Gnōston tou Theou, k[a]i gnōston tou Christou, or, That which may be knovvn of God by the book of nature; and the excellent knowledge of Jesus Christ by the Book of Scripture. Delivered at St Mary's in Oxford, by Edward Wood M.A. late proctor of the University and fellow of Merton Coll. Oxon. Published since his death by his brother A.W. M.A.
Now out of these three bookes our Apostle laboureth to convince of unrighteousnesse the two great enemies of our justification by faith in Christ, the self-conceited Jew, and the Idolatrous Gentile:
Now out of these three books our Apostle Laboureth to convince of unrighteousness the two great enemies of our justification by faith in christ, the self-conceited Jew, and the Idolatrous Gentile:
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for however the one might pretend unto salvation by vertue of their inherent righteousnesse, and the other hope to escape damnation by their ignorance of the Law, which threatneth death to the breakers thereof,
for however the one might pretend unto salvation by virtue of their inherent righteousness, and the other hope to escape damnation by their ignorance of the Law, which threatens death to the breakers thereof,
yet our Apostle in this his Epistle doth plainly demonstrate, that neither the righteousnesse of the one was so commensurate and answerable to the law of God,
yet our Apostle in this his Epistle does plainly demonstrate, that neither the righteousness of the one was so commensurate and answerable to the law of God,
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& shew that workes, in which both Jew and Gentile trusted, could never justifie, they being so farre from making us appeare righteous before God, that the wrath of God is revealed against them,
& show that works, in which both Jew and Gentile trusted, could never justify, they being so Far from making us appear righteous before God, that the wrath of God is revealed against them,
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The best workes of naturall men cannot free them from being guilty of ungodlinesse and unrighteousnesse, from the breach of the first and second Tables,
The best works of natural men cannot free them from being guilty of ungodliness and unrighteousness, from the breach of the First and second Tables,
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But what kind of men are these that stand thus charged with ungodlinesse and unrighteousnesse? Why? Such, saith Saint Paul, who hold the truth in unrighteousnesse;
But what kind of men Are these that stand thus charged with ungodliness and unrighteousness? Why? Such, Says Saint Paul, who hold the truth in unrighteousness;
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and imprison those truthes that are in you concerning God and your neighbour, and therefore 'tis you primarily, who stand guilty of unrighteousnesse and ungodlinesse:
and imprison those truths that Are in you Concerning God and your neighbour, and Therefore it's you primarily, who stand guilty of unrighteousness and ungodliness:
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and here you may suppose the froward Gentile muttering within himselfe, and thus cavilling at the Apostles minor, what Saint Paul, will you say, we hold the truth in unrighteousnesse? whereas we are altogether ignorant of God:
and Here you may suppose the froward Gentile muttering within himself, and thus caviling At the Apostles minor, what Saint Paul, will you say, we hold the truth in unrighteousness? whereas we Are altogether ignorant of God:
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it is not for Gentiles to plead ignorance, because that which may be knowne of God is manifest in them, for the invisible things of him, &c. So then you may have here the Gentiles plea refuted;
it is not for Gentiles to plead ignorance, Because that which may be known of God is manifest in them, for the invisible things of him, etc. So then you may have Here the Gentiles plea refuted;
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wherefore Saint Paul to take away all shifts and evasions from them, and the better to confirme his charge, brings in two bills of reply against them, the first is grounded upon that naturall light which God hath manifested unto them concerning himselfe;
Wherefore Saint Paul to take away all shifts and evasions from them, and the better to confirm his charge, brings in two bills of reply against them, the First is grounded upon that natural Light which God hath manifested unto them Concerning himself;
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To the first of these grounds I shall speake at present, and onely more distincly handle what I have heretofore in a private Congregation represented in grosse.
To the First of these grounds I shall speak At present, and only more distincly handle what I have heretofore in a private Congregation represented in gross.
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and lest he should seem to stick here, he brings in further evidence and proofe, for what he had said in these words, for God hath shewne it unto them.
and lest he should seem to stick Here, he brings in further evidence and proof, for what he had said in these words, for God hath shown it unto them.
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or that which is knowable of God, namely, by natures discovery, not by extraordinary revelations, and Evangelicall dispensations, as Vorstius and others without reason conceive.
or that which is knowable of God, namely, by nature's discovery, not by extraordinary revelations, and Evangelical dispensations, as Vorstius and Others without reason conceive.
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For this NONLATINALPHABET, in the preceding verse, which according unto Beza, and the best expositors is nothing but a naturall knowledge of God, and of good and evill;
For this, in the preceding verse, which according unto Beza, and the best expositors is nothing but a natural knowledge of God, and of good and evil;
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and partly by the conduct of the creatures, hath so plainly declared and shewed himselfe unto the Gentiles, that they cannot pretend their ignorance of him,
and partly by the conduct of the creatures, hath so plainly declared and showed himself unto the Gentiles, that they cannot pretend their ignorance of him,
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or in his corrupted sinfull estate; if we consider, man first in his created integrity: so without doubt this light was a clear, distinct, penetrative and unerring light:
or in his corrupted sinful estate; if we Consider, man First in his created integrity: so without doubt this Light was a clear, distinct, penetrative and unerring Light:
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for God framing all things according to that exact plat-forme and Idea, which was eternally in himselfe, did accordingly bestow upon his creatures all things requisite unto their severall species and conditions,
for God framing all things according to that exact platform and Idea, which was eternally in himself, did accordingly bestow upon his creatures all things requisite unto their several species and conditions,
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and therefore man being the Master-peece, (as I may so speake) of all his works, was by him primitively Invested with more noble endowments then any other creature whatsoever:
and Therefore man being the Masterpiece, (as I may so speak) of all his works, was by him primitively Invested with more noble endowments then any other creature whatsoever:
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for whereas other things were either by instinct or immediate direction of God ordered unto their severall ends and his glory, man alone amongst the rest did cleerely and rationally apprehend the will and greatnesse of his maker;
for whereas other things were either by instinct or immediate direction of God ordered unto their several ends and his glory, man alone among the rest did clearly and rationally apprehend the will and greatness of his maker;
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other creatures did blindly serve him in their severall Ranckes and orders, but man being farther enlightned with an understanding and reasonable soule, did freely,
other creatures did blindly serve him in their several Ranks and order, but man being farther enlightened with an understanding and reasonable soul, did freely,
For though it may bee true what the School-men say, that this concreated light and knowledge in our first parents might have been further increased by rationall discourse,
For though it may be true what the Schoolmen say, that this Concreated Light and knowledge in our First Parents might have been further increased by rational discourse,
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and supervenient grace, yet doubtlesse in it selfe, without any further addition it was sufficient to lead them into a saving knowledge of the will and true worship of God;
and supervenient grace, yet doubtless in it self, without any further addition it was sufficient to led them into a Saving knowledge of the will and true worship of God;
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and therefore no wonder if the same light and knowledge of God in man, which before was so cleere and distinct in us, is now through sin become dull, confused, and faint;
and Therefore no wonder if the same Light and knowledge of God in man, which before was so clear and distinct in us, is now through since become dull, confused, and faint;
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and the like, which none can fully understād without faith in Christ in whom alone are hid all the treasures of wisdome and knowledge, Col. 2. vers. 3.
and the like, which none can Fully understand without faith in christ in whom alone Are hid all the treasures of Wisdom and knowledge, Col. 2. vers. 3.
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Wel then, to draw to an head, by comparing these our two estates together, you may easily conceive what is meant by this naturall light, or light of nature;
Well then, to draw to an head, by comparing these our two estates together, you may Easily conceive what is meant by this natural Light, or Light of nature;
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for it is nothing else but those common ordinary notions and conceits remaining in the minds and consciences of men concerning God and naturall goodnesse:
for it is nothing Else but those Common ordinary notions and conceits remaining in the minds and Consciences of men Concerning God and natural Goodness:
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and therefore they that resist this light, and walk not according unto its dictates are said to hold the truth in unrighteousnesse, that is, unjustly to stifle and keep under those apprehensions of God and goodnesse, from appearing in their Lives or Actions.
and Therefore they that resist this Light, and walk not according unto its dictates Are said to hold the truth in unrighteousness, that is, unjustly to stifle and keep under those apprehensions of God and Goodness, from appearing in their Lives or Actions.
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And in the second of this Epistle, and the thirteenth, it is called the Law written in their hearts, from the command & awfull power it hath over the hearts of men, in which it is engraven as with the point of a diamond;
And in the second of this Epistle, and the thirteenth, it is called the Law written in their hearts, from the command & awful power it hath over the hearts of men, in which it is engraven as with the point of a diamond;
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and therefore Iamblicus an eminent Author calls it an inbred and immoveable notion. Wee stile this light of nature, common, ordinary notions and conceipts;
and Therefore Iamblicus an eminent Author calls it an inbred and immoveable notion. we style this Light of nature, Common, ordinary notions and conceits;
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common they are, because they are congeniall, and imbred in all men; and ordinary, because, though all men naturally have some slight and catching conceipts at God,
Common they Are, Because they Are congenial, and imbred in all men; and ordinary, Because, though all men naturally have Some slight and catching conceits At God,
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yet they neither know aright who or what kind of God this is, and therefore you may read Act. 17. vers. 23. of an Altar amongst the Athenians inscribed, Ʋnto the unknowne God: and Christ said the Samaritans worshipped they knew not what, Joh. 4. 22. Secondly, we say that these notions remaine in the minds and consciences of men;
yet they neither know aright who or what kind of God this is, and Therefore you may read Act. 17. vers. 23. of an Altar among the Athenians inscribed, Ʋnto the unknown God: and christ said the Samaritans worshipped they knew not what, John 4. 22. Secondly, we say that these notions remain in the minds and Consciences of men;
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for first, in the minds reside those NONLATINALPHABET, those speculative, prime and fundamentall truths, namely, that there is a God, that all effects have dependance upon some cause, and the like.
for First, in the minds reside those, those speculative, prime and fundamental truths, namely, that there is a God, that all effects have dependence upon Some cause, and the like.
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And secondly, because in the consciences of men reside those NONLATINALPHABET, those practicall and morall principles, by which we conclude within our selves, that since there is a God, he is to be worshipped, that we ought to do unto others as we would have them doe unto us, that we ought to deale justly with all men, and the like.
