words:
Where 'tis said by the Apostle, That whom God calls, them he justifies. Them, and them only does he justify, whom he first calls, that is, calls effectually,
Where it's said by the Apostle, That whom God calls, them he Justifies. Them, and them only does he justify, whom he First calls, that is, calls effectually,
And upon this measure of Obedience, without more ado, the true Believer (who thus far answers the Call of God) presently enters and passes into a state of favour and acceptance with God.
And upon this measure of obedience, without more ado, the true Believer (who thus Far answers the Call of God) presently enters and passes into a state of favour and acceptance with God.
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As for the third Branch of Obedience, consi•ing in a course of holy Actions, and in a continued observance of the particular Rules of the Gospel; God stays not for this;
As for the third Branch of obedience, consi•ing in a course of holy Actions, and in a continued observance of the particular Rules of the Gospel; God stays not for this;
God does not suspend the Grace or benefit of Justification, till the Person has run through a course of Obedience through all the Precepts and Instances of a Holy Life;
God does not suspend the Grace or benefit of Justification, till the Person has run through a course of obedience through all the Precepts and Instances of a Holy Life;
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but forthwith bestows it on the faithful Believer upon his first Faith and Obedience unto Gods Call, provided it be real and sincere, which God can see and discern, though Man cannot.
but forthwith bestows it on the faithful Believer upon his First Faith and obedience unto God's Call, provided it be real and sincere, which God can see and discern, though Man cannot.
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and are obliged to it in the vertue of Gods general Call;) yet if we speak of it in relation to our Justification with God, 'tis not required as an antecedent to go before it;
and Are obliged to it in the virtue of God's general Call;) yet if we speak of it in Relation to our Justification with God, it's not required as an antecedent to go before it;
For he that would be found true to that Call, he must and will pursue and prosecute it, through all the Duties and Offices of a good Life, according as time and opportunity shall give leave and occasion.
For he that would be found true to that Call, he must and will pursue and prosecute it, through all the Duties and Offices of a good Life, according as time and opportunity shall give leave and occasion.
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True indeed, a bare purpose of Obedience, if it be sincere and •esolute, joyn'd with a Faith unfeigned, is enough to enter the Believer into a state of Righteous•ess and Justification.
True indeed, a bore purpose of obedience, if it be sincere and •esolute, joined with a Faith unfeigned, is enough to enter the Believer into a state of Righteous•ess and Justification.
For if there be any thing clear in Scripture, this I am sure is most clear and perspicuous, That Life and Salvation belongs only to such as believe and obey.
For if there be any thing clear in Scripture, this I am sure is most clear and perspicuous, That Life and Salvation belongs only to such as believe and obey.
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THE coherence of these Words with the Context, is plain and obvious, if we do but ••st our Eyes back unto the tenth •se of this Chapter, where the Apostle tells us, We have an Al-• We, i. e.
THE coherence of these Words with the Context, is plain and obvious, if we do but ••st our Eyes back unto the tenth •se of this Chapter, where the Apostle tells us, We have an Al-• We, i. e.
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And to speak properly, Christ himsel• is the Altar of a Christian, the common Altar that sanctifies al•• our Gifts, the only Altar, NONLATINALPHABET ▪ (as it is Verse 15.) by whom w• all offer unto God.
And to speak properly, christ himsel• is the Altar of a Christian, the Common Altar that Sanctifies al•• our Gifts, the only Altar, ▪ (as it is Verse 15.) by whom w• all offer unto God.
Yea but may some say, here'• the Altar indeed, (on Gods part) but (as Isaac once said unto hi• Father) where's the Sacrific• (on our part?) To this I answer, in the words or sence of Aquinas. There is a double Sacrifice,
Yea but may Some say, here'• the Altar indeed, (on God's part) but (as Isaac once said unto hi• Father) where's the Sacrific• (on our part?) To this I answer, in the words or sense of Aquinas. There is a double Sacrifice,
By him let us •ser the Sacrifice of Praise unto God •••tinually, even the Fruit of our •ips, giving thanks (or confes•ng) in his Name: There's the Sacrifice of Devotion.
By him let us •ser the Sacrifice of Praise unto God •••tinually, even the Fruit of our •ips, giving thanks (or confes•ng) in his Name: There's the Sacrifice of Devotion.
Yet seeing the Apostle, not without reason, joyns these two sacrifices together, something I shall note, partly from their connecting, and partly from their order.
Yet seeing the Apostle, not without reason, joins these two Sacrifices together, something I shall note, partly from their connecting, and partly from their order.
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First, from the coupling and connecting of these two I shall observe, that the Duties of Piety towards God must be followed and seconded with the Deeds of Charity towards Man. Works of Compassion must attend and accompany Works of Devotion,
First, from the coupling and connecting of these two I shall observe, that the Duties of Piety towards God must be followed and seconded with the deeds of Charity towards Man. Works of Compassion must attend and accompany Works of Devotion,
God cares not for the Frui• of the Lips, in confessing to his Name, if there be not also the Gifts of the Hand, in dispersing and relieving for his sake.
God Cares not for the Frui• of the Lips, in confessing to his Name, if there be not also the Gifts of the Hand, in dispersing and relieving for his sake.
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So the Schools define it, Amor Dei propter seipsum & Proximi propter Deum. Now to love God for himself, is plainly Piety, both in the Principle and Practise;
So the Schools define it, Amor Dei propter seipsum & Proximi propter God. Now to love God for himself, is plainly Piety, both in the Principle and practice;
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And indeed, without the pious intention and disposition going before, the very Works of Mercy, Bounty and Liberality will scarce deserve the Name • Charity;
And indeed, without the pious intention and disposition going before, the very Works of Mercy, Bounty and Liberality will scarce deserve the Name • Charity;
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The Rule in Christian Ethicks •s that of St. Ambrose, Virtutes non •tibus sed finibus pensantur, 'tis the right and due End and Motive added that makes a true Christian Vertue,
The Rule in Christian Ethics •s that of Saint Ambrose, Virtues non •tibus sed finibus pensantur, it's the right and endue End and Motive added that makes a true Christian Virtue,
Having premised thus much out of the Context, and as I hope, not impertinently to the Business in hand, I shall now return to the Text it self, in these words, To do good, and to communicate, for get not;
Having premised thus much out of the Context, and as I hope, not impertinently to the Business in hand, I shall now return to the Text it self, in these words, To do good, and to communicate, for get not;
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For the first of these, the Sum and Substance of the Duty here exhorted to, 'tis expressed in the Text by two words, much to the same purpose, NONLATINALPHABET and NONLATINALPHABET To do good, and to communicate.
For the First of these, the Sum and Substance of the Duty Here exhorted to, it's expressed in the Text by two words, much to the same purpose, and To do good, and to communicate.
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First, 'tis the doing of good, or as the word NONLATINALPHABET may be rendered) Well-doing. The same with that • Galat. 6. Verse 9. Be not weary of well-doing.
First, it's the doing of good, or as the word may be rendered) Welldoing. The same with that • Galatians 6. Verse 9. Be not weary of welldoing.
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In the first sence, the doing of good takes in the whole duty of Man, (whether to God or to our Neighbour;) according to that in Mica 6. 8. He hath shewn thee, O Man, that is good, (that is, good in it self, what is fit and fair, right and duty to be done) even to do justly, and to love Mercy,
In the First sense, the doing of good Takes in the Whole duty of Man, (whither to God or to our Neighbour;) according to that in Mica 6. 8. He hath shown thee, Oh Man, that is good, (that is, good in it self, what is fit and fair, right and duty to be done) even to do justly, and to love Mercy,
such as are extended to the relief, ease, comfort, or supply, either of the outward or inward Man. For Example sake, such as are the feeding of the Hungry, the cloathing of the Naked, the helping or curing of the Sick, the visting and comforting the Afflicted, the succouring of the Helpless, Friendless or Fatherless, the harbouring of Strangers, the redeeming of Captives, the defending or delivering the Oppressed;
such as Are extended to the relief, ease, Comfort, or supply, either of the outward or inward Man. For Exampl sake, such as Are the feeding of the Hungry, the clothing of the Naked, the helping or curing of the Sick, the visting and comforting the Afflicted, the succouring of the Helpless, Friendless or Fatherless, the harbouring of Strangers, the redeeming of Captives, the defending or delivering the Oppressed;
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i. e. good in a peculiar and abounding sense, in respect of the sensible (yea or Spiritual) good and benefit, thence and therby arising and redounding unto others.
i. e. good in a peculiar and abounding sense, in respect of the sensible (yea or Spiritual) good and benefit, thence and thereby arising and redounding unto Others.
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So that this latter is added to the former, to shew in particular what is that good exhorted to, 'tis Bonum dissusum, & extensum, such a doing of good as spreads and diffuses it self to the refreshing of our Neighbour, to the necessities of the By-standers.
So that this latter is added to the former, to show in particular what is that good exhorted to, it's Bonum dissusum, & extensum, such a doing of good as spreads and diffuses it self to the refreshing of our Neighbour, to the necessities of the Bystanders.
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The like Addition, and the like Explication does the Apostle put else-where, 1 Tim. 6. 18. Charge them (says he) that they do good, that they be rich in good Works, (and presently adds) ready to distribute, willing to communicate.
The like Addition, and the like Explication does the Apostle put elsewhere, 1 Tim. 6. 18. Charge them (Says he) that they do good, that they be rich in good Works, (and presently adds) ready to distribute, willing to communicate.
But though this may well be conceived to be the use and intent of the word NONLATINALPHABET (added to NONLATINALPHABET) yet there is something further that we must take notice of, in this Phrase of Communicating.
But though this may well be conceived to be the use and intent of the word (added to) yet there is something further that we must take notice of, in this Phrase of Communicating.
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but in many other places? To this I answer, When the Scripture fets •orth the Duties of Charity by the Phrase of Communicating, it •s for a three-fold hint or instru•tion.
but in many other places? To this I answer, When the Scripture fets •orth the Duties of Charity by the Phrase of Communicating, it •s for a threefold hint or instru•tion.