And secondly, Because in the Consciences of men reside those, those practical and moral principles, by which we conclude within our selves, that since there is a God, he is to be worshipped, that we ought to do unto Others as we would have them do unto us, that we ought to deal justly with all men, and the like.
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even the Gentiles have a naturall Law imprinted in their hearts, by which they are carried unto those Common generall duties which concerne God and their neighbour;
even the Gentiles have a natural Law imprinted in their hearts, by which they Are carried unto those Common general duties which concern God and their neighbour;
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but hath ever and anon the secret whips and girds of a conscience to restraine him, together also with naturall Impressions of goodnesse to thaw and melt him into more ingenuity;
but hath ever and anon the secret whips and girds of a conscience to restrain him, together also with natural Impressions of Goodness to thaw and melt him into more ingenuity;
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as for scripture were there no other, my text would be sufficient proof that that which may be known of God is manifest in them, that is in the Gentiles, and so consequently in all.
as for scripture were there no other, my text would be sufficient proof that that which may be known of God is manifest in them, that is in the Gentiles, and so consequently in all.
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That which may be knowne of God, whereby is implyed, that there are some things concerning God above the pitch and kenne of this naturall light, the mysteries indeed of the Trinity, of the Incarnation of Christ and the like are Riddles unto nature,
That which may be known of God, whereby is employed, that there Are Some things Concerning God above the pitch and ken of this natural Light, the Mysteres indeed of the Trinity, of the Incarnation of christ and the like Are Riddles unto nature,
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In the 17. of the Acts vers. 26, 27, 28. you may have another proofe for the Apostle there in his Sermon unto the Athenian Heathens, shewing that God was not so far from them,
In the 17. of the Acts vers. 26, 27, 28. you may have Another proof for the Apostle there in his Sermon unto the Athenian heathens, showing that God was not so Far from them,
but that he might even Palpando inveniri, as Beza translates it, be groped after, and easily found out. By that little naturall light that was in them they might tracke the foot-steps of Divinity, and haply find out in whom they lived, moved, and had their being:
but that he might even Palpando inveniri, as Beza translates it, be groped After, and Easily found out. By that little natural Light that was in them they might track the footsteps of Divinity, and haply find out in whom they lived, moved, and had their being:
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wherefore that of the Psalmist, The foole hath said in his heart, Psal. 14. 1. must not be understood as if a wicked man (for he is the foole here) could quite obliterate and put out the light of nature,
Wherefore that of the Psalmist, The fool hath said in his heart, Psalm 14. 1. must not be understood as if a wicked man (for he is the fool Here) could quite obliterate and put out the Light of nature,
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and Knowledge of God in him (for Atheisme can never find a perfect and continuall assent in the heart of man) but onely that he so workes and lives without the feare of God,
and Knowledge of God in him (for Atheism can never find a perfect and continual assent in the heart of man) but only that he so works and lives without the Fear of God,
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and let passe the common consent of all Nations. Nulla gens tam barbara est, saith Tully, there is no nation so barbarous and destitute of Common reason, as not to acknowledge a God;
and let pass the Common consent of all nations. Nulla gens tam barbara est, Says Tully, there is no Nation so barbarous and destitute of Common reason, as not to acknowledge a God;
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'tis Pauls way of arguing with the Athenians, as certaine also of your owne Poets have said, we are also his Ofspring, Acts 17. 28. He infers their knowledge of God,
it's Paul's Way of arguing with the Athenians, as certain also of your own Poets have said, we Are also his Offspring, Acts 17. 28. He infers their knowledge of God,
and the truth of his worship from their owne mouthes, and so may we also. Plato calls a man NONLATINALPHABET a creature naturally religious, and a worshiper of God:
and the truth of his worship from their own mouths, and so may we also. Plato calls a man a creature naturally religious, and a worshipper of God:
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It would be as endlesse as it is needlesse to produce here the severall testimonies which Heathen Authors do every where give to this truth, some amongst them sealing it with their blood, others every where professing it in their writings:
It would be as endless as it is needless to produce Here the several testimonies which Heathen Authors do every where give to this truth, Some among them sealing it with their blood, Others every where professing it in their writings:
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and however there have been some few amongst them, who have denyed this truth, yet I am perswaded their tongues went not along with their hearts. Twas more their desire that there should be no God,
and however there have been Some few among them, who have denied this truth, yet I am persuaded their tongues went not along with their hearts. It more their desire that there should be no God,
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in like manner these and such like men being conscious to themselves, of their owne desperate wickednesse desire the not being of him whose Justice they well know must needes take notice of and severely punish their offences.
in like manner these and such like men being conscious to themselves, of their own desperate wickedness desire thee not being of him whose justice they well know must needs take notice of and severely Punish their offences.
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but is sometimes awed and controled by a Power within his owne brest, and those secret checks and lashes of Conscience upon the commission of some notorious offence, must needes make the stoutest sinner confesse a power above him, which he feares,
but is sometime awed and controlled by a Power within his own breast, and those secret Checks and Lashes of Conscience upon the commission of Some notorious offence, must needs make the Stoutest sinner confess a power above him, which he fears,
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And therefore the Apostle saith that the Athenians did generally worship the true God under the false maske and Inscription they gave unto him of the Ʋnknowne God, as you may see Acts 17. vers. 23.
And Therefore the Apostle Says that the Athenians did generally worship the true God under the false mask and Inscription they gave unto him of the Ʋnknowne God, as you may see Acts 17. vers. 23.
Naturall goodnesse I say, for as for that legall goodnesse which supposeth, the righteousnesse of worke, tis impossible for any sonne of Adam to have, for by the deeds of the Law there shall be no flesh justified in his sight, Rom. 3. 20. And as for that Evangelicall goodnesse which supposeth the righteousnesse of faith, no unbeliever can pertake of it, for faith comes by hearing and hearing by the word of God. Rom. 10. 17. It remaines then that the Gentiles onely had and still have the remainders of Naturall goodnesse alone left in them;
Natural Goodness I say, for as for that Legal Goodness which Supposeth, the righteousness of work, this impossible for any son of Adam to have, for by the Deeds of the Law there shall be no Flesh justified in his sighed, Rom. 3. 20. And as for that Evangelical Goodness which Supposeth the righteousness of faith, no unbeliever can partake of it, for faith comes by hearing and hearing by the word of God. Rom. 10. 17. It remains then that the Gentiles only had and still have the remainders of Natural Goodness alone left in them;
from whence else have proceeded those excellent positive Lawes and Constitutions of Solon, Draco and others, by which as by so many sinewes and ligaments, Common-wealths hath bin joyned and compacted together? From whence those noble inventions and sciences of Physick, Mathematick, Astronomy and the like, without which mans life would be neither comfortable not delightfull? From whence those inferiour Mechanicall arts, by which rude and undigested things are curiously modified and prepared for the use of man? From whence are these, I say,
from whence Else have proceeded those excellent positive Laws and Constitutions of Solon, Draco and Others, by which as by so many sinews and ligaments, Commonwealths hath been joined and compacted together? From whence those noble Inventions and sciences of Physic, Mathematic, Astronomy and the like, without which men life would be neither comfortable not delightful? From whence those inferior Mechanical arts, by which rude and undigested things Are curiously modified and prepared for the use of man? From whence Are these, I say,
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and many of the like nature, but from that inbred Naturall Life of Goodnesse in man, guiding and directing him unto the common Publique good of humane society? Hence we read of Jaball and Juball and Tuball-Cain Gen. 4. cunning artificers and curious inventors, which yet notwithstanding were all meer naturall men of the cursed race,
and many of the like nature, but from that inbred Natural Life of goodness in man, guiding and directing him unto the Common Public good of humane society? Hence we read of Jabal and Jubal and Tuball-Cain Gen. 4. cunning artificers and curious inventors, which yet notwithstanding were all mere natural men of the cursed raze,
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The second sort of naturall goodnesse may be called morall, & it consists (as I conceive) in a mans obedience unto the dictates of reason, in embracing vertue & voiding vice.
The second sort of natural Goodness may be called moral, & it consists (as I conceive) in a men Obedience unto the dictates of reason, in embracing virtue & voiding vice.
That the Gentiles were thus morally good, those admirable examples of their Justice, Fortitude, Temperance, and other the like vertues, do sufficiently declare.
That the Gentiles were thus morally good, those admirable Examples of their justice, Fortitude, Temperance, and other the like Virtues, do sufficiently declare.
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and prove unto you as aswell by instances of Scripture, as from prophane authors, how that the Gentiles by their exact outward conformity unto reason, evidently shewed the worke of the Law to be written in their hearts.
and prove unto you as aswell by instances of Scripture, as from profane Authors, how that the Gentiles by their exact outward conformity unto reason, evidently showed the work of the Law to be written in their hearts.
for what excellent rules do they every where prescribe for the steering and directing a man in the paths of Vertue? What grave and sage precepts, eschewing of evill, embracing of good? We must indeed confesse, that these grave precepts, these excellent rules, however in generall knowne and prescribed, were yet notwithstanding,
for what excellent rules do they every where prescribe for the steering and directing a man in the paths of Virtue? What grave and sage Precepts, Eschewing of evil, embracing of good? We must indeed confess, that these grave Precepts, these excellent rules, however in general known and prescribed, were yet notwithstanding,
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when they came particularly to be applyed, oftentimes little used or made good by the practise of their owne Authors: such was that overruling power of Passion in the strictest Professors, that some of them have lived in the common practice of those vices which their judgements otherwise have disallowed;
when they Come particularly to be applied, oftentimes little used or made good by the practice of their own Authors: such was that overruling power of Passion in the Strictest Professors, that Some of them have lived in the Common practice of those vices which their Judgments otherwise have disallowed;
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as we may read concerning Aristotle, then whom no one hath more commended chastity; and yet so little did he observe his own rules, that he would faine make a Goddesse of his impure strumpet,
as we may read Concerning Aristotle, then whom no one hath more commended chastity; and yet so little did he observe his own rules, that he would feign make a Goddess of his impure strumpet,
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Who writ more divinely concerning the contempt of the world then Seneca? and yet who a greater worldling? who more covetous then himselfe? as both Tacitus and Suetonius note of him.
Who writ more divinely Concerning the contempt of the world then Senecca? and yet who a greater worldling? who more covetous then himself? as both Tacitus and Suetonius note of him.