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First it instructs us what judgment we should have, and what •ccount we should make of the Bona Terrae, of the good things of this World, of the Temporal Enjoyments we possess in this Life.
First it instructs us what judgement we should have, and what •ccount we should make of the Bona Terrae, of the good things of this World, of the Temporal Enjoyments we possess in this Life.
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but in the former respect, every one should look on what he has to spare, as his needy Brothers, and upon himself only as the Steward of it at large; to dispose and dispense it;
but in the former respect, every one should look on what he has to spare, as his needy Brother's, and upon himself only as the Steward of it At large; to dispose and dispense it;
For the Goods of this World they are a Talent, and whosoever has them, most certainly one day must come to a double account for them; first how he got them;
For the Goods of this World they Are a Talon, and whosoever has them, most Certainly one day must come to a double account for them; First how he god them;
The contrary appears by the Gospel, 2 Cor. 8. 14. wherein God has ordained, that one Mans abundance should supply another Mans want, that there may be an equality.
The contrary appears by the Gospel, 2 Cor. 8. 14. wherein God has ordained, that one men abundance should supply Another men want, that there may be an equality.
He will have all to be provided for, and has assigned to every one a Childs Portion, in some fair way to be obtained by him, either by his own Legal Right and just Industry,
He will have all to be provided for, and has assigned to every one a Child's Portion, in Some fair Way to be obtained by him, either by his own Legal Right and just Industry,
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The Unjust Man, he says, That that is thine is mine, and that that is mine is my own, (he grasps and gripes all he can.) The meer Just Man, he says, That that is thine is thine,
The Unjust Man, he Says, That that is thine is mine, and that that is mine is my own, (he grasps and gripes all he can.) The mere Just Man, he Says, That that is thine is thine,
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'tis like a full Breast, it milks out it self to the hungry and thirsty, to the sick and feeble, to the cold and naked, to the poor and needy. 'Tis all for communicating;
it's like a full Breast, it milks out it self to the hungry and thirsty, to the sick and feeble, to the cold and naked, to the poor and needy. It's all for communicating;
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Psal. 112. 9. He hath dispersed abroad, he hath given to the Poor; i. e. He is not tenacious or close-fisted, does not hoard up, or keep close his Goods,
Psalm 112. 9. He hath dispersed abroad, he hath given to the Poor; i. e. He is not tenacious or close-fisted, does not hoard up, or keep close his Goods,
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and good husbandry) but that he may have to give to him that more needeth, (that's Christian Charity.) True Charity will be giving, not only out of its Lands and larger Revenues, but out of its earnings;
and good Husbandry) but that he may have to give to him that more needs, (that's Christian Charity.) True Charity will be giving, not only out of its Lands and larger Revenues, but out of its earnings;
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He gains good to his own Soul, Prov. 11. 17. The merciful Man doth good to his own Soul. The good that he does reflects and redounds back unto himself.
He gains good to his own Soul, Curae 11. 17. The merciful Man does good to his own Soul. The good that he does reflects and redounds back unto himself.
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He gains here, and he gains hereafter. Even here he gains a Blessing on what he possesses, ( Luke 11. 41.) a return and encrease, ( Luke 6. 38. Prov. 11. 25.) and as he gains here,
He gains Here, and he gains hereafter. Even Here he gains a Blessing on what he Possesses, (Lycia 11. 41.) a return and increase, (Lycia 6. 38. Curae 11. 25.) and as he gains Here,
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And what shall they reap? why Heaven•• and Happiness, Life and Glory For in thus doing, they sow unto the Spirit, (says the Apostle, Gal 6. 8.) and of the Spirit they shall reap Life Everlasting.
And what shall they reap? why Heaven•• and Happiness, Life and Glory For in thus doing, they sow unto the Spirit, (Says the Apostle, Gall 6. 8.) and of the Spirit they shall reap Life Everlasting.
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Great Gains for so small laying out. An Eternal reward for a temporary bene•icence. This is the NONLATINALPHABET, the Trade, the Traffick, the blessed exchange of a Pious Charity.
Great Gains for so small laying out. an Eternal reward for a temporary bene•icence. This is the, the Trade, the Traffic, the blessed exchange of a Pious Charity.
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and Communicating.) And though the Text does not mention it, yet it would be seasonable and pertinent to add unto the former the extent of the Duty, the reach and compass of this Goodness, the Persons whom it takes in,
and Communicating.) And though the Text does not mention it, yet it would be seasonable and pertinent to add unto the former the extent of the Duty, the reach and compass of this goodness, the Persons whom it Takes in,
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and that is, unto all Men. So says the Apostle, Galat. 6. 10. As we have opportunity, let us do good unto all, (though especially) to the houshold of Faith.
and that is, unto all Men. So Says the Apostle, Galatians 6. 10. As we have opportunity, let us do good unto all, (though especially) to the household of Faith.
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but unto all, first distributive, to all in their degree and capacity, to all according to the exigence of their necessities, to all, pro loco & tempore, according to the opportunity of time and place, (and the proportion of thy ability.) So St. Austin seems to interpret the Note of universality.
but unto all, First distributive, to all in their degree and capacity, to all according to the exigence of their necessities, to all, Pro loco & tempore, according to the opportunity of time and place, (and the proportion of thy ability.) So Saint Austin seems to interpret the Note of universality.
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that is, not only to thy self, but to others, not only to thy own within doors, (that are as it were a part of thy self) but to thy Neighbour without, to them of the Vicinage;
that is, not only to thy self, but to Others, not only to thy own within doors, (that Are as it were a part of thy self) but to thy Neighbour without, to them of the Vicinage;
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Rom. 12. 20. If thine Enemy hunger, feed him, if he •hirst, give him drink. And so Mat. 5. 43, 44. It hath been said, Thou shalt love thy Neighbour, and •ate ehine Enemy;
Rom. 12. 20. If thine Enemy hunger, feed him, if he •hirst, give him drink. And so Mathew 5. 43, 44. It hath been said, Thou shalt love thy Neighbour, and •ate ehine Enemy;
Ye see then, though we do not take in singula generum, all •bsolutely and collectively, here •s yet a large Field for Charity to walk in, a wide and a large Sphere •o act in, for the doing of good.
You see then, though we do not take in singula generum, all •bsolutely and collectively, Here •s yet a large Field for Charity to walk in, a wide and a large Sphere •o act in, for the doing of good.
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Isa. 58. 7, 10. If thou draw out thy Soul to the hungry, and satisfie the afflicted Soul. It must be Aegrotanti, to the Sick and Weak, to the Blind and Lame.
Isaiah 58. 7, 10. If thou draw out thy Soul to the hungry, and satisfy the afflicted Soul. It must be Aegrotanti, to the Sick and Weak, to the Blind and Lame.
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Multa enim bona praestantur invitis, quando eorum consulitur utilitati, non voluntati, (as St. Austin well observes.) Seasonable and forcible severity,
Multa enim Bona praestantur invitis, quando Their consulitur utilitati, non Voluntati, (as Saint Austin well observes.) Seasonable and forcible severity,
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The Charity of the Philippians 'tis sti•ed, An Odour of a sweet smell, a •acrifice acceptable to God, Phil. 4. 8. So of Cornelius the Centuri•n, Acts 10. 4. 'tis said, Thy Prayers and thine Alms are come up •• a Memorial before God. Come ••;
The Charity of the Philippians it's sti•ed, an Odour of a sweet smell, a •acrifice acceptable to God, Philip 4. 8. So of Cornelius the Centuri•n, Acts 10. 4. it's said, Thy Prayers and thine Alms Are come up •• a Memorial before God. Come ••;
•acrifices of old were ordinarily •alled NONLATINALPHABET, as much as to say •scensiones, (from NONLATINALPHABET ascendit) •ecause of the Smoak of them ascending or coming up from the Altar before the Lord.
•acrifices of old were ordinarily •alled, as much as to say •scensiones, (from ascendit) •ecause of the Smoke of them ascending or coming up from the Altar before the Lord.
'tis a form of Speech (says the learned Dr. Hammond ) borrowed from the Law, signifying an Oblation As Levit. 2. 9. The Priest shall take of the Meat-Offering, a Memorial thereof,
it's a from of Speech (Says the learned Dr. Hammond) borrowed from the Law, signifying an Oblation As Levit. 2. 9. The Priest shall take of the Meat offering, a Memorial thereof,
Mat. 25. 40. In as much as ye have done it to the least of these my Brethren, (says Christ) ye have done it unto me, So that God and Christ are the Receivers of our Charity, as well as the Poor.
Mathew 25. 40. In as much as you have done it to the least of these my Brothers, (Says christ) you have done it unto me, So that God and christ Are the Receivers of our Charity, as well as the Poor.
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Acts of Mercy and Charity, even according to the Schoolmen, are Actus Latriae, they pertain to the proper Worship and Service of God, in the nature of an Offering, tendered ultimately to him;
Acts of Mercy and Charity, even according to the Schoolmen, Are Actus Idolatry, they pertain to the proper Worship and Service of God, in the nature of an Offering, tendered ultimately to him;
and with the Fruits of our encrease, Prov. 3. 9. And again, He that hath mercy on the Poor, honoureth his Maker, Prov. 14. 31. And secondly, they are, In agnitionem Dei. What we give in a way of Charity, is or should be given as an acknowledgment to God of his Right and Property over us and ours.
and with the Fruits of our increase, Curae 3. 9. And again, He that hath mercy on the Poor, Honoureth his Maker, Curae 14. 31. And secondly, they Are, In agnitionem Dei. What we give in a Way of Charity, is or should be given as an acknowledgment to God of his Right and Property over us and ours.
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of the Gift and Bounty of his Hand 'Tis that Tribute and Service which (once paid and rendered) gives us the lawful use of, and a Blessing upon, the whole Lump that remains.
of the Gift and Bounty of his Hand It's that Tribute and Service which (once paid and rendered) gives us the lawful use of, and a Blessing upon, the Whole Lump that remains.