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Who seemed better furnished with Morall principles then Zeno and Socrates? and yet even they so little obeyed them, that they relapsed into unnaturall lusts,
Who seemed better furnished with Moral principles then Zeno and Socrates? and yet even they so little obeyed them, that they relapsed into unnatural Lustiest,
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whether one may be saved by this light of nature without saith in Christ? This saith our Mountacute, in the first of his Ecclesiasticall Apparatus, is the opinion of many of the Fathers, Clemens Alexandrinus, Justin Martyr, Cyril of Alexandria, and others whom he there reckoneth up:
whither one may be saved by this Light of nature without Says in christ? This Says our Montacute, in the First of his Ecclesiastical Apparatus, is the opinion of many of the Father's, Clemens Alexandrian, Justin Martyr, Cyril of Alexandria, and Others whom he there Reckoneth up:
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But to omit the citation of their words, which you may elswhere find, that I may according to the judgment and sense of the best divines briefly and clearly state the point, I shall premise these foure things.
But to omit the Citante of their words, which you may elsewhere find, that I may according to the judgement and sense of the best Divines briefly and clearly state the point, I shall premise these foure things.
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and therefore God having revealed his will in the Scriptures concerning himselfe and Christ, every man upon forfeiture of his salvation, was and is bound to know it.
and Therefore God having revealed his will in the Scriptures Concerning himself and christ, every man upon forfeiture of his salvation, was and is bound to know it.
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and that whether it be an explicit, distinct, particular knowledge of him, and his offices, or an implicit onely and generall, concerning the truth and subsistence of such a Saviour:
and that whither it be an explicit, distinct, particular knowledge of him, and his Offices, or an implicit only and general, Concerning the truth and subsistence of such a Saviour:
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Col. 1. vers. 26. and Saint Paul calls those times before Christ, the times of ignorance, Act. 17. 30. 3. Thirdly, that the knowledge of Christ, and faith in him, is every way necessary unto salvation;
Col. 1. vers. 26. and Saint Paul calls those times before christ, the times of ignorance, Act. 17. 30. 3. Thirdly, that the knowledge of christ, and faith in him, is every Way necessary unto salvation;
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necessary as the onely meanes for the obtaining of it, for there is no other name given under heaven, whereby we must be saved, Act 4. 2. and necessary by vertue of the injunction and positive command of God,
necessary as the only means for the obtaining of it, for there is no other name given under heaven, whereby we must be saved, Act 4. 2. and necessary by virtue of the injunction and positive command of God,
and therefore that we ought not altogether to despaire of the salvation of such Gentiles, who have endeavoured in their life time to follow the lights and dictates of right reason.
and Therefore that we ought not altogether to despair of the salvation of such Gentiles, who have endeavoured in their life time to follow the lights and dictates of right reason.
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but onely to magnifie the unsearchable riches of his Mercy. And to gaine a more charitable construction upon our following conclusion, these things then being premised, we assert the negative part of the question,
but only to magnify the unsearchable riches of his Mercy. And to gain a more charitable construction upon our following conclusion, these things then being premised, we assert the negative part of the question,
For there never hath been any more then two wayes unto heaven, either by the Law, or by the Gospell; but as for the Law, it was impossible for them to fulfill it,
For there never hath been any more then two ways unto heaven, either by the Law, or by the Gospel; but as for the Law, it was impossible for them to fulfil it,
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for as for the Principle and fountaine of their actions t'was flesh, but flesh and bloud can never inherit the Kingdome of heaven, 1 Cor, 15. 50. And that which is borne of the flesh is flesh, John 3. 6. And as for the end of their Actions, t'was usually ambition and hope of praise,
for as for the Principle and fountain of their actions was Flesh, but Flesh and blood can never inherit the Kingdom of heaven, 1 Cor, 15. 50. And that which is born of the Flesh is Flesh, John 3. 6. And as for the end of their Actions, was usually ambition and hope of praise,
And this was the righteousnesse of the Pharisees, and yet our Saviour saith except our righteousnesse exceed the righteousnesse of the Scribes and Pharisees, we shall in no wise enter into the Kingdome of Heaven, Mat:
And this was the righteousness of the Pharisees, and yet our Saviour Says except our righteousness exceed the righteousness of the Scribes and Pharisees, we shall in no wise enter into the Kingdom of Heaven, Mathew:
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when as if we consider either the Principle from whence they proceeded, or the End unto which they were directed, they were but at the best Splendida peccata, handsome and well drest sinnes,
when as if we Consider either the Principle from whence they proceeded, or the End unto which they were directed, they were but At the best Splendida Peccata, handsome and well dressed Sins,
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For if it be true, that without faith it is impossible to please God, Heb. 11. 6. and if it be true also, that this onely is life eternall to know God and Jesus Christ whom he hath sent, Joh. 17. 3. Then doubtlesse are those in a very sad condition who never so much as heard of this Author of Salvation, this Christ, in whom only God is well pleased.
For if it be true, that without faith it is impossible to please God, Hebrew 11. 6. and if it be true also, that this only is life Eternal to know God and jesus christ whom he hath sent, John 17. 3. Then doubtless Are those in a very sad condition who never so much as herd of this Author of Salvation, this christ, in whom only God is well pleased.
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Againe, secondly, what though it was impossible for them barely by the light of nature to believe? yet shall we tax God of tying his creatures to impossibilities? certainly we cannot;
Again, secondly, what though it was impossible for them barely by the Light of nature to believe? yet shall we Tax God of tying his creatures to impossibilities? Certainly we cannot;
Thirdly, this may further be made good unto you, by considering the vast disproportion and enmity that is betweene a Naturall understanding and Spirituall Mysteries.
Thirdly, this may further be made good unto you, by considering the vast disproportion and enmity that is between a Natural understanding and Spiritual Mysteres.
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for they are spiritually discerned, 1 Corin. 2. 14. NONLATINALPHABET, 'tis, say some expositors from the narrownesse and incapacity of the intellective faculty to receive those NONLATINALPHABET, In the text indeed they are said to know the things of God but not the things of the spirit of God;
for they Are spiritually discerned, 1 Corin. 2. 14., it's, say Some expositors from the narrowness and incapacity of the intellective faculty to receive those, In the text indeed they Are said to know the things of God but not the things of the Spirit of God;
even so the knowledge which flowes from the light of Nature can mount no further, then into those things which are proportioned and levell with the same light.
even so the knowledge which flows from the Light of Nature can mount no further, then into those things which Are proportioned and level with the same Light.
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Should you tell a Pagan of three distinct persons united in the same nature, of an Infinite God wrapt up and cloysterd in Finite humane flesh, of being twice borne before he can become a child of God;
Should you tell a Pagan of three distinct Persons united in the same nature, of an Infinite God wrapped up and cloysterd in Finite humane Flesh, of being twice born before he can become a child of God;
would he not (think you) rather laugh at, then believe the discourse, and suppose you rather went about to puzzle then instruct him? Doubtlesse a Bat may as soone face the Sun at noone day,
would he not (think you) rather laugh At, then believe the discourse, and suppose you rather went about to puzzle then instruct him? Doubtless a Bat may as soon face the Sun At noon day,
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or discover such abstruse, sublime Mysteries. 'Tis the Word alone and spirit of God that unlocks unto us these hidden things of God, which blockish nature can never understand, much lesse discover.
or discover such abstruse, sublime Mysteres. It's the Word alone and Spirit of God that unlocks unto us these hidden things of God, which blockish nature can never understand, much less discover.
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And therefore when Paul spoke unto the Athenians concerning the Resurrection, the text saith some of them mocked, and the same Apostle in the 1 Cor. 7. 2. saith the Gospell was unto the Greekes foolishnesse:
And Therefore when Paul spoke unto the Athenians Concerning the Resurrection, the text Says Some of them mocked, and the same Apostle in the 1 Cor. 7. 2. Says the Gospel was unto the Greeks foolishness:
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Give me leave now but in a word or two particularly to apply of this point unto our selves, what hath been Doctrinally spoken as touching the Gentiles, and so I shall conclude. First:
Give me leave now but in a word or two particularly to apply of this point unto our selves, what hath been Doctrinally spoken as touching the Gentiles, and so I shall conclude. First:
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so likewise when we consider, how strange an Eclipse this primitive glorious light hath suffered through sinne, we ought to be smitten through with greife,
so likewise when we Consider, how strange an Eclipse this primitive glorious Light hath suffered through sin, we ought to be smitten through with grief,
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When a man looketh upon the Venerable ruines of some ancient, stately edifice, how apt is he to weepe and melt over its desolations? And shall Man, that admirable fabrick and Master-peice of his Creatour, fall into such confusion and darknesse,
When a man looks upon the Venerable ruins of Some ancient, stately edifice, how apt is he to weep and melt over its desolations? And shall Man, that admirable fabric and Masterpiece of his Creator, fallen into such confusion and darkness,
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and wee be insensible of his ruines, and, as Nero once did upon Rome, looke merrily upon his destruction? Certainly, were not a man wholly Engulphed in carnall pleasures, were not his heart so deeply steeped in worldly delight, he would sometimes let fall a teare or two upon the sad reliques of his Primitive Glory, and mourne over his former happinesse,
and we be insensible of his ruins, and, as Nero once did upon Room, look merrily upon his destruction? Certainly, were not a man wholly Engulfed in carnal pleasures, were not his heart so deeply steeped in worldly delight, he would sometime let fallen a tear or two upon the sad Relics of his Primitive Glory, and mourn over his former happiness,
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For doubtlesse great matter there will be of sorrow unto us, to see that glorious fabrick and beautifull Image of God sullied over with sinne and uglinesse;
For doubtless great matter there will be of sorrow unto us, to see that glorious fabric and beautiful Image of God sullied over with sin and ugliness;
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to see likewise what rebellious tumults and disorders there are in those Affections, which Originally were quietly subordinated unto the dictates and guidance of Reason;
to see likewise what rebellious tumults and disorders there Are in those Affections, which Originally were quietly subordinated unto the dictates and guidance of Reason;
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how wildly they rage and Tyrannize over the discursive rationall facultie, either bribing it to assent unto such things which upon deliberation it must needs disapprove off,
how wildly they rage and Tyrannise over the discursive rational faculty, either bribing it to assent unto such things which upon deliberation it must needs disapprove off,
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To consider also how that Conscience which primitively did enjoy a sweet tranquillity and peace, is now lashed with the guilt of Sinne, affrighted with the glarings and preapprehensions of Hell fire, yea and become a very NONLATINALPHABET a bugbeare unto us, a speculum and looking glasse to reflect unto us both our Temporall and Eternall misery.