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By all that has been spoken upon this Head, we may learn two things. First, we learn what kind of Sacrifices the Alms and Charity of a Christian are. And that first negatively; not Sacrifices of Expiation.
By all that has been spoken upon this Head, we may Learn two things. First, we Learn what kind of Sacrifices the Alms and Charity of a Christian Are. And that First negatively; not Sacrifices of Expiation.
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No, we owe that to a better and a higher Sacrifice, to him, who hath given himself for us an Offering and a Sacrifice unto God, of a sweet sineling Savour, Ephes. 5. 2. Christ alone is the propitiation for sin;
No, we owe that to a better and a higher Sacrifice, to him, who hath given himself for us an Offering and a Sacrifice unto God, of a sweet sineling Savour, Ephesians 5. 2. christ alone is the propitiation for since;
1 John 2. 2. His Blood alone is that that cleanseth from all sin, 1 John 1. 7. His Death alone is the satisfaction to Gods Justice for the offence of sin. And therefore secondly and positively.
1 John 2. 2. His Blood alone is that that Cleanseth from all since, 1 John 1. 7. His Death alone is the satisfaction to God's justice for the offence of since. And Therefore secondly and positively.
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And so Mat. 6. 1. Take heed that ye do not your Alms before Men, so indeed we read it, NONLATINALPHABET but in the ancient Copies 'tis NONLATINALPHABET, Justitiam vestram) Take heed that ye do not your Righteousness before Men. (So Beza and Curcellaeus read and render it. So the Vulgar Latin;
And so Mathew 6. 1. Take heed that you do not your Alms before Men, so indeed we read it, but in the ancient Copies it's, Justitiam vestram) Take heed that you do not your Righteousness before Men. (So Beza and Curcellaeus read and render it. So the vulgar Latin;
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so shall thy Barns be filled with plenty, and thy Presses burst out with New Wine, Verse 10. yea render unto Man his due, (as it follows Verse 27.) Withhold not good from whom it is due,
so shall thy Barns be filled with plenty, and thy Presses burst out with New Wine, Verse 10. yea render unto Man his endue, (as it follows Verse 27.) Withhold not good from whom it is due,
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Plainly shewing, that even in these things there is a Due, a Debitum Charitatis, a Due and Debt of Charity owing from us, according to the real ability given to us.
Plainly showing, that even in these things there is a Due, a Debitum Charitatis, a Due and Debt of Charity owing from us, according to the real ability given to us.
And surely to a Pious Christian this alone is Motive enough, and sufficient to the doing of good and communicating, in that they are things highly pleasing unto God.
And surely to a Pious Christian this alone is Motive enough, and sufficient to the doing of good and communicating, in that they Are things highly pleasing unto God.
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First, for the truth of it, that God is much pleased with the Offices and Exercises of a Christian Charity, will appear from these following Considerations.
First, for the truth of it, that God is much pleased with the Offices and Exercises of a Christian Charity, will appear from these following Considerations.
As God testifies by the Prophet Esay, Isa. 58. 6, 7. Is not this the Fast that I have chosen? — To deal thy Bread to the Hungry, to bring the poor Out-cast into thy House,
As God Testifies by the Prophet Isaiah, Isaiah 58. 6, 7. Is not this the Fast that I have chosen? — To deal thy Bred to the Hungry, to bring the poor Outcast into thy House,
Even Treasures •n Heaven, Luke 12. 33. A full •ecompence at the Resurrection, Luke 14. 14. A receiving into e•erlasting Habitations, Luke 16. 9. •• a word, a good foundation laid •p in store here,
Even Treasures •n Heaven, Lycia 12. 33. A full •ecompence At the Resurrection, Lycia 14. 14. A receiving into e•erlasting Habitations, Lycia 16. 9. •• a word, a good Foundation laid •p in store Here,
— Thou shalt open thy Hand wide unto thy Poor, unto thy Needy in the Land. In that short abridgment of the Law, 'tis made one of the main Heads of Religion, viz. To love mercy. Mica 6. 8. He hath shewn thee, O Man, what is good,
— Thou shalt open thy Hand wide unto thy Poor, unto thy Needy in the Land. In that short abridgment of the Law, it's made one of the main Heads of Religion, viz. To love mercy. Mica 6. 8. He hath shown thee, Oh Man, what is good,
and to walk humbly with thy God? Even as our Saviour too, when he reckons up the NONLATINALPHABET, the weightier matters of the Law, he reckons first Judgment, and then Mercy, Mat. 23. 23.
and to walk humbly with thy God? Even as our Saviour too, when he reckons up the, the Weightier matters of the Law, he reckons First Judgement, and then Mercy, Mathew 23. 23.
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As for the New Testament, I should but weary both you and my self too, should I number up those many Passages that call upon us so frequently in Scripture, To give Alms of such things as we have, Luke 11. 41. To distribut to the necessities of others, Rom 12, 13. To do good unto all Men, especially to the Houshold of Faith, Gal. 6. 10. To be rich in good Works, ready and willing to communicate, 1 Tim. 6. 18. To labour, even with our own Hands, working the thing that is good, that we may have to give unto him that needeth, Eph. 4. 28. With infinite many more Places;
As for the New Testament, I should but weary both you and my self too, should I number up those many Passages that call upon us so frequently in Scripture, To give Alms of such things as we have, Lycia 11. 41. To distribute to the necessities of Others, Rom 12, 13. To do good unto all Men, especially to the Household of Faith, Gal. 6. 10. To be rich in good Works, ready and willing to communicate, 1 Tim. 6. 18. To labour, even with our own Hands, working the thing that is good, that we may have to give unto him that needs, Ephesians 4. 28. With infinite many more Places;
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Consider we, that at the last and final reckoning, when all Works and Actions shall be weigh'd and scann'd in order to the final Sentence, a special Eye and regard shall then be had, either to the discharge or neglect of these charitable Offices.
Consider we, that At the last and final reckoning, when all Works and Actions shall be weighed and scanned in order to the final Sentence, a special Eye and regard shall then be had, either to the discharge or neglect of these charitable Offices.
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For who are they that shall stand as Sheep on the right Hand, and shall hear that comfortable Voice, (Come ye blessed of my Father, inherit the Kingdom prepared for you, from the beginning of the World?) I say, who but the merciful, compassionate and charitable? Such as have relieved Christ in his poor Members.
For who Are they that shall stand as Sheep on the right Hand, and shall hear that comfortable Voice, (Come you blessed of my Father, inherit the Kingdom prepared for you, from the beginning of the World?) I say, who but the merciful, compassionate and charitable? Such as have relieved christ in his poor Members.
and on the other hand, uncharitableness and uncompassionateness unto the poor and afflicted, is the special Instance in the Sentence of cursing and condemnation.
and on the other hand, uncharitableness and uncompassionateness unto the poor and afflicted, is the special Instance in the Sentence of cursing and condemnation.
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And indeed, how can it be otherwise, (supposing the merit of Christ, and the Grace and Covenant of the Gospel) if we consider the Reasons, in the next place,
And indeed, how can it be otherwise, (supposing the merit of christ, and the Grace and Covenant of the Gospel) if we Consider the Reasons, in the next place,
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and upbraideth none, James 1. 5. He is good unto all, and his tender mercies are over all his Works, Psal. 145. 9. Yea he is kind even to the evil and unthankful, Luke 6. 36. Therefore be ye also merciful, (says the very next words) as your Heavenly Father is merciful.
and upbraideth none, James 1. 5. He is good unto all, and his tender Mercies Are over all his Works, Psalm 145. 9. Yea he is kind even to the evil and unthankful, Lycia 6. 36. Therefore be you also merciful, (Says the very next words) as your Heavenly Father is merciful.
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the true and genuine Resemblers of God in Heaven. NONLATINALPHABET for NONLATINALPHABET (says Chrysostome. ) The Children of God? that is, Like unto God.
the true and genuine Resemblers of God in Heaven. for (Says Chrysostom.) The Children of God? that is, Like unto God.
Hereby our light so shines before Men, so that seeing our good Works, our Father is glorified who is in Heaven, Mat. 5. 16. 'Tis that which adorns the Doctrine of our Saviour, when they that believe in God are careful to maintain good Works, Tit. 2. 10. 3. 8. The Papists are ready to charge us, that we are all for Faith and Believing;
Hereby our Light so shines before Men, so that seeing our good Works, our Father is glorified who is in Heaven, Mathew 5. 16. It's that which adorns the Doctrine of our Saviour, when they that believe in God Are careful to maintain good Works, Tit. 2. 10. 3. 8. The Papists Are ready to charge us, that we Are all for Faith and Believing;
if not more, Monuments of Piety and Charity erected by us, since the Reformation, as ever were before it, (for the compass of so small a time) in the days of Popery.
if not more, Monuments of Piety and Charity erected by us, since the Reformation, as ever were before it, (for the compass of so small a time) in the days of Popery.
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For this is that the Apostle calls, Faith working by Love, Gal. 5. 6. This is that pure and undefiled Religion before God, to visit the Fatherless and Widows in their affliction,
For this is that the Apostle calls, Faith working by Love, Gal. 5. 6. This is that pure and undefiled Religion before God, to visit the Fatherless and Widows in their affliction,
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In the words of the Text then; To do good, and to communicate, forget not. Forget it not in your Lives, forget it not at your Deaths; better late than never;
In the words of the Text then; To do good, and to communicate, forget not. Forget it not in your Lives, forget it not At your Death's; better late than never;
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'Tis possible what is well and truly given, may be fraudulently defeated by the cunning of those that come after: (As it had like to have been in that noble and famous Donation of Charter-house. ) 'Tis good therefore, 'tis prudence (as well as Piety) to make it the Work of thy Life;
It's possible what is well and truly given, may be fraudulently defeated by the cunning of those that come After: (As it had like to have been in that noble and famous Donation of Charterhouse.) It's good Therefore, it's prudence (as well as Piety) to make it the Work of thy Life;
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As we have time, (NONLATINALPHABET for NONLATINALPHABET, as often as we have opportunity) or, while we have time, (NONLATINALPHABET for NONLATINALPHABET, Quarndiu tempus babemus: Quamdiu manet vita, says Grotius. ) As long as we have time and space of doing, let us do good.