To Consider also how that Conscience which primitively did enjoy a sweet tranquillity and peace, is now lashed with the guilt of Sin, affrighted with the glarings and preapprehensions of Hell fire, yea and become a very a bugbear unto us, a speculum and looking glass to reflect unto us both our Temporal and Eternal misery.
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I might here make an Anatomy of the whole man, and shew unto you how in every part and faculty of the soule that Glorious Light, which God originally imprinted in our first parents, is now dimme and almost quite extinguished through sinne, such is the strange malignity of it to deface and blurre the clearest Characters of God and Goodnesse in man.
I might Here make an Anatomy of the Whole man, and show unto you how in every part and faculty of the soul that Glorious Light, which God originally imprinted in our First Parents, is now dim and almost quite extinguished through sin, such is the strange malignity of it to deface and blur the Clearest Characters of God and goodness in man.
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and so sweet a communion with God himselfe, is now so obscure in us, that we are faine to grope after him in the darke, with whom before we had so familiar Acquaintance.
and so sweet a communion with God himself, is now so Obscure in us, that we Are feign to grope After him in the dark, with whom before we had so familiar Acquaintance.
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And then it should cause us to pray unto God, to enlighten our minds, to repaire this decayed lumpe with the Oyle of his Grace, that we may be enabled to seeke after him in the way that he will be found, to bring us out of darknesse into his marvellous light;
And then it should cause us to pray unto God, to enlighten our minds, to repair this decayed lump with the Oil of his Grace, that we may be enabled to seek After him in the Way that he will be found, to bring us out of darkness into his marvellous Light;
out of the darknesse of errour, that we may know the truth, and discerne thinges that differ; and out of the darknesse of unbeliefe, that believing on him we may not see death, but have everlasting life.
out of the darkness of error, that we may know the truth, and discern things that differ; and out of the darkness of unbelief, that believing on him we may not see death, but have everlasting life.
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so ought we likewise, since God hath manifested it unto us, and it is his gift, to be thankfull for the remainders and sparks of this Light that now remaine in us:
so ought we likewise, since God hath manifested it unto us, and it is his gift, to be thankful for the remainders and sparks of this Light that now remain in us:
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for whereas God might have wrapped us up in eternall darknesse, and have made us as brutish and irrationall as the Beasts we formerly had dominion over,
for whereas God might have wrapped us up in Eternal darkness, and have made us as brutish and irrational as the Beasts we formerly had dominion over,
and though by reason of sinne he might have deprived us of the very foot-steps and reliques of Naturall Goodnesse, yet hath it pleased him still to lend us so much light,
and though by reason of sin he might have deprived us of the very footsteps and Relics of Natural goodness, yet hath it pleased him still to lend us so much Light,
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those rationall discourses, and deep searchings into the bowels of nature, those sublime and raised speculations in things Philosophicall, those rare examples of Temperance, Sobriety, and Justice, and what not? amongst the very Heathens, those curious inventions of Arts and Sciences, their civill deportment,
those rational discourses, and deep searchings into the bowels of nature, those sublime and raised speculations in things Philosophical, those rare Examples of Temperance, Sobriety, and justice, and what not? among the very heathens, those curious Inventions of Arts and Sciences, their civil deportment,
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What are all these, I say, and many of the like nature, but products and rayes of this Light? But now as water, the further it is from the fountaine, the lesse pure and wholsome is it,
What Are all these, I say, and many of the like nature, but products and rays of this Light? But now as water, the further it is from the fountain, the less pure and wholesome is it,
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so that strength of Reason in the Heathen Philosophers, by how much the more it wanders from God the Authour of it, by so much the more deadly and poysonous was it unto them.
so that strength of Reason in the Heathen Philosophers, by how much the more it wanders from God the Author of it, by so much the more deadly and poisonous was it unto them.
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and what followed? they became Vaine in their reasonings, or disputations, when God did once leave them unto their owne braines, whereunto they ascribed all their learning.
and what followed? they became Vain in their reasonings, or disputations, when God did once leave them unto their own brains, whereunto they ascribed all their learning.
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What silly, simple conclusions did they frame concerning him? some, even of their wisest, denying his Providence, others againe thinking, forsooth, that the management of the world would be too great a labour for One God, devided the burden betweene Multitudes of them, Jupiter, Pluto, Neptune, and I know not whom of their owne stamp and making:
What silly, simple conclusions did they frame Concerning him? Some, even of their Wisest, denying his Providence, Others again thinking, forsooth, that the management of the world would be too great a labour for One God, divided the burden between Multitudes of them, Jupiter, Pluto, Neptune, and I know not whom of their own stamp and making:
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and changed the glory of the incorruptible God, &c. Wherefore it mightily concernes every one of us in speciall, whom God hath advanced above the rude and ignorant multitude, to ascribe all our parts and learning unto God,
and changed the glory of the incorruptible God, etc. Wherefore it mightily concerns every one of us in special, whom God hath advanced above the rude and ignorant multitude, to ascribe all our parts and learning unto God,
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Remember the miserable end of Herod, a wise and eloquent man without doubt, for such did the plaudit of the people after his oration proclaime him to be;
remember the miserable end of Herod, a wise and eloquent man without doubt, for such did the plaudit of the people After his oration proclaim him to be;
but take heed, God resisteth the proud; he can by one blast of his displeasure enfeeble and weaken the powers of the soule, besott and infatuate the strongest judgement, befoole and benumme the quickest wit;
but take heed, God Resisteth the proud; he can by one blast of his displeasure enfeeble and weaken the Powers of the soul, besot and infatuate the Strongest judgement, befool and benumme the quickest wit;
he can send an Apoplexy upon thee, to take away thy Memory, as Pliny somewhere reports of Messala Corvinus, that after a sicknesse he forgot his owne name:
he can send an Apoplexy upon thee, to take away thy Memory, as pliny somewhere reports of Messala Corvinus, that After a sickness he forgotten his own name:
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he can lay asleep our understanding in a Lethargie, yea he can in the middest of our pride and unthankfulnesse dissolve into nothing by a sudden death all our arts and learning,
he can lay asleep our understanding in a Lethargy, yea he can in the midst of our pride and unthankfulness dissolve into nothing by a sudden death all our arts and learning,
and there are others againe, who, out of an affected kind of Atheisme, and that they might better practise their impieties, do endeavour to suppresse and smother all thoughts arising in them of God, Providence, Resurrection, Heaven, and Hell.
and there Are Others again, who, out of an affected kind of Atheism, and that they might better practise their impieties, do endeavour to suppress and smother all thoughts arising in them of God, Providence, Resurrection, Heaven, and Hell.
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The former of these you may terme the Speculative, the latter the Practicall Atheist, then whom, saith Picus Mirandula, there is no greater monster in the world.
The former of these you may term the Speculative, the latter the Practical Atheist, then whom, Says Picus Mirandula, there is no greater monster in the world.
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The Scepticisme, or rather Atheisme of the one, their owne consciences in this world may undeceive, the flames of Hell in the next will more fully resolve;
The Scepticism, or rather Atheism of the one, their own Consciences in this world may undeceive, the flames of Hell in the next will more Fully resolve;
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the desperate wickednesse of the other, if unrepented of, must expect by so much the severer censure of Gods wrath, by how much the light they sin against is the greater.
the desperate wickedness of the other, if unrepented of, must expect by so much the severer censure of God's wrath, by how much the Light they sin against is the greater.
For tell mee thou wretch, whosoever thou art, what Hell, what flames shall be prepared for thee? when an Ethnick Cato shall come and plead before that dreadfull Tribunall, his equity and justice,
For tell me thou wretch, whosoever thou art, what Hell, what flames shall be prepared for thee? when an Ethnic Cato shall come and plead before that dreadful Tribunal, his equity and Justice,
when a Plato shall present before God his studiousnesse and temperance, and thou a Christian Scholar shalt be condemned for thy Idlenesse and drunkennesse;
when a Plato shall present before God his studiousness and temperance, and thou a Christian Scholar shalt be condemned for thy Idleness and Drunkenness;
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when a Stoick shall stand before the throne with his precisenesse and strict living, and thou a Protestant shalt shake in the apprehensions of thy former loosenesse and irregular walkings.
when a Stoic shall stand before the throne with his preciseness and strict living, and thou a Protestant shalt shake in the apprehensions of thy former looseness and irregular walkings.
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What shall I say? when a poore Heathen, who had nothing but the dimme snuffe of naturall light to direct him, shall be pronounced more righteous thē thou, who hast lived many yeares together under the bright beames and sunshine of the Gospell of Jesus Christ.
What shall I say? when a poor Heathen, who had nothing but the dim snuff of natural Light to Direct him, shall be pronounced more righteous them thou, who hast lived many Years together under the bright beams and sunshine of the Gospel of jesus christ.
Be afraid then and confounded ye sinners in Zion, you that dare so audaciously to commit those sinnes under the glorious aspect of the Gospell, which those who had but the faint glimpses of the Deity would have startled at.
Be afraid then and confounded you Sinners in Zion, you that Dare so audaciously to commit those Sins under the glorious aspect of the Gospel, which those who had but the faint glimpses of the Deity would have startled At.
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First, everlastingly to admire and adore the unfathomable judgments of God unto these Gentiles of old, who suffered them to walke in their own wayes, without any glimpses or knowledge of a Saviour, that we might tremble at his deep stupendious dispensations towards these poore sinners,
First, everlastingly to admire and adore the unfathomable Judgments of God unto these Gentiles of old, who suffered them to walk in their own ways, without any glimpses or knowledge of a Saviour, that we might tremble At his deep stupendious dispensations towards these poor Sinners,
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and for ever extoll his mercies towards us, in reserving us unto such glorious times as these of the Gospell are, wherein the Mysteries of Christ are not so much as mussled up in Types and Figures as among the Jewes, much lesse wholly wrapt up in darknesse,
and for ever extol his Mercies towards us, in reserving us unto such glorious times as these of the Gospel Are, wherein the Mysteres of christ Are not so much as mussled up in Types and Figures as among the Jews, much less wholly wrapped up in darkness,
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for both these the Gentiles had in a very eminent manner, and yet for ought we know they may be now frying in the slames of Hell. First then, not learning;
for both these the Gentiles had in a very eminent manner, and yet for ought we know they may be now frying in the slames of Hell. First then, not learning;
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could a man with Solomon dive into the nature of all things, even from the tallest Cedar to the lowest shrub, could he speake in as many Languages as ever the severall builders of Babell did,
could a man with Solomon dive into the nature of all things, even from the Tallest Cedar to the lowest shrub, could he speak in as many Languages as ever the several Builders of Babel did,
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Doubtlesse, if Naturall Abilities could availe any thing unto salvation, those infernall damned spirits had long since reobtained their Heavenly stations;
Doubtless, if Natural Abilities could avail any thing unto salvation, those infernal damned spirits had long since reobtained their Heavenly stations;
who yet, notwithstanding all their primitive created wisdome, or their now experimentall acquired knowledge, are, by reason of their sinne, bound in chaines of eternall darknesse,
who yet, notwithstanding all their primitive created Wisdom, or their now experimental acquired knowledge, Are, by reason of their sin, bound in chains of Eternal darkness,
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yet this we may safely say, that without Grace t'is but enmity against God, so far namely, from attaining Heaven that it rather makes a man an instrument and weapon of Hell,
yet this we may safely say, that without Grace It is but enmity against God, so Far namely, from attaining Heaven that it rather makes a man an Instrument and weapon of Hell,
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For unlesse it be duely tempered and corrected with Grace, there is I know not what secret poyson and malignity in it, NONLATINALPHABET as the Apostle expresseth it, 1 Cor. 8. 1. to inflate and puffe men up, to Avocate and take off the mind from heavenly meditations, to bewitch and ensnare the heart with the name of applause & credit of the world;
For unless it be duly tempered and corrected with Grace, there is I know not what secret poison and malignity in it, as the Apostle Expresses it, 1 Cor. 8. 1. to inflate and puff men up, to Avocate and take off the mind from heavenly meditations, to bewitch and ensnare the heart with the name of applause & credit of the world;
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in like manner, though the supernaturall gifts & graces of God may perhaps be nothing bettered by Humane Learning, yet concurring in the same person, they mutually adde lustre, & Ornament to one another.
in like manner, though the supernatural Gifts & graces of God may perhaps be nothing bettered by Humane Learning, yet concurring in the same person, they mutually add lustre, & Ornament to one Another.
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Who a more meeke and pious man then Moses? and yet he was Learned in all the Learning of the Egyptians. Who more Zealous and fervent in the cause of God then Paul? and yet he was brought up at the feet of Gamaliel. The summe of all is this, Naturall Abilities sublimated and refined by Grace may much advance Gods Glory and our owne salvation,
Who a more meek and pious man then Moses? and yet he was Learned in all the Learning of the egyptians. Who more Zealous and fervent in the cause of God then Paul? and yet he was brought up At the feet of Gamaliel. The sum of all is this, Natural Abilities sublimated and refined by Grace may much advance God's Glory and our own salvation,
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but without faith, and in themselves, they cannot bring us one step forward in our way to Heaven, nor set us above the pitch of Heathens, Gentiles, meere Naturall men.
but without faith, and in themselves, they cannot bring us one step forward in our Way to Heaven, nor Set us above the pitch of heathens, Gentiles, mere Natural men.
A civill carriage a mild and humble behaviour, temperance in dyet, abstinence from outward grosse acts of Vice, are things very commendable in themselves,
A civil carriage a mild and humble behaviour, temperance in diet, abstinence from outward gross acts of Vice, Are things very commendable in themselves,
There may be in some men Politick and Secular Ends to bias them in outward goodnesse, there may be in others Carnall Feare to restraine them from evill, there may be also a kind of conformity to the Present fashion of Religion, which may put a man upon a morose behaviour, upon superficiall and outward acts of piety:
There may be in Some men Politic and Secular Ends to bias them in outward Goodness, there may be in Others Carnal fear to restrain them from evil, there may be also a kind of conformity to the Present fashion of Religion, which may put a man upon a morose behaviour, upon superficial and outward acts of piety:
but then are not all these their Righteousnesses, think you, as filthy ragges? when as they neither proceed from a right principle, the spirit of life;
but then Are not all these their Righteousness, think you, as filthy rags? when as they neither proceed from a right principle, the Spirit of life;
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nor are performed in a right manner, neither in sincerity, nor true obedience; nor directed unto a good end, the Glory of God, and edification of their neighbours.
nor Are performed in a right manner, neither in sincerity, nor true Obedience; nor directed unto a good end, the Glory of God, and edification of their neighbours.
So then from hence we may learne, that neither the Heathen, nor any else can attaine unto Heaven by all their Learning, Vertues, Morall Honesty or Goodnesse whatsoever.
So then from hence we may Learn, that neither the Heathen, nor any Else can attain unto Heaven by all their Learning, Virtues, Moral Honesty or goodness whatsoever.
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THus much shall suffice to be spoken concerning the light of Nature: from this verse we shall shew you the knowledge we have of God from the Creatures. Where you have,
THus much shall suffice to be spoken Concerning the Light of Nature: from this verse we shall show you the knowledge we have of God from the Creatures. Where you have,
1. First, the object knowne, and that either generally set downe, the invisible things of him, or more particularly explained, even his eternall power and Godhead.
1. First, the Object known, and that either generally Set down, the invisible things of him, or more particularly explained, even his Eternal power and Godhead.
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3. Thirdly, because all knowledge is originally founded in the Senses, here is the outward instrument, the sight, are clearly seene, and the inward instrument whereby we attaine this knowledge, the understanding, being understood. And because no object in se, much lesse invisible things, can be seen without some medium to conveigh it unto the organ, you have here,
3. Thirdly, Because all knowledge is originally founded in the Senses, Here is the outward Instrument, the sighed, Are clearly seen, and the inward Instrument whereby we attain this knowledge, the understanding, being understood. And Because no Object in se, much less invisible things, can be seen without Some medium to convey it unto the organ, you have Here,
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4. Fourthly, the Species, (as I may so speake) or meanes by which we come to see these invisible things, the Creatures, are clearly seene and understood by the things that are made.
4. Fourthly, the Species, (as I may so speak) or means by which we come to see these invisible things, the Creatures, Are clearly seen and understood by the things that Are made.
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5. Fiftly and lastly, here is the end why God did thus manifest this knowledge unto them, viz. that they should be without excuse. For the invisible things, &c. In the former verse the Apostle shewes that the Gentiles might know God by the Light of Nature,
5. Fifty and lastly, Here is the end why God did thus manifest this knowledge unto them, viz. that they should be without excuse. For the invisible things, etc. In the former verse the Apostle shows that the Gentiles might know God by the Light of Nature,
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and lest they should pretend that not to be sufficient, he confirmes it by the outward testimony of the creatures in these words, for the invisible things of him, &c. 'Tis true, God is wrapt up in such a glorious light, that no created eye is able to behold him,
and lest they should pretend that not to be sufficient, he confirms it by the outward testimony of the creatures in these words, for the invisible things of him, etc. It's true, God is wrapped up in such a glorious Light, that no created eye is able to behold him,
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and how, may the Gentile say, can we see this God who dwelleth in inaccessible light? How can we blear-eyd wormes see him, who is invisible? why saith Saint Paul, these are vaine pretences, for the invisible things &c. Alas!
and how, may the Gentile say, can we see this God who dwells in inaccessible Light? How can we blear-eyd worms see him, who is invisible? why Says Saint Paul, these Are vain pretences, for the invisible things etc. Alas!
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each creature reads a Divinity Lecture unto you, and may catechize you in the knowledge of his eternall power and Godhead: NONLATINALPHABET, for the invisible things of God. &c. By which we must not,
each creature reads a Divinity Lecture unto you, and may catechise you in the knowledge of his Eternal power and Godhead:, for the invisible things of God. etc. By which we must not,
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as Origen did, understand Angels, for the Gentiles might by the light of Nature, and by rationall discourse and resolution of one cause into another, have gathered that there was a God,
as Origen did, understand Angels, for the Gentiles might by the Light of Nature, and by rational discourse and resolution of one cause into Another, have gathered that there was a God,
his Power is every where laid open, and his Nature may every where be understood by the things that are made, NONLATINALPHABET, from the creation of the world.
his Power is every where laid open, and his Nature may every where be understood by the things that Are made,, from the creation of the world.
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By NONLATINALPHABET here, many will have signified the creature of the world, and so they will read it, for the invisible things of him, the creatures of the world, are clearly seen, &c. And this mistake (as I suppose) gave occasion to Bernard to interpret it of man,
By Here, many will have signified the creature of the world, and so they will read it, for the invisible things of him, the creatures of the world, Are clearly seen, etc. And this mistake (as I suppose) gave occasion to Bernard to interpret it of man,
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as being call'd creature NONLATINALPHABET, Mark. 16. 15. Goe ye into all the world, and preach the Gospell, NONLATINALPHABET to every creature, that is, to every man.
as being called creature, Mark. 16. 15. Go you into all the world, and preach the Gospel, to every creature, that is, to every man.
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for besides that it may make some Tautology in the words, since that NONLATINALPHABET and NONLATINALPHABET, the creatures and the things that are made will be all one;
for beside that it may make Some Tautology in the words, since that and, the creatures and the things that Are made will be all one;
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as Mark. 10. 6. from the beginning NONLATINALPHABET of the creation God made them male and female, together with the proposition NONLATINALPHABET, which usually denotes the date or time from whence a thing is deduced, doth make men consent unto our translation,
as Mark. 10. 6. from the beginning of the creation God made them male and female, together with the proposition, which usually denotes the date or time from whence a thing is deduced, does make men consent unto our Translation,
and so from the creation of the world, is nothing else but that the creatures ever since the foundation of the world, have alwaies proclaimed and set forth the glory and power of their Creatour. Are clearely seene, being understood, NONLATINALPHABET.
and so from the creation of the world, is nothing Else but that the creatures ever since the Foundation of the world, have always proclaimed and Set forth the glory and power of their Creator. are clearly seen, being understood,.