As we have time, (for, as often as we have opportunity) or, while we have time, (for, Quarndiu Tempus babemus: Quamdiu manet vita, Says Grotius.) As long as we have time and Molle of doing, let us do good.
if we faint not, Gal. 6. 9. The God of Peace — make you perfect in every good Work working in you what is well-pleasing in his sight, through Jesus Christ;
if we faint not, Gal. 6. 9. The God of Peace — make you perfect in every good Work working in you what is Well-pleasing in his sighed, through jesus christ;
Eorum potestati suam Eccl•siam crediit. Isi•or-••isp. in ••nt. c. 51. Cujus fid•i credit•r ipsa Fides. Sacerdates m••s, tuae manui commisi. Greg. Epist. ad Mauritium. L. 3. c. 10.
Their Power suam Eccl•siam crediit. Isi•or-••isp. in ••nt. c. 51. Cujus fid•i credit•r ipsa Fides. Sacerdates m••s, tuae manui commisi. Greg. Epistle and Mauritium. L. 3. c. 10.
Rectè illud dicitur, non esse principum aut civilium Magistratuum, Leges novas de culitu Dei conscientiis ferre aut propria Sacerdotum munia obire. Casaub. exercitationes Epist, dedicat.
Rectè illud dicitur, non esse Principum Or civilium Magistrates, Leges novas de culitu Dei conscientiis Far Or propria Sacerdotum Money obire. Casaubon Exercitationes Epistle, Dedicate.
Catholica vocatur, quia per universum sit Orbem terrarum dissusa, a finibus terroe, us { que } ad extrema. Et quia docet Catholicè, &c. Cyrelli Catech. 17.
Catholica vocatur, quia per universum sit Orbem terrarum dissusa, a finibus terroe, us { que } ad extrema. Et quia docet Catholicè, etc. Cyrelli Catechism 17.
Vergil. Eclog. 4. Videtur innuere, Pherecydis dogma, de animarum immortalitate, tritum fore & vulgare. Hornbecki Historia philosophica, P. 181. Pherecydes Pythagorae Praeceptor quem Cicero tradidit primum de eternitate animarum disputasse. Lactant. L. 7. c. 8. Hic Pherecydes, ortus est e Syriâ. Eus•b. L. 10. NONLATINALPHABET. c. 2. suum { que } dogma hausit ex Phoenicum Philosuphid. Thales etiam, non fuit Milesius, sed ex Phoenicia. Euseb. ibid.
Vergil. Eclogue 4. Videtur innuere, Pherecydis dogma, de animarum immortalitate, tritum before & Vulgar. Hornbecki History Philosophical, P. 181. Pherecydes Pythagorean Preceptor Whom Cicero tradidit primum de eternitate animarum disputasse. Lactant. L. 7. c. 8. Hic Pherecydes, ortus est e Syriâ. Eus•b. L. 10.. c. 2. suum { que } dogma hausit ex Phoenicum Philosuphid. Thales etiam, non fuit Milesius, sed ex Phoenicia. Eusebius Ibid.
Movit Coelum Angelorum & Syderum testimonio, quando incarnatus est Christus: movit terram ingenti miraculo, de ipso Virginis partu; movit Mare & Aridum, •am & in Insulis & in Or•e tuto Christus annuntiaretur. Ita mov•ri omnes Centes vid•mus ad Fidem. Aug. de Civ. Dei. L. 18. C. 35.
Movit Coelum Angels & Syderum Testimony, quando Incarnate est Christus: Movit terram ingenti miraculo, de ipso Virginis partu; Movit Mare & Aridum, •am & in Insulis & in Or•e Tutor Christus annuntiaretur. Ita mov•ri omnes Centes vid•mus ad Fidem. Aug. the Civ. Dei. L. 18. C. 35.
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NONLATINALPHABET Justin. M. P. 265. The same is mentioned, Rom. 1. 5. Rom. 16. 19. 2 Cor. 10. 5. St. Austin calls it. Obedientiam credendi. Aug. in Jo•n. tract. 29.
Justin M. P. 265. The same is mentioned, Rom. 1. 5. Rom. 16. 19. 2 Cor. 10. 5. Saint Austin calls it. Obedientiam credendi. Aug. in Jo•n. tract. 29.
Non potest intellectus credere quando vult, & si abs { que } eo quòd velit, nunquam credat. White, Sonus Buccinae, P. 201. See Dr. Stillingfleets Rational Account, Pag. 138.
Non potest Intellectus Believe quando vult, & si abs { que } eo quòd velit, Never Credat. White, Sound Buccinae, P. 201. See Dr. Stillingfleets Rational Account, Page 138.
Omnis infidelium vita peccatum est, & nihil est bonum sine summo bono; ubi enim deest agnitio oeternoe veritatis falsa virtus est etiam in optimis moribus. Aug. L. sentent. C. 206.
Omnis Infidels vita peccatum est, & nihil est bonum sine Summo Bono; ubi enim deest agnitio oeternoe veritatis Falsa virtus est etiam in optimis moribus. Aug. L. sentent. C. 206.
Rev. 3. 20. Deus undi { que } nos •ocat ad poenitentiam, vocat beneficiis Creaturarum, vocat i• pertiendo tempus vivendi, vocat per lectorem, vocat per tract torem, vocat per intimam cogitationem, vocat per •lageth•• corr•ptionis, vocat per miscricordiam consolationis. Augusti•• in Psalm ▪
Rev. 3. 20. Deus undi { que } nos •ocat ad poenitentiam, vocat Benefits Creaturarum, vocat i• pertiendo Tempus vivendi, vocat per lectorem, vocat per tract torem, vocat per intimam cogitationem, vocat per •lageth•• corr•ptionis, vocat per miscricordiam consolationis. Augusti•• in Psalm ▪
The confessing with the Mouth, Rom. 10. 9. The Profession made before many Witnesses to keep th• Commandment blameless, 1 Tim. 6. 12, 13. The Answer, the Contract or Engagement of a goo• Conscience, 1 Pet. 3. 21. NONLATINALPHABET est vox Juris, 〈 ◊ 〉 glossario, NONLATINALPHABET stipulor, sed per Metonymiam, respons• vel promissio; NONLATINALPHABET, pro, NONLATINALPHABET, ( suhaudito NONLATINALPHABET Sponsio, Deo facta, de purâ conscientia. Grotius. Or 〈 ◊ 〉 by an Hebraism, or exchange of Significations. As NONLATINALPHABET rendred by the LXX, NONLATINALPHABET but in Ezek. 14. 3. 20. 3. 'tis rendred by NONLATINALPHABET. Ambros. L. de iis qui myst. init. c. 2. Repete quod interr•gatus sis; recognosce quod spoponderis, renunciasti Diabolo & operibus ejus, mundo & luxuriae ejus & voluptatibus. Videatur Josephus Vicecomes de antiquis ritibus Baptism ▪ L. 2. Cap. 16. us { que } ad Caput 27.
The confessing with the Mouth, Rom. 10. 9. The Profession made before many Witnesses to keep th• Commandment blameless, 1 Tim. 6. 12, 13. The Answer, the Contract or Engagement of a goo• Conscience, 1 Pet. 3. 21. est vox Juris, 〈 ◊ 〉 Glossary, stipulor, sed per Metonymiam, respons• vel Promissio;, Pro,, (suhaudito Sponsio, God facta, de purâ conscientia. Grotius. Or 〈 ◊ 〉 by an Hebraism, or exchange of Significations. As rendered by the LXX, but in Ezekiel 14. 3. 20. 3. it's rendered by. Ambos L. de iis qui mist. Init. c. 2. Repete quod interr•gatus sis; recognosce quod spoponderis, renunciasti Diabolo & operibus His, mundo & Luxuriae His & voluptatibus. Videatur Josephus Viscount de antiquis ritibus Baptism ▪ L. 2. Cap. 16. us { que } ad Caput 27.
Such a returning of the whole Man unto God, whereby Men forsaking utterly their Idolatry and wickedness, do with a lively Faith embrace, love, and worship th• true living God only, and give up themselves to all manner good Works, which by Gods Word they know acceptabl• to him. Homily of R•pentance 1st and 2d part, Pag. 326, 33 The condition which the Gospel requires is no less tha• total change of a Mans Intentions from seeking the Wor•• to seek and serve God in all things for the future. Thorndike, Epilogue L. 2. C. 30, & 31.
Such a returning of the Whole Man unto God, whereby Men forsaking utterly their Idolatry and wickedness, do with a lively Faith embrace, love, and worship th• true living God only, and give up themselves to all manner good Works, which by God's Word they know acceptabl• to him. Homily of R•pentance 1st and 2d part, Page 326, 33 The condition which the Gospel requires is no less tha• total change of a men Intentions from seeking the Wor•• to seek and serve God in all things for the future. Thorndike, Epilogue L. 2. C. 30, & 31.
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(By repentance) I do not mean conversion from any particular sin, but the ••ge of the whole Man, of his Intentions, and by conse••ce of his Actions, to seek God in stead of himself and World. Mr. Thornd. Epilog. L. 2. C. 30. See also Dr. Stoughton, Righteous Man's Plea, Sermon 6, •• 32: Sermon 7. P. 51.
(By Repentance) I do not mean conversion from any particular since, but the ••ge of the Whole Man, of his Intentions, and by conse••ce of his Actions, to seek God in stead of himself and World. Mr. Thorned. Epilog. L. 2. C. 30. See also Dr. Stoughton, Righteous Man's Plea, Sermon 6, •• 32: Sermon 7. P. 51.