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sure I am that the Apostle going about to shew by what degrees and steps we may Naturally come to the knowledge of God, it will better consist with the meaning of him to conceive, by NONLATINALPHABET, to be meant the outward Contemplative sense of seeing, by NONLATINALPHABET the inward Discursive Faculty of the understanding. For the creatures are first offered to the sight,
sure I am that the Apostle going about to show by what Degrees and steps we may Naturally come to the knowledge of God, it will better consist with the meaning of him to conceive, by, to be meant the outward Contemplative sense of seeing, by the inward Discursive Faculty of the understanding. For the creatures Are First offered to the sighed,
A man sees, & concludes there is a God from them because his sight is improv'd and backt, on by an understanding. NONLATINALPHABET by the things that are made, that is, by the whole Creation, Sun, Moone, Stars, Water, Earth and all.
A man sees, & concludes there is a God from them Because his sighed is improved and backed, on by an understanding. by the things that Are made, that is, by the Whole Creation, Sun, Moon, Stars, Water, Earth and all.
For indeed this NONLATINALPHABET here in the Text may denote the end for which the knowledge of the creatures was manifested unto the Gentiles, as well as the consequent,
For indeed this Here in the Text may denote the end for which the knowledge of the creatures was manifested unto the Gentiles, as well as the consequent,
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But what may some one say? Doth God give knowledge onely to condemne us? doth he manifest his creatures unto the Gentiles meerely to make them inexcusable before him? Wee answere that the originall and primary end why God primitively impressed upon man the light of nature and the knowledge of the creatures, was that thereby he might know and worship him aright;
But what may Some one say? Does God give knowledge only to condemn us? does he manifest his creatures unto the Gentiles merely to make them inexcusable before him? we answer that the original and primary end why God primitively impressed upon man the Light of nature and the knowledge of the creatures, was that thereby he might know and worship him aright;
but now man by sinne having defaced that Glorious Image of God wherein he was made, it was not possible for him either by the light of Nature, or conduct of the Creatures to attaine unto Heaven:
but now man by sin having defaced that Glorious Image of God wherein he was made, it was not possible for him either by the Light of Nature, or conduct of the Creatures to attain unto Heaven:
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there being another new way found out to save man, even by the Blood of Jesus, the two former are made altogether ineffectuall, either to guide him in the true Worship of God,
there being Another new Way found out to save man, even by the Blood of jesus, the two former Are made altogether ineffectual, either to guide him in the true Worship of God,
though much blotted, the Creatures in themselves are as capable to guide us unto God, as ever, though through man's Blindnesse and Ignorance they are made ineffectuall:
though much blotted, the Creatures in themselves Are as capable to guide us unto God, as ever, though through Man's Blindness and Ignorance they Are made ineffectual:
Had this light of Nature, and booke of the Creatures beene never made effectuall unto mans salvation, the Gentiles who had never any other light, might very well plead excuse;
Had this Light of Nature, and book of the Creatures been never made effectual unto men salvation, the Gentiles who had never any other Light, might very well plead excuse;
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but now they being by our owne default become unavailable, and God being not at all bound to bestow any further light upon any, it comes to passe that the Gentiles being not able to walke according to the knowledge they primitively had, are left without excuse.
but now they being by our own default become unavailable, and God being not At all bound to bestow any further Light upon any, it comes to pass that the Gentiles being not able to walk according to the knowledge they primitively had, Are left without excuse.
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This shall suffice concerning the words themselves, on which I have been the larger, because the Exposition of them may give much light to my ensuing discourse, which shall be grounded upon this proposition:
This shall suffice Concerning the words themselves, on which I have been the larger, Because the Exposition of them may give much Light to my ensuing discourse, which shall be grounded upon this proposition:
For the better clearing of this Point, it will be convenient to distinguish concerning the Workes of God, which are either ad intra, or ad extra; those ad intra are such which have no other object then God himselfe,
For the better clearing of this Point, it will be convenient to distinguish Concerning the Works of God, which Are either ad intra, or ad extra; those ad intra Are such which have no other Object then God himself,
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now as no one knoweth the inward workings and contrivances of the mind, save the spirit of a man, or he to whom he revealeth them, in like manner, there is no one that can fath om,
now as no one Knoweth the inward workings and contrivances of the mind, save the Spirit of a man, or he to whom he Revealeth them, in like manner, there is no one that can fath om,
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but then the strange manner of the Generation of the one, and Proceeding of the other, that admirable Energy and divine Reflexion, by which he understands himselfe from all Eternity, they cannot but by Analogy, faint resemblances and conjectures apprehend:
but then the strange manner of the Generation of the one, and Proceeding of the other, that admirable Energy and divine Reflection, by which he understands himself from all Eternity, they cannot but by Analogy, faint resemblances and Conjectures apprehend:
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This we shall prove, First, in the Works of Creation. Secondly, in the Workes of Providence. And first we shall shew in generall, that the Creatures in themselves doe every where set forth and proclaime a God.
This we shall prove, First, in the Works of Creation. Secondly, in the Works of Providence. And First we shall show in general, that the Creatures in themselves do every where Set forth and proclaim a God.
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and the firmament sheweth his handy worke, &c. That glorious canopy which we behold above us, however in it selfe mute and dumbe, doth yet notwithstanding set forth,
and the firmament shows his handy work, etc. That glorious canopy which we behold above us, however in it self mute and dumb, does yet notwithstanding Set forth,
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of his Goodnesse, in ordering all it's Motions and Revolutions unto the benefit of his Creatures; and of his Wisdome in allotting it so commodious a position and structure unto the performance of those offices, to which he hath ordained it:
of his goodness, in ordering all it's Motions and Revolutions unto the benefit of his Creatures; and of his Wisdom in allotting it so commodious a position and structure unto the performance of those Offices, to which he hath ordained it:
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and so vers. 2. Day unto day uttereth speech, and night unto night sheweth knowledge: that is, doth sufficiently Discipline and Instruct men in the knowledge of God,
and so vers. 2. Day unto day utters speech, and night unto night shows knowledge: that is, does sufficiently Discipline and Instruct men in the knowledge of God,
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For what though their Philosophers alone could tell the severall vertues and influences of the Starres, the periodicall motion of the Sun & Moon, their just Horizontall elevation and depression, and the like;
For what though their Philosophers alone could tell the several Virtues and influences of the Stars, the Periodical motion of the Sun & Moon, their just Horizontal elevation and depression, and the like;
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yet day unto day, and night unto night doth sufficiently shew forth, even to the most ignorant, who is the Authour of this their Succession and Revolution:
yet day unto day, and night unto night does sufficiently show forth, even to the most ignorant, who is the Author of this their Succession and Revolution:
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for so the Psalmist goes on vers. 3, 4. there is no speech nor language where their voyce is not heard, their line, Scriptura ipsorum, their writing is gone out throughout all the earth,
for so the Psalmist Goes on vers. 3, 4. there is no speech nor language where their voice is not herd, their line, Scripture Ipsorum, their writing is gone out throughout all the earth,
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Doubtlesse there is a certaine kind of dumbe eloquence, even in Inanimate Creatures to perswade men to subscribe unto the mighty Creatour of all things.
Doubtless there is a certain kind of dumb eloquence, even in Inanimate Creatures to persuade men to subscribe unto the mighty Creator of all things.
in like manner the admirable structure of this neat Ʋniverse, the curious and subordinated disposition which one creature hath to another, the exact Symmetry and proportion of each part unto the whole, must needs lead us unto the Creatour of them,
in like manner the admirable structure of this neat Ʋniverse, the curious and subordinated disposition which one creature hath to Another, the exact Symmetry and proportion of each part unto the Whole, must needs led us unto the Creator of them,
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As then Protogenes at the very sight of a curious picture did presently guesse it to be the workmanship of Apelles, because he knew that none could doe the like;
As then Protogenes At the very sighed of a curious picture did presently guess it to be the workmanship of Apelles, Because he knew that none could do the like;
but never could any one by all his Apish art, frame a naturall and reall creature: for besides the limitednesse of his Nature, the narrownesse of his Ʋnderstanding, the inabilities of him to find out the true forme,
but never could any one by all his Apish art, frame a natural and real creature: for beside the limitedness of his Nature, the narrowness of his Ʋnderstanding, the Inabilities of him to find out the true Form,
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and peculiar operations of all things, there is a certaine stubbornesse and disobedience (if I may so speake) in the matter it selfe, whereby it scornes,
and peculiar operations of all things, there is a certain Stubbornness and disobedience (if I may so speak) in the matter it self, whereby it scorns,
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and judgment as he will, ever to raise the least contemptible Creature out of the most refined Matter. It remaineth therefore that the most minute, inconsiderable,
and judgement as he will, ever to raise the least contemptible Creature out of the most refined Matter. It remains Therefore that the most minute, inconsiderable,
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least thing in the world doth proclaime the power and greatnesse of a God, and so consequently lead us into the knowledge of him in whom all things live, move and have their being;
lest thing in the world does proclaim the power and greatness of a God, and so consequently led us into the knowledge of him in whom all things live, move and have their being;
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or as the least pinne or wheele in a watch, both by its Use and Ornament, doth set forth the art of the Watch-maker, even so the meanest and least of Gods creatures doe sufficiently proclaime the Power, Wisdome, and Vertue of their maker.
or as the least pin or wheel in a watch, both by its Use and Ornament, does Set forth the art of the Watchmaker, even so the Meanest and least of God's creatures do sufficiently proclaim the Power, Wisdom, and Virtue of their maker.
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Hence it is that the snow and haile are by the Psalmist brought in praising of God, Psalm. 148. 8. The whole world what is it else saith Cusanus but God Paraphased and exprest:
Hence it is that the snow and hail Are by the Psalmist brought in praising of God, Psalm. 148. 8. The Whole world what is it Else Says Cusanus but God Paraphrased and expressed:
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here is the onely difference betweene the smaller and greater creatures, that in the one, God is set forth in Characters as t'were, in the other, in more great and Capitall Leters.
Here is the only difference between the smaller and greater creatures, that in the one, God is Set forth in Characters as It were, in the other, in more great and Capital Letters.
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secondly, shew you how, and in what way God may be knowne by his Creatures. Theodoret, saith there be five wayes by which we may come to the knowledg of God:
secondly, show you how, and in what Way God may be known by his Creatures. Theodoret, Says there be five ways by which we may come to the knowledge of God:
and influences, the rankes and battalies (as I may so speak) of that Heavenly Host do abundantly shew that there is some Supreme Generall and commander, by whose Wisdome and conduct they are thus managed.
and influences, the ranks and battalies (as I may so speak) of that Heavenly Host do abundantly show that there is Some Supreme General and commander, by whose Wisdom and conduct they Are thus managed.