'Tis evident, that Obedience is the principal Vertue, and indeed the very root of all Vertues, and the cause of all felicity. Homily of Obedience, 1st Part, Pag. 343.
It's evident, that obedience is the principal Virtue, and indeed the very root of all Virtues, and the cause of all felicity. Homily of obedience, 1st Part, Page 343.
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The walking in the Light, as he is in the Light, is that qualification whereby we become immediately capable of Christs Righteousness, or actual Participants of his propitiation. Mr. Ball of the covenants, Pag. 21.
The walking in the Light, as he is in the Light, is that qualification whereby we become immediately capable of Christ Righteousness, or actual Participants of his propitiation. Mr. Ball of the Covenants, Page 21.
This Faith (as the Apostle describes it, Heb. 11.) is the sure ground and foundation of the benefits we ought to look for. Homily of Faith, first Part, circa medium.
This Faith (as the Apostle describes it, Hebrew 11.) is the sure ground and Foundation of the benefits we ought to look for. Homily of Faith, First Part, circa medium.
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Si quis cum crediderit mox de vita discesserit, justificatio Fidei manet cum illo; non praesentibus bonis operibus, quia non merito ad illum sed gratiâ pervenit; nec consequentibus, quia in hâc vitâ esse non sinitur. Aug. Libro quaestionum 83. qu. 76. See Mr. Thornd. Epil. l. 2. c. 30. p. 26. 5
Si quis cum crediderit mox de vita discesserit, Justification Fidei manet cum illo; non praesentibus bonis operibus, quia non merito ad Ilum sed gratiâ pervenit; nec consequentibus, quia in hâc vitâ esse non sinitur. Aug. Libro Quaestionum 83. queen. 76. See Mr. Thorned. Epil. l. 2. c. 30. p. 26. 5
Davenant de Justitiâ actuali, P. 386. Facile est bujus modi opera multa (praesertim interna) commemor are, sine quil•• justificatio nunquam fuit ab ullo mortalium obtenta, nunquam ••tinebitur. Item P. 387. Hoec & bujusmodi opera Cordis inter••, sunt omnibus justificatis necessaria: non quod contineant in saefficaciam sen meritum justificationis; sed quod juxta ordinationem divinam, vel requiruntur ut Conditiones proevioe seu Concurrentes, sicuti poenitere & credere, vel ut effecta, à fide justificante manantia, ut amare Deum, diligere proximum & co•similia. Videtis igitur necessitatem quorundum Operum internorum, ad, statum justificationis ab ipso initio obtinendum. Eadem habet Cap. 31. Pag. 403. Ubi recenset (Dolere de peccato, detestari peccatum, humiliter Deo se subjicere, ad, Dei misericordiam confugere, in Christo mediatore spem figere, Novoe vitapropositum inire) inter opera necessaria ad justificationem, ut conditiones concurrentes, vel proecursorias. See also the Homily of Salvation, second Part ( circa finem. ) And Homily of Faith, first Part, ( circa medium & finem ) asserting these Conditions.
Davenant de Justitiâ actuali, P. 386. Facile est bujus modi opera Multa (Especially Interna) commemor Are, sine quil•• Justification Never fuit ab ullo mortalium obtenta, Never ••tinebitur. Item P. 387. Hoec & bujusmodi opera Cordis inter••, sunt omnibus justificatis necessaria: non quod contineant in saefficaciam sen Merit justificationis; sed quod juxta ordinationem divinam, vel requiruntur ut Conditions proevioe seu Concurrentes, As poenitere & Believe, vel ut effecta, à fide justificante manantia, ut amare God, diligere Proximum & co•similia. Videtis igitur necessitatem quorundum Operum internorum, ad, Statum justificationis ab ipso initio obtinendum. Same habet Cap. 31. Page 403. Ubi recenset (Dolere de Peccato, detestari peccatum, Humiliter God se subjicere, ad, Dei misericordiam confugere, in Christ mediatore spem figere, Novoe vitapropositum Inire) inter opera necessaria ad justificationem, ut conditions concurrentes, vel proecursorias. See also the Homily of Salvation, second Part (circa finem.) And Homily of Faith, First Part, (circa medium & finem) asserting these Conditions.
A true Faith cannot be kept secret, but when occasion is offered, it will break out and shew it self in good Works. Homily of Faith, first Part, P. 21. And about the end of it. This true Faith will shew forth it self, and cannot be long Idle, for it is written, The Just shall live by his Faith. Dr. Jackson of Saving Faith, Sect. 2. C. 6. P. 207. Justifying Faith necessarily includes in it such Works as James requires, at least a preparation or immediate promptness of mind to them. Mr. John Ball. Treatise of the Covenant of Grace, Ch. 3. P. 20. • disposition to good Works is necessary to Justification, being the qualification of an active and lively Faith.
A true Faith cannot be kept secret, but when occasion is offered, it will break out and show it self in good Works. Homily of Faith, First Part, P. 21. And about the end of it. This true Faith will show forth it self, and cannot be long Idle, for it is written, The Just shall live by his Faith. Dr. Jackson of Saving Faith, Sect. 2. C. 6. P. 207. Justifying Faith necessarily includes in it such Works as James requires, At least a preparation or immediate promptness of mind to them. Mr. John Ball. Treatise of the Covenant of Grace, Christ 3. P. 20. • disposition to good Works is necessary to Justification, being the qualification of an active and lively Faith.
Homily of Salvation, third Part, 〈 ◊ 〉 beginning. Some other thing is required for our Salvation than the Law, and that is a true and a lively Faith, ••ging forth good works, and a Life according to God. Family os Faith, second Part, (circa medium. ) By all Declaration of St. Paul 'tis evident, that the true, lively and Christian Faith is no dead, vain, or unfruitful thing but a thing of perfect vertue, of wonderful operati•• o• working, and strength, bringing forth all good 〈 ◊ 〉 and good Works. Also Homily of Faith, first part ( circa medium. ) — we trust in him, and commit our selves to him, hang of upon him, and call upon him, ready to obey and serve 〈 ◊ 〉. This is the true, lively, and unfeigned Faith, and is not the Mouth and Profession only, but it liveth and stirreth wardly in the Heart. See also the Quotations of the p••ceding Page.
Homily of Salvation, third Part, 〈 ◊ 〉 beginning. some other thing is required for our Salvation than the Law, and that is a true and a lively Faith, ••ging forth good works, and a Life according to God. Family os Faith, second Part, (circa medium.) By all Declaration of Saint Paul it's evident, that the true, lively and Christian Faith is no dead, vain, or unfruitful thing but a thing of perfect virtue, of wondered operati•• o• working, and strength, bringing forth all good 〈 ◊ 〉 and good Works. Also Homily of Faith, First part (circa medium.) — we trust in him, and commit our selves to him, hang of upon him, and call upon him, ready to obey and serve 〈 ◊ 〉. This is the true, lively, and unfeigned Faith, and is not the Mouth and Profession only, but it lives and stirs wardly in the Heart. See also the Quotations of the p••ceding Page.
n1 pp-f n1, ord n1, 〈 sy 〉 n-vvg. d j-jn n1 vbz vvn p-acp po12 n1 cs dt n1, cc d vbz dt j cc dt j n1, vvg av j n2, cc dt n1 vvg p-acp np1. n1 fw-la n1, ord n1, (fw-la fw-la.) p-acp d n1 pp-f n1 np1 pn31|vbz j, cst dt j, j cc njp n1 vbz dx j, j, cc j n1 p-acp dt n1 pp-f j n1, pp-f j n1 n1 vvg, cc n1, vvg av d j 〈 sy 〉 cc j vvz. av n1 pp-f n1, ord n1 (fw-la fw-la.) — pns12 vvb p-acp pno31, cc vvb po12 n2 p-acp pno31, vvb pp-f p-acp pno31, cc vvb p-acp pno31, j pc-acp vvi cc vvi 〈 sy 〉. d vbz dt j, j, cc j n1, cc vbz xx dt n1 cc n1 av-j, cc-acp pn31 vvz cc vvz av-j p-acp dt n1. n1 av dt n2 pp-f dt j-vvg n1.
That a justifying Faith includes in it this Obedience, is no new thing with Protestant Divines, eith•• forreign or English, as will appear by these following T•stimonies, (most of them collected by Mr. Baxter, in Confession of his Faith.) Mr. Wotton, de reconciliatione, Pag. 138. Fides in ch••stum est Justitia quoedam; est enim obedientia quoedam; enim obedientia & quasi conformitas mandato Dei. Joh. 3. 3. 1 Jo. 3. 23. Conradus, Bergius, in Praxi Cathol. Divin. Canon. P. 973. Fides est obedientia, quatenus ejus Actus proprius spondet praecepto Evangelii, crede in Dominum Jesum. sic, Fides est obedientia erga Evangelium inquit Apologia gust. Confessions, Pag. 125. (To which he adds) Sit therus soepe per sidem proecipue quidem & formaliter intellig•••• apprehensionem promissionis in Christo, & abnegationem m•• proprii, includit simul totam Obedientiam & Inclination voluntatis, & charitatem adeo, Evangelio consentaneam: per opera contra intelligit, actiones factas cum opinione 〈 ◊ 〉 & cum expectatione justificationis & vitae aeternae, tanq•• mercedis debitoe, (citing many places of Luther to this 〈 ◊ 〉 Ludovicus Crocius. Syntagm. L. 4. C. 7. Pag. 1223. Fides 〈 ◊ 〉 sola justificat, quatenus notat Obedientiam quandam, ••pectantem promissionem ut Donum gratuitum. — unde plu•virtutes & actus cum antecedentes tum consequentes canno••; & opponitur illi obedientioe quoe non expectat promissionem 〈 ◊ 〉 donum omnino gratuitum. Mr. Ball of the Covenants, Page 73. A purpose to walk with God justifies as the passive qualification of the Subject 〈 ◊ 〉 of Justification, or as the qualification of that Faith 〈 ◊ 〉 justifieth. Mr. Throgmorton, of Faith, Page 29. He that turns from upon such suggestions, promises, perswasions as Christ makes to him, he receives Christ by Faith. (And Page 91, 92. that obeyeth not the Son, to follow and to be led and ••ided by him, shall not see Life, but the wrath of God •ideth on him, but he that believeth on the Son, to follow him as his Shepherd, and his Voice and Doctrine, 〈 ◊ 〉 10. hath Everlasting Life. My Sheep hear my voice, and 〈 ◊ 〉 them, and I will give unto them Eternal Life. Dr. Stoughton, Right. Mans Plea, Serm. 6. P. 32. Faith imprehendeth not only the Act of the Understanding, but 〈 ◊ 〉 Act of the Will too. (And Page 41.) Faith hath 〈 ◊ 〉 Acts, and Faith in Christ containeth loving of Christ, as 〈 ◊ 〉 of its principal Acts. Dr. Preston, Treatise of Faith, P. 44, 45, &c. If I would sine justifying Faith, it may be thus described; It is a ••ace or Habit infused into the Soul, whereby we are enaled to believe, not only that the Messia is offered to us, •t also to take and receive him as a Lord and Saviour, that both to be saved by him, and to obey him. (And Page 〈 ◊ 〉.) If a Man will take Christ as a Saviour only, that will 〈 ◊ 〉 serve thy turn; Christ giveth not himself to any upon at condition, only to save him; but we must take him a Lord too, to be subject to him, to obey him. Mr. Scudder, Christians daily walk, P. 119. When a Man reiveth Christ thus offered, together with the whole covenant in every branch of it, resolving to rest on that part the Covenant made and promised on Gods part, and to stand to every Branch of the Covenant, to be performed on his part. Thus to embrace the Covenant of Grace, 〈 ◊ 〉 to receive Christ in whom it is confirmed, is to Believe. Mr. Mead, Diatribe on Math. 7. 21. A true Faith is to believe Salvation is to be attained, through obedience •• God in Christ Jesus. Page 267, 268. 'Tis an applying •• the Will to Christ. P. 268. And Page 267. A true Faith is to believe Salvation is to be attained through obedience •• God in Jesus Christ. A saving and justifying Faith is to believe this so as to embrace and lay hold upon Christ, 〈 ◊ 〉 that end, — namely, to perform those Works of Obedience which God has promised to reward. Mr. Baxter against Mr. Blak•, P. 82. If by Regeneration you mean — our repenting and believing, then it •• our keeping of Gods Covenant, by performing the Condition, i. e. our obeying him in entring his Covenant. Mr. Baxters Directions for a setled peace of Conscience, Dîrection 8. P. 52, The Vital Act of Faith (as justifying) is consent, or willing, or accepting Christ as offered. (And Page 54 ▪) in this willingness or acceptance, Repentance ▪ Love, Thankfulness, Resolution to obey are all contained, •• nearly implied. The Sum and Substance of what is here delivered by these Divines amounts to this, namely, That a Justifying Faith (considered in its vital, proper, and strict formlity) is it self (in the first place) an Act of Obedience •• the Call and Command of God in the Gospel. And secondly, that it contains in it a Cordial Purpose and Profession 〈 ◊ 〉 Obedience in the Life for the future.
That a justifying Faith includes in it this obedience, is no new thing with Protestant Divines, eith•• foreign or English, as will appear by these following T•stimonies, (most of them collected by Mr. Baxter, in Confessi of his Faith.) Mr. Wotton, de reconciliation, Page 138. Fides in ch••stum est Justitia quoedam; est enim obedientia quoedam; enim obedientia & quasi Conformity Commandment Dei. John 3. 3. 1 John 3. 23. Conrad, Bergius, in Praxi Cathol. Divine. Canon. P. 973. Fides est obedientia, quatenus His Actus proprius spondet praecepto Evangelii, crede in Dominum Jesus. sic, Fides est obedientia Erga Evangelium inquit Apologia gust. Confessions, Page 125. (To which he adds) Fit therus Soepe per sidem proecipue quidem & formaliter intellig•••• apprehensionem promissionis in Christ, & abnegationem m•• proprii, includit simul Whole Obedientiam & Inclination voluntatis, & charitatem adeo, Evangelio consentaneam: per opera contra intelligit, actiones factas cum opinion 〈 ◊ 〉 & cum expectation justificationis & vitae aeternae, tanq•• mercedis debitoe, (citing many places of Luther to this 〈 ◊ 〉 Louis Crocius. Syntagm. L. 4. C. 7. Page 1223. Fides 〈 ◊ 〉 sola justificat, quatenus Notat Obedientiam quandam, ••pectantem promissionem ut Donum gratuitum. — unde plu•virtutes & actus cum antecedents tum consequences canno••; & opponitur illi obedientioe who non Expects promissionem 〈 ◊ 〉 Donum Omnino gratuitum. Mr. Ball of the Covenants, Page 73. A purpose to walk with God Justifies as the passive qualification of the Subject 〈 ◊ 〉 of Justification, or as the qualification of that Faith 〈 ◊ 〉 Justifieth. Mr. Throgmorton, of Faith, Page 29. He that turns from upon such suggestions, promises, persuasions as christ makes to him, he receives christ by Faith. (And Page 91, 92. that Obeyeth not the Son, to follow and to be led and ••ided by him, shall not see Life, but the wrath of God •ideth on him, but he that Believeth on the Son, to follow him as his Shepherd, and his Voice and Doctrine, 〈 ◊ 〉 10. hath Everlasting Life. My Sheep hear my voice, and 〈 ◊ 〉 them, and I will give unto them Eternal Life. Dr. Stoughton, Right. men Plea, Sermon 6. P. 32. Faith imprehendeth not only the Act of the Understanding, but 〈 ◊ 〉 Act of the Will too. (And Page 41.) Faith hath 〈 ◊ 〉 Acts, and Faith in christ Containeth loving of christ, as 〈 ◊ 〉 of its principal Acts. Dr. Preston, Treatise of Faith, P. 44, 45, etc. If I would sine justifying Faith, it may be thus described; It is a ••ace or Habit infused into the Soul, whereby we Are enaled to believe, not only that the Messiah is offered to us, •t also to take and receive him as a Lord and Saviour, that both to be saved by him, and to obey him. (And Page 〈 ◊ 〉.) If a Man will take christ as a Saviour only, that will 〈 ◊ 〉 serve thy turn; christ gives not himself to any upon At condition, only to save him; but we must take him a Lord too, to be Subject to him, to obey him. Mr. Scudder, Christians daily walk, P. 119. When a Man reiveth christ thus offered, together with the Whole Covenant in every branch of it, resolving to rest on that part the Covenant made and promised on God's part, and to stand to every Branch of the Covenant, to be performed on his part. Thus to embrace the Covenant of Grace, 〈 ◊ 〉 to receive christ in whom it is confirmed, is to Believe. Mr. Mead, Diatribe on Math. 7. 21. A true Faith is to believe Salvation is to be attained, through Obedience •• God in christ jesus. Page 267, 268. It's an applying •• the Will to christ. P. 268. And Page 267. A true Faith is to believe Salvation is to be attained through Obedience •• God in jesus christ. A Saving and justifying Faith is to believe this so as to embrace and lay hold upon christ, 〈 ◊ 〉 that end, — namely, to perform those Works of obedience which God has promised to reward. Mr. Baxter against Mr. Blak•, P. 82. If by Regeneration you mean — our repenting and believing, then it •• our keeping of God's Covenant, by performing the Condition, i. e. our obeying him in entering his Covenant. Mr. Baxter's Directions for a settled peace of Conscience, Dîrection 8. P. 52, The Vital Act of Faith (as justifying) is consent, or willing, or accepting christ as offered. (And Page 54 ▪) in this willingness or acceptance, Repentance ▪ Love, Thankfulness, Resolution to obey Are all contained, •• nearly implied. The Sum and Substance of what is Here Delivered by these Divines amounts to this, namely, That a Justifying Faith (considered in its vital, proper, and strict formlity) is it self (in the First place) an Act of obedience •• the Call and Command of God in the Gospel. And secondly, that it contains in it a Cordial Purpose and Profession 〈 ◊ 〉 obedience in the Life for the future.