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that the wild raging Ocean should not presently overslow the whole face of the ground and that the Earth, naturally the heaviest of all simple bodies, should yet for all that be above the Waters: doubtlesse this is not from any blind chaunce or fortune, but from a God, which stilleth the raging of the Seas and madnesse of the Waves, and who, from the creation,
that the wild raging Ocean should not presently overslow the Whole face of the ground and that the Earth, naturally the Heaviest of all simple bodies, should yet for all that be above the Waters: doubtless this is not from any blind chance or fortune, but from a God, which stilleth the raging of the Seas and madness of the Waves, and who, from the creation,
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for the good & commodity of man, gave the Earth the upper hand of the Waters. His third way, is from the structure of Mans Body; wee neede go no further then our selves (as you shall heare more at large) for the knowledge of God:
for the good & commodity of man, gave the Earth the upper hand of the Waters. His third Way, is from the structure of men Body; we need go no further then our selves (as you shall hear more At large) for the knowledge of God:
and he the most ignorant of Atheists, who cannot from himselfe conclude a God. 4. From the invention of Arts and Sciences, which doubtlesse are from God as being only the Authour of every good and perfect gift.
and he the most ignorant of Atheists, who cannot from himself conclude a God. 4. From the invention of Arts and Sciences, which doubtless Are from God as being only the Author of every good and perfect gift.
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His fifth and last way, is from the Command and Rule which men have over Other Creatures; for doubtlesse 'tis God alone and not chance that causeth beasts of farre greater strength then any man patiently to submit unto his yoke and dominion. These are the five waies of Theodoret by the which (saith he) we may come to know God.
His fifth and last Way, is from the Command and Rule which men have over Other Creatures; for doubtless it's God alone and not chance that Causes beasts of Far greater strength then any man patiently to submit unto his yoke and dominion. These Are the five ways of Theodoret by the which (Says he) we may come to know God.
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I shall only therefore in generall shew by what degrees and steps, or rather, by what kind of workings the understanding may argue from the Creature to the Creatour: and the first way by which we may thus know God, is per viam negationis, by denying: that is, such things to the Creatour, which we find to be imperfections and defects in the Creature; for when a Naturall mind shall consider that corruption which the Creature is subject unto, those blemishes which it is sullied withall, it must needs conclude some higher Being, which is not incident to any of these.
I shall only Therefore in general show by what Degrees and steps, or rather, by what kind of workings the understanding may argue from the Creature to the Creator: and the First Way by which we may thus know God, is per viam negationis, by denying: that is, such things to the Creator, which we find to be imperfections and defects in the Creature; for when a Natural mind shall Consider that corruption which the Creature is Subject unto, those blemishes which it is sullied withal, it must needs conclude Some higher Being, which is not incident to any of these.
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As Errata's and faults in Printing doe suppose a more perfect copy, so likewise the imperfections and defects of the Creature, which are as it were the very transcript of God himselfe, may put us in mind of a more Perfect Originall, and Exact platforme of all things.
As Errata's and Faults in Printing do suppose a more perfect copy, so likewise the imperfections and defects of the Creature, which Are as it were the very transcript of God himself, may put us in mind of a more Perfect Original, and Exact platform of all things.
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and altered according to the pleasure of him that made them, for hath not the Potter power over his clay? but now God being neither subject to any superiour or inferiour Cause, must needs be in himselfe Incorruptible, Immateriall and Unchangeable.
and altered according to the pleasure of him that made them, for hath not the Potter power over his clay? but now God being neither Subject to any superior or inferior Cause, must needs be in himself Incorruptible, Immaterial and Unchangeable.
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Many things are in God, which also by way of Analogie and resemblance are in the Creatures, as Goodnesse, Truth, &c. and many things are in the Creatures, quatenùs Creatures, which cannot at all be Predicated, or spoken of God:
Many things Are in God, which also by Way of Analogy and resemblance Are in the Creatures, as goodness, Truth, etc. and many things Are in the Creatures, quatenùs Creatures, which cannot At all be Predicated, or spoken of God:
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or in a Place, because he sees these to be Imperfections, and Impotencies in the very Creatures. As for example, to explaine my meaning, in a curious Picture a man may not onely discover the eminent art of the Limner, but also gather, that though it be quatenùs a Picture very Exact and Perfect,
or in a Place, Because he sees these to be Imperfections, and Impotencies in the very Creatures. As for Exampl, to explain my meaning, in a curious Picture a man may not only discover the eminent art of the Limner, but also gather, that though it be quatenùs a Picture very Exact and Perfect,
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and limitednesse, but is an Infinite, Incomprehensible God, Blessed for ever. The second way by which we may gather that there is a God by the Creatures, is per viam causalitatis, by way of causality and influence (as I may so terme it;) for when a man shall looke out into the world,
and limitedness, but is an Infinite, Incomprehensible God, Blessed for ever. The second Way by which we may gather that there is a God by the Creatures, is per viam causalitatis, by Way of causality and influence (as I may so term it;) for when a man shall look out into the world,
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and behold the admirable and beautifull Palace, how stately it is roofed above with an Heaven, every where spangled and adorned with shining Pearle-like Starres, how curiously 'tis paved below with an Earth, alwaies teeming with Riches and Varieties, how strongly fenced and walled about with an Ocean full of those scaly inhabitants, the Fish thereof;
and behold the admirable and beautiful Palace, how stately it is roofed above with an Heaven, every where spangled and adorned with shining Pearl-like Stars, how curiously it's paved below with an Earth, always teeming with Riches and Varieties, how strongly fenced and walled about with an Ocean full of those scaly inhabitants, the Fish thereof;
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As in the viewing of a Clocke, the hammer striking upon the bell, leads us unto the next wheele, that immediately moves it, this wheele unto another that moves it also,
As in the viewing of a Clock, the hammer striking upon the bell, leads us unto the next wheel, that immediately moves it, this wheel unto Another that moves it also,
so likewise from the dependences and subordinations which one Inferiour cause hath upon another, wee are brought to the consideration of the Supreame Governour and Mover of all.
so likewise from the dependences and subordinations which one Inferior cause hath upon Another, we Are brought to the consideration of the Supreme Governor and Mover of all.
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You know that absurdities will follow in Philosophy, upon the allowing a progressus ad infinitum (i. e.) an endlesse rising up of one Cause above another, without a non ultra, and resting in one Prime and Originall one, which may stay and ease the mind in it's inquiries and porings upon the reasons of things.
You know that absurdities will follow in Philosophy, upon the allowing a progressus ad infinitum (i. e.) an endless rising up of one Cause above Another, without a non ultra, and resting in one Prime and Original one, which may stay and ease the mind in it's inquiries and pore upon the Reasons of things.
The inconveniences that would follow upon such a position were (as I conceive) next unto the Light of Nature, the maine ground and motive that made the Heathen acknowledge a God:
The inconveniences that would follow upon such a position were (as I conceive) next unto the Light of Nature, the main ground and motive that made the Heathen acknowledge a God:
and hence it was too (as I suppose) that though many amongst the Heathens maintained the World to be Eternall, yet they acknowledged withall God as the Cause of it:
and hence it was too (as I suppose) that though many among the heathens maintained the World to be Eternal, yet they acknowledged withal God as the Cause of it:
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I might here enter very pertinently upon a discourse against the Eternity of the World, but it being a businesse of Philosophy, and besides having not had time to weigh and debate the matter in mine owne thoughts, I shall omit it.
I might Here enter very pertinently upon a discourse against the Eternity of the World, but it being a business of Philosophy, and beside having not had time to weigh and debate the matter in mine own thoughts, I shall omit it.
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What remaines is this, that God by way of Causality, or by our arguing from the effect to the cause, may be known in the Creatures. The third way by which we may know God in his Creatures is per viam eminentiae, which floweth from the two former:
What remains is this, that God by Way of Causality, or by our arguing from the Effect to the cause, may be known in the Creatures. The third Way by which we may know God in his Creatures is per viam eminentiae, which flows from the two former:
and because he is the Prime Cause and Mover of all things, therefore it will follow, that he is the most Perfect Being, that he doth Eminently containe whatsoever worth and goodnesse is scattered in his Creatures: as we may argue and say, that because all light that is in the aire, be it little or much, proceedeth from the Sunne,
and Because he is the Prime Cause and Mover of all things, Therefore it will follow, that he is the most Perfect Being, that he does Eminently contain whatsoever worth and Goodness is scattered in his Creatures: as we may argue and say, that Because all Light that is in the air, be it little or much, Proceedeth from the Sun,
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so likewise may we conclude, that since all Power, Goodnesse, Love, and the like, issueth from God unto the Creatures, therefore God hath these infinitely more excellent in him,
so likewise may we conclude, that since all Power, goodness, Love, and the like, issueth from God unto the Creatures, Therefore God hath these infinitely more excellent in him,
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This should confute the damned Atheists who either in Speculation or Practice doth deny the Being of that Deity, whom these creatures doe so clearly represent,
This should confute the damned Atheists who either in Speculation or Practice does deny the Being of that Deity, whom these creatures do so clearly represent,
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Doubtlesse those men were wilfully blind, who when the Glorious Booke of the Creatures is laid wide open before them, can yet notwithstanding not read the Authour of them:
Doubtless those men were wilfully blind, who when the Glorious Book of the Creatures is laid wide open before them, can yet notwithstanding not read the Author of them:
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and then tell me, is it not a God that thus speadeth out the Heavens like a curtaine? are not those glorious bodies the Workes of his hands? or thinkest thou that Chance or Fortune could so uniformly,
and then tell me, is it not a God that thus speadeth out the Heavens like a curtain? Are not those glorious bodies the Works of his hands? or Thinkest thou that Chance or Fortune could so uniformly,
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and rejoyceth as a strong man to runne his course? Thinkest thou that those Starres thou beholdest, were set a running by any kind of Fate? or that they throw downe their Influences upon us by any designe of their owne, without a guidance of Providence? Looke down upon the Earth: and tell mee who was it that laid the foundations, and the corner stone thereof? Who was it that founded it upon the Flouds? Could it be brought to passe by Chance, or any Confluence of Atomes, that this little ball of Earth should hang up in the aire thus Immoveable, poys'd by it's owne proper weight,
and Rejoiceth as a strong man to run his course? Thinkest thou that those Stars thou Beholdest, were Set a running by any kind of Fate? or that they throw down their Influences upon us by any Design of their own, without a guidance of Providence? Look down upon the Earth: and tell me who was it that laid the foundations, and the corner stone thereof? Who was it that founded it upon the Floods? Could it be brought to pass by Chance, or any Confluence of Atoms, that this little ball of Earth should hang up in the air thus Immoveable, poised by it's own proper weight,
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and that there should be no meanes, even in the joynt Powers of all men, to unstop those bottles, or command the least drop from them? From whence come all these things? must thou not of necessity say, from some Almighty Power, who hangeth the Earth upon nothing,
and that there should be no means, even in the joint Powers of all men, to unstop those bottles, or command the least drop from them? From whence come all these things? must thou not of necessity say, from Some Almighty Power, who hangs the Earth upon nothing,
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There is not a Creature in the world, from the highest Heaven, to the lowest earth, from whence thou maist not copy out a Lesson of the Eternall power and Godhead, and in whom as in a glasse, thou maist not see the Invisible things of him clearly reflected unto us from the things that are made. The serious contemplation of which, cannot but make the most Sottish Atheist cry out with the Prophet.