cst dt vvg n1 vvz p-acp pn31 d n1, vbz dx j n1 p-acp n1 vvz, n1 j cc jp, c-acp vmb vvi p-acp d j-vvg n2, (av-ds pp-f pno32 vvn p-acp n1 np1, p-acp n1 pp-f po31 n1.) n1 np1, fw-fr n1, np1 crd fw-la p-acp fw-la fw-la fw-la fw-la; fw-la fw-la fw-la fw-la; fw-la fw-la cc fw-la fw-la fw-la fw-la. np1 crd crd crd np1 crd crd np1, np1, p-acp np1 np1. np1. np1. np1 crd np1 fw-la fw-la, av fw-la fw-la fw-la fw-la fw-la np1, fw-la p-acp fw-la fw-la. fw-la, fw-la fw-la fw-la fw-la np1 fw-la fw-la n1. n2, np1 crd (p-acp r-crq pns31 vvz) vvb fw-la fw-la fw-la fw-la vvb fw-la cc fw-la n1 fw-la fw-la p-acp fw-la, cc fw-la n1 fw-la, n1 fw-la fw-la fw-la cc n1 fw-la, cc fw-la fw-la, np1 fw-la: fw-la fw-la fw-la fw-la, fw-la fw-la fw-la n1 〈 sy 〉 cc fw-la n1 fw-la cc fw-la fw-la, n1 fw-la n1, (vvg d n2 pp-f np1 p-acp d 〈 sy 〉 np1 fw-la. n1. np1 crd sy crd np1 crd fw-la 〈 sy 〉 uh fw-la, av fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la. — fw-la n2 cc fw-la fw-la fw-la fw-la n2 n1; cc fw-la fw-la fw-la fw-la fw-fr fw-la fw-la 〈 sy 〉 fw-la uh fw-la. n1 n1 pp-f dt n2, n1 crd dt n1 pc-acp vvi p-acp np1 vvz p-acp dt j n1 pp-f dt j-jn 〈 sy 〉 pp-f n1, cc c-acp dt n1 pp-f d n1 〈 sy 〉 vvz. n1 np1, pp-f n1, n1 crd pns31 cst n2 p-acp p-acp d n2, n2, n2 p-acp np1 vvz p-acp pno31, pns31 vvz np1 p-acp n1. (cc n1 crd, crd d vvz xx dt n1, pc-acp vvi cc pc-acp vbi vvn cc vvn p-acp pno31, vmb xx vvi n1, cc-acp dt n1 pp-f np1 vvz p-acp pno31, cc-acp pns31 cst vvz p-acp dt n1, pc-acp vvi pno31 p-acp po31 n1, cc po31 n1 cc n1, 〈 sy 〉 crd vhz j n1. po11 n1 vvb po11 n1, cc 〈 sy 〉 pno32, cc pns11 vmb vvi p-acp pno32 j n1. n1 np1, j-jn. ng1 n1, np1 crd np1 crd n1 vvz xx av-j dt n1 pp-f dt n1, cc-acp 〈 sy 〉 n1 pp-f dt n1 av. (cc n1 crd) n1 vhz 〈 sy 〉 n2, cc n1 p-acp np1 vvz vvg pp-f np1, c-acp 〈 sy 〉 pp-f po31 j-jn n2 n1 np1, n1 pp-f n1, np1 crd, crd, av cs pns11 vmd fw-la vvg n1, pn31 vmb vbi av vvn; pn31 vbz dt n1 cc n1 vvn p-acp dt n1, c-crq pns12 vbr vvn pc-acp vvi, xx av-j d dt np1 vbz vvn p-acp pno12, vvb av pc-acp vvi cc vvi pno31 p-acp dt n1 cc np1, cst d pc-acp vbi vvn p-acp pno31, cc pc-acp vvi pno31. (cc n1 〈 sy 〉.) cs dt n1 vmb vvi np1 p-acp dt n1 av-j, cst vmb 〈 sy 〉 vvi po21 n1; np1 vvz xx px31 p-acp d p-acp p-acp n1, av-j pc-acp vvi pno31; cc-acp pns12 vmb vvi pno31 dt n1 av, pc-acp vbi j-jn p-acp pno31, pc-acp vvi pno31. n1 np1, np1 av-j vvi, np1 crd c-crq dt n1 vvz np1 av vvd, av p-acp dt j-jn n1 p-acp d n1 pp-f pn31, vvg pc-acp vvi p-acp d n1 dt n1 vvd cc vvn p-acp npg1 n1, cc p-acp vvb p-acp d n1 pp-f dt n1, pc-acp vbi vvn p-acp po31 n1. av pc-acp vvi dt n1 pp-f n1, 〈 sy 〉 pc-acp vvi np1 p-acp ro-crq pn31 vbz vvn, vbz pc-acp vvi. n1 n1, vvb p-acp np1 crd crd dt j n1 vbz pc-acp vvi n1 vbz pc-acp vbi vvn, p-acp n1 •• uh-np p-acp np1 np1. n1 crd, crd pn31|vbz dt vvg •• dt vmb p-acp np1. np1 crd np1 n1 crd dt j n1 vbz pc-acp vvi n1 vbz pc-acp vbi vvn p-acp n1 •• uh-np p-acp np1 np1. dt n-vvg cc vvg n1 vbz pc-acp vvi d av c-acp pc-acp vvi cc vvi n1 p-acp np1, 〈 sy 〉 cst n1, — av, pc-acp vvi d vvz pp-f n1 r-crq np1 vhz vvn pc-acp vvi. n1 np1 p-acp n1 np1, np1 crd cs p-acp n1 pn22 vvb — po12 vvg cc vvg, cs pn31 •• po12 j-vvg pp-f npg1 n1, p-acp vvg dt n1, sy. sy. po12 vvg pno31 p-acp vvg po31 n1. n1 n2 n2 p-acp dt j-vvn n1 pp-f n1, n1 crd np1 crd, dt j n1 pp-f n1 (c-acp vvg) vbz n1, cc j, cc vvg np1 a-acp vvn. (cc n1 crd ▪) p-acp d n1 cc n1, n1 ▪ vvi, n1, n1 pc-acp vvi vbr av-d vvn, •• av-j vvn. dt n1 cc n1 pp-f r-crq vbz av vvn p-acp d n2-jn n2 p-acp d, av, cst dt vvg n1 (vvn p-acp po31 j, j, cc j n1) vbz pn31 n1 (p-acp dt ord n1) dt n1 pp-f n1 •• dt vvb cc n1 pp-f np1 p-acp dt n1. cc ord, cst pn31 vvz p-acp pn31 dt j n1 cc n1 〈 sy 〉 np1-n p-acp dt n1 p-acp dt j-jn.
Nothing more known in the ancient Church, than the destinction of Missa Catechumenorum, and Missa Fidelium. • A•g. Serm. de tempore 237. Post Sermonem sit Missa (i. e. ••issio vel dimissio) Catechumenis, manebunt Fideles. Ter••llian ▪ de praescript. C. 41. (speaking of the confusion in •his Point among the Gnosticks, says he) Quis Catechumenus, ••is Fidelis, incertum est. St. Basil de Spiritu Sancto, C. 13. P. 170. NONLATINALPHABET. Infants also were reckoned among the Fideles, (Augu•••• Epist. 23. ad Bonifacium ) by reason of their being dedicated unto Christ in Baptism. Wherein (says our old Church-Catechism) ye are Members of Christ, Children •f God, &c.
Nothing more known in the ancient Church, than the distinction of Missa Catechumenorum, and Missa Fidelium. • A•g. Sermon de tempore 237. Post Sermonem sit Missa (i. e. ••issio vel dimissio) Catechumenis, manebunt Fideles. Ter••llian ▪ the prescript. C. 41. (speaking of the confusion in •his Point among the Gnostics, Says he) Quis Catechumen, ••is Fidelis, incertum est. Saint Basil de Spiritu Sancto, C 13. P. 170.. Infants also were reckoned among the Fideles, (Augu•••• Epistle 23. and Boniface) by reason of their being dedicated unto christ in Baptism. Wherein (Says our old Church-Catechism) you Are Members of christ, Children •f God, etc.
( a) See Mr. Scudder quoted, P. 35. Thus to embrace Covenant of Grace, and to receive Christ in whom it •••firmed, is to Believe. ••. Preston, Treatise of effectual Faith, P. 92. If Men 〈 ◊ 〉 Faith, as it is in it self, a Marriage of our selves to 〈 ◊ 〉 with all our heart and affections, (when he hath gi•• •imself to us in Marriage, and we are given to him;) ••ing this we should never be deceived. 〈 ◊ 〉 Brinsley, Treatise of christs Mediatorship, P. 141. 〈 ◊ 〉 ( i. e. Faith and Obedience) without any just of••, I may call the conditions of this Covenant. Faith, •••eby the Covenant is accepted upon the Terms on which it ••dered, and Christ the Mediator of it received: Obe••••ce, whereby it is kept, viz. in an Evangelical way, in 〈 ◊ 〉 of desire and endeavour. 〈 ◊ 〉 Faith, is it self, in the life and reality of it, A 〈 ◊ 〉 and undertaking of such works as are due to Christ, Believing received for Lord, Saviour and King. And ••fore he that doth not deport himself towards Christ, 〈 ◊ 〉 manner as is due upon such his Offices, doth deny Faith (1 Tim. 5. 8.) i. e. falsify and relinquish his 〈 ◊ 〉. For, the Faith that is accepted, is not speculative, practical and pactional (They are the words of a ••umous Manuscript, left by a Judicious Divine.
(a) See Mr. Scudder quoted, P. 35. Thus to embrace Covenant of Grace, and to receive christ in whom it •••firmed, is to Believe. ••. Preston, Treatise of effectual Faith, P. 92. If Men 〈 ◊ 〉 Faith, as it is in it self, a Marriage of our selves to 〈 ◊ 〉 with all our heart and affections, (when he hath gi•• •imself to us in Marriage, and we Are given to him;) ••ing this we should never be deceived. 〈 ◊ 〉 Brinsley, Treatise of Christ's Mediatorship, P. 141. 〈 ◊ 〉 (i. e. Faith and obedience) without any just of••, I may call the conditions of this Covenant. Faith, •••eby the Covenant is accepted upon the Terms on which it ••dered, and christ the Mediator of it received: Obe••••ce, whereby it is kept, viz. in an Evangelical Way, in 〈 ◊ 〉 of desire and endeavour. 〈 ◊ 〉 Faith, is it self, in the life and reality of it, A 〈 ◊ 〉 and undertaking of such works as Are due to christ, Believing received for Lord, Saviour and King. And ••fore he that does not deport himself towards christ, 〈 ◊ 〉 manner as is due upon such his Offices, does deny Faith (1 Tim. 5. 8.) i. e. falsify and relinquish his 〈 ◊ 〉. For, the Faith that is accepted, is not speculative, practical and pactional (They Are the words of a ••umous Manuscript, left by a Judicious Divine.
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That is, Such Conditions as are joyned with it, Isa. 50. 10. (fearing of the Lord, a• obeying the voice of his Servants.) Such as the Book Homilies adds to it. Homily of Salvation, second 〈 ◊ 〉 (circa finem.) A Trusting in Gods Mercy to obtain there •ods Grace and remission, as well of our original sin in •ptism, as of all Actual sin committed by us after our •ptism, if we truly repent and turn unfeignedly to him 〈 ◊ 〉. And so, Homily of Faith, first part, ( circa mediural) we return again unto him by true repentance. (And a••• the end of it) We trust that our offences be continuly washed and purged, whensoever we ( repenting truly) return to him, stedfastly determining with our selves •rough his Grace to obey and serve him. — Such is the 〈 ◊ 〉 Faith, that the Scripture doth so much commend.
That is, Such Conditions as Are joined with it, Isaiah 50. 10. (fearing of the Lord, a• obeying the voice of his Servants.) Such as the Book Homilies adds to it. Homily of Salvation, second 〈 ◊ 〉 (circa finem.) A Trusting in God's Mercy to obtain there •ods Grace and remission, as well of our original since in •ptism, as of all Actual since committed by us After our •ptism, if we truly Repent and turn unfeignedly to him 〈 ◊ 〉. And so, Homily of Faith, First part, (circa mediural) we return again unto him by true Repentance. (And a••• the end of it) We trust that our offences be continuly washed and purged, whensoever we (repenting truly) return to him, steadfastly determining with our selves •rough his Grace to obey and serve him. — Such is the 〈 ◊ 〉 Faith, that the Scripture does so much commend.
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2 Tim. 2. 19. Psalm. 25. 1, 2. (Where trusting in God, and wilful transgressing against God, (1. without a cause) are put as terms i•compatible, as things inconsistent. And that no wicked or impenitent person can have a sur• trust, or a true confidence in God or in Christ, is fully evidenced from what is delivered, in the Homily of Salv•tion, Part the third, Page 18. And more fully in the Ho•i• of Faith, Part the third, ( per totam. )
2 Tim. 2. 19. Psalm. 25. 1, 2. (Where trusting in God, and wilful transgressing against God, (1. without a cause) Are put as terms i•compatible, as things inconsistent. And that no wicked or impenitent person can have a sur• trust, or a true confidence in God or in christ, is Fully evidenced from what is Delivered, in the Homily of Salv•tion, Part the third, Page 18. And more Fully in the Ho•i• of Faith, Part the third, (per Whole.)
That is, That Law according to which God will ••al with those that embrace Christianity. Thornd. Epil. L. 2. •. 20. Pag. 158. To which add that of Bucanus Loc. Comm. Loc. 38. §. 10. •. 432. Non tam Legis vox quam Evangelii quod Apostoli prae•arunt, norma futura est, extremi judicii. Juxta illud Joh. 3. •. Joh. 12. 48. & Rom. 2. 16. judicabit Dominus de occultis ho•••um, ex Evangelio meo. He shall judge the secrets of Men •ccording to my Gospel, or ex Evangelio mea, as both he and 〈 ◊ 〉 and Piscator render it; out of my Gospel. Now, if the Gospel shall be the Rule of Christs Judgment hereafter; doubt•ess it is appointed to be the Rule of our Duty and Obedi••ce here. For as Bucanus adds; Neque enim Sententia in •dicio illo universali aliud erit, quam manifestatio sive de••natio sententiae jam ante in hac vitâ ministerio Verhi pro•atiatae, de justisicatione & condemnatione singulorum.
That is, That Law according to which God will ••al with those that embrace Christianity. Thorned. Epil. L. 2. •. 20. Page 158. To which add that of bucanus Loc. Comm Loc. 38. §. 10. •. 432. Non tam Legis vox quam Evangelii quod Apostles prae•arunt, norma futura est, extremi Judicii. Juxta illud John 3. •. John 12. 48. & Rom. 2. 16. Judges Dominus de occultis ho•••um, ex Evangelio meo. He shall judge the secrets of Men •ccording to my Gospel, or ex Evangelio mea, as both he and 〈 ◊ 〉 and Piscator render it; out of my Gospel. Now, if the Gospel shall be the Rule of Christ Judgement hereafter; doubt•ess it is appointed to be the Rule of our Duty and Obedi••ce Here. For as bucanus adds; Neque enim Sententia in •dicio illo Universali Aliud erit, quam Manifestation sive de••natio sententiae jam ante in hac vitâ Ministerio Verhi pro•atiatae, de justisicatione & condemnation singulorum.
NONLATINALPHABET, quoe quando nobis contingit, praedestinationem nostram ex effectu cognoscimus. Paraeus. And that this is the Judgment of our Church, appears plainly from the 17th Article of Religion. Wherefore they which be indued with so excellent a Benefit of God, be called according to Gods purpose by his Spirit working in due season: They through Grace obey the Calling; they be justified freely; they be made So•s of God by adoption.
, who quando nobis contingit, praedestinationem nostram ex effectu cognoscimus. Pareus. And that this is the Judgement of our Church, appears plainly from the 17th Article of Religion. Wherefore they which be endued with so excellent a Benefit of God, be called according to God's purpose by his Spirit working in due season: They through Grace obey the Calling; they be justified freely; they be made So•s of God by adoption.
It is for the honour of Christianity to maintain, that God for Christ's sake is ready to admit the Heirs of everlasting damnation into the Inheritance of everlasting happiness, in never so short a time as we can believe they can change their resolution from following sin, to prosess that Belief and Conversation which Christianity importeth. Mr. Thorndike, Epilog. L. 2. c. 30. P. 256.
It is for the honour of Christianity to maintain, that God for Christ's sake is ready to admit the Heirs of everlasting damnation into the Inheritance of everlasting happiness, in never so short a time as we can believe they can change their resolution from following since, to prosess that Belief and Conversation which Christianity imports. Mr. Thorndike, Epilog. L. 2. c. 30. P. 256.
The sincere undertaking the trust of a Christian, really entitles him to the promises of the Gospel. Mr. Thornd. (ibidem) L. 2. C. 7. P. 38. It would be a disparagement to that Fountain which God has opened for Juda and Jerusalem, that there should be ••y sin which it cannot cleanse, supposing the change sin••re which the undertaking of Christianity professes. Mr. Thornd. (ibidem) L. 2. C. 5. P. 22.
The sincere undertaking the trust of a Christian, really entitles him to the promises of the Gospel. Mr. Thorned. (ibidem) L. 2. C. 7. P. 38. It would be a disparagement to that Fountain which God has opened for Juda and Jerusalem, that there should be ••y since which it cannot cleanse, supposing the change sin••re which the undertaking of Christianity Professes. Mr. Thorned. (ibidem) L. 2. C. 5. P. 22.
Bona opera sunt necessaria ad justificationis statum retinendum & conservandum; non ut causae •• per se efficiunt aut mereantur hanc conservationem, sed ut ••dia seu conditiones, sine quibus Deus non vult gratiam ju••ificationis in hominibus conservare. Davenant de actuali ju••itia, Cap. 31. Pag. 404. Conclusio sexta.
Bona opera sunt necessaria ad justificationis Statum retinendum & conservandum; non ut causae •• per se efficiunt Or mereantur hanc conservationem, sed ut ••dia seu conditions, sine quibus Deus non vult gratiam ju••ificationis in hominibus conservare. Davenant de actuali ju••itia, Cap. 31. Page 404. Conclusion Sexta.
These, ( i. e. Faith and Obedience) without just offence, I may call the Conditions of the Covenant ▪ Faith, whereby the Covenant is accepted, upon the terms on which it is tendered, and Christ the Mediator received: Obedience, whereby 'tis kept, viz. in an Evangelical way, in respect of desire and endeavour. This is that which the Psalmist calls, Keeping of the Covenant, Psal, 25. 10. Psal. 103. 18. Not a Legal, but Evangelical Keeping; when the Promises being believed, there is a serious desire and endeavour of yielding Obedience to all Gods Commandments. Mr. Brinsley of great Yarmouth, Treatise of Christs Mediatorship, P. 14.
These, (i. e. Faith and obedience) without just offence, I may call the Conditions of the Covenant ▪ Faith, whereby the Covenant is accepted, upon the terms on which it is tendered, and christ the Mediator received: obedience, whereby it's kept, viz. in an Evangelical Way, in respect of desire and endeavour. This is that which the Psalmist calls, Keeping of the Covenant, Psalm, 25. 10. Psalm 103. 18. Not a Legal, but Evangelical Keeping; when the Promises being believed, there is a serious desire and endeavour of yielding obedience to all God's commandments. Mr. Brinsley of great Yarmouth, Treatise of Christ Mediatorship, P. 14.
Nos dicimus Vitam Aeternam promitti operibus, non solum ut sunt signa Fidei, sed etiam ut sunt Obedientia filialis, Patri Coelesti debita; seu ut sunt positio conditionis sub quâ Deus Filiis haereditatem Vitae Aeternae donare promi•ti•. Paraeus contra Bellarm, ad Cap. 3. P. 1242.
Nos dicimus Vitam Aeternam promitti operibus, non solum ut sunt Signs Fidei, sed etiam ut sunt Obedientia filialis, Patri Coelesti Debita; seu ut sunt Positio conditionis sub quâ Deus Filiis haereditatem Vitae Aeternae donare promi•ti•. Pareus contra Bellarmine, ad Cap. 3. P. 1242.
Removere malum alicujus ejusdem rationis est, sicut procurare ejus bonum; procurare autem fratris bonum pertinet ad charitatem. — — Remotio peccati magis pertinet ad charitatem quam remotio exterior is damni, vel etiam corporalis nocumenti. Aquinas 22 q. 33. Art. 1.
Removere malum alicujus ejusdem rationis est, sicut procurare His bonum; procurare autem fratris bonum pertinet ad charitatem. — — Remotion peccati magis pertinet ad charitatem quam Remotion exterior is damn, vel etiam Corporeal nocumenti. Aquinas 22 q. 33. Art. 1.
We humbly beseech thee mercifully to accept our Alms and Oblations, &c. The Prayer for the whose estate of Christs Church. English Liturgy. In omni paupere Christus esuriens pascitur, sitiens potatur. Hieronym.
We humbly beseech thee mercifully to accept our Alms and Oblations, etc. The Prayer for the whose estate of Christ Church. English Liturgy. In omni paupere Christus esuriens pascitur, sitiens potatur. Jerome.