There is not a Creature in the world, from the highest Heaven, to the lowest earth, from whence thou Mayest not copy out a lesson of the Eternal power and Godhead, and in whom as in a glass, thou Mayest not see the Invisible things of him clearly reflected unto us from the things that Are made. The serious contemplation of which, cannot but make the most Sottish Atheist cry out with the Prophet.
2. Secondly, hereby we may be taught, what is the right use of Philosophy, and other the like Arts, whereby we make inspection into the Creatures, namely, that thereby we may be raised up unto the consideration of Gods Eternall Power and Godhead. The examining and considering of the Creatures, should raise our mindes up unto God.
2. Secondly, hereby we may be taught, what is the right use of Philosophy, and other the like Arts, whereby we make inspection into the Creatures, namely, that thereby we may be raised up unto the consideration of God's Eternal Power and Godhead. The examining and considering of the Creatures, should raise our minds up unto God.
There is no man so much an Atheist, but, if he hath eyes and reason, may be convinced of his folly by the very Creatures: For as Job said unto Zophar, Job 12. 8, 9. Speak to the earth, and it shall teach thee,
There is no man so much an Atheist, but, if he hath eyes and reason, may be convinced of his folly by the very Creatures: For as Job said unto Zophar, Job 12. 8, 9. Speak to the earth, and it shall teach thee,
Who knoweth not that in all these the hand of the Lord hath wrought this? So we may say unto such men, go to the Inanimate Creatures, and they will teach thee God;
Who Knoweth not that in all these the hand of the Lord hath wrought this? So we may say unto such men, go to the Inanimate Creatures, and they will teach thee God;
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goe to the Sensitive Creatures, and there thou shalt finde the yong ravens calling upon him for meat, and upbraiding thy damnable fottishnesse, who deniest him whom even they acknowledge:
go to the Sensitive Creatures, and there thou shalt find the young Ravens calling upon him for meat, and upbraiding thy damnable fottishnesse, who deniest him whom even they acknowledge:
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goe, lastly, unto thy selfe, and so the very consideration of that curious art, and cunning in the contrivance of thy owne Body, will lead thee up into heaven,
go, lastly, unto thy self, and so the very consideration of that curious art, and cunning in the contrivance of thy own Body, will led thee up into heaven,
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Methinks it might be a notable way to convince an Atheist, even by the structure of his owne Body, and instead of more subtill Arguments, to read an Anatomy Lecture unto him:
Methinks it might be a notable Way to convince an Atheist, even by the structure of his own Body, and instead of more subtle Arguments, to read an Anatomy Lecture unto him:
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for doubtlesse, could he be but distinctly led through all the Regions of the Body, and there be shewne, in the upper roome thereof, the curious fabricke of the tender Braine, lodged in its severall cels,
for doubtless, could he be but distinctly led through all the Regions of the Body, and there be shown, in the upper room thereof, the curious fabric of the tender Brain, lodged in its several cells,
in this also could he but be made to understand the incomparable structure of the Eye; without, empaled about with strong bones, and sheltred with their lids, which as trap-doores being let downe hinder forraine injuries;
in this also could he but be made to understand the incomparable structure of the Eye; without, impaled about with strong bones, and sheltered with their lids, which as trapdoors being let down hinder foreign injuries;
within, adorned with its severall Tunicles and Humors, with its Membrains and Nerves, which constantly supplie unto it Spirit and vigour from the Braine: from the very Motion of which Eye towards heaven it was, that Tully concluded a God there, able to help it.
within, adorned with its several Tunicles and Humours, with its Membranes and Nerves, which constantly supply unto it Spirit and vigour from the Brain: from the very Motion of which Eye towards heaven it was, that Tully concluded a God there, able to help it.
the orderly Pulsations of it, whereby the bloud, which otherwise would become thick and muddy, is made to runne cleare and sweet throughout all the Conduits of the Body. To be short, were he made acquainted with the position,
the orderly Pulsations of it, whereby the blood, which otherwise would become thick and muddy, is made to run clear and sweet throughout all the Conduits of the Body. To be short, were he made acquainted with the position,
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Besides these, were hee shewne the excellent use, and admirable composure of the Muscles, Arteries, Veines, Bones, Cartilages, and all other Organs and parts which concurre to the making up of this Little World; what thinke you then, would this Atheist say? would he not presently cry out wonderfully, and fearfully am I made, none but the Power of God can make these,
Beside these, were he shown the excellent use, and admirable composure of the Muscles, Arteries, veins, Bones, Cartilages, and all other Organs and parts which concur to the making up of this Little World; what think you then, would this Atheist say? would he not presently cry out wonderfully, and fearfully am I made, none but the Power of God can make these,
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Certainly, the very consideration of a Body so neatly joynted and compacted together, so rarely contrived in the mutuall Offices and Helps of each part unto the other,
Certainly, the very consideration of a Body so neatly jointed and compacted together, so rarely contrived in the mutual Offices and Helps of each part unto the other,
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so well ordered and disposed in every the least Particle and Minute fibra thereof, must needs raise a mind not wholly shut up in darknesse, and wilfull ignorance to the contemplation of the Power and Wisdome of God.
so well ordered and disposed in every the least Particle and Minute fibra thereof, must needs raise a mind not wholly shut up in darkness, and wilful ignorance to the contemplation of the Power and Wisdom of God.
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'Twas a notable complaint somewhere of Galen in one of his bookes de usu partium, that men would be very apt to admire the Art and Workmanship of a Phidias, or an Apelles, but then very backward and averse from admiring and considering of God in this his farre more excellent worke of Man. I feare I may take up his complaint in these our dayes:
'Twas a notable complaint somewhere of Galen in one of his books de usu partium, that men would be very apt to admire the Art and Workmanship of a Phidias, or an Apelles, but then very backward and averse from admiring and considering of God in this his Far more excellent work of Man. I Fear I may take up his complaint in these our days:
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and the better contemplating of him in his Creatures: whereas those that pretend unto the study of Nature, and the Creatures, have most reason of all other men to be Religious, and to thinke upon God,
and the better contemplating of him in his Creatures: whereas those that pretend unto the study of Nature, and the Creatures, have most reason of all other men to be Religious, and to think upon God,
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'Twas therefore a true saying of a renowned Statesman and Scholar of our owne, that a smattering of naturall Philosophy inclines men to Atheisme, a deeper knowledge thereof brings them about to religion:
'Twas Therefore a true saying of a renowned Statesman and Scholar of our own, that a smattering of natural Philosophy inclines men to Atheism, a Deeper knowledge thereof brings them about to Religion:
because they better knowing the chain and linke of things within themselves, and the severall strange Natures and Generations of them, will the easier be led unto God, and his providence.
Because they better knowing the chain and link of things within themselves, and the several strange Nature's and Generations of them, will the Easier be led unto God, and his providence.
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Doubtlesse could but a good Philosopher, and a good Christian concenter in the same Person, as his Piety would much elevate his Philosophy, so would his Pbilosophy much confirme and advance his Piety: for certainly a serious inspection into the Creatures must needs then worke much upon his Affections, and beget in him a farther Obedience unto love, feare,
Doubtless could but a good Philosopher, and a good Christian concenter in the same Person, as his Piety would much elevate his Philosophy, so would his Pbilosophy much confirm and advance his Piety: for Certainly a serious inspection into the Creatures must needs then work much upon his Affections, and beget in him a farther obedience unto love, Fear,
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1. Be exhorted to study him in his Creatures; behold a faire Volume laid open before your eyes, each Legible Character whereof doth no lesse speake the Intention and Study, then Command the Admiration.
1. Be exhorted to study him in his Creatures; behold a fair Volume laid open before your eyes, each Legible Character whereof does not less speak the Intention and Study, then Command the Admiration.
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and shall not the Workes of God have our spare Hours, those Works, which, being duly considered, may be as so many rounds in Jacobs Ladder to lead us into Heaven, and give us a Glimps of that Infinity, which bleare-eyd Nature can never so well kenne or mount unto? For what Seneca said of a Man, we may say likewise of all other Creatures, there dwels a God and Divinity in them;
and shall not the Works of God have our spare Hours, those Works, which, being duly considered, may be as so many rounds in Jacobs Ladder to led us into Heaven, and give us a Glimpse of that Infinity, which bleare-eyd Nature can never so well ken or mount unto? For what Senecca said of a Man, we may say likewise of all other Creatures, there dwells a God and Divinity in them;
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Since then God hath endowed us with so noble a Sense, as our sight is, whereby we may clearely see those Invisible things of him, and since this Light of ours is further improved by the eye of an understanding soule, let us not be as the Psalmist cals them, Brutish Men that know not these things:
Since then God hath endowed us with so noble a Sense, as our sighed is, whereby we may clearly see those Invisible things of him, and since this Light of ours is further improved by the eye of an understanding soul, let us not be as the Psalmist calls them, Brutish Men that know not these things:
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But when we view these Bodies of ours, let us endeavour to see a God, who covered us in our Mothers Wombe, and who still upholdeth these Mud-wals of clay by the Power of his Word. When we walke into the feilds & there looke upon the corne, the Herbs and the grasse, let us meditate upon the God of them, who once said, let the earth bring forth grasse, the herb yeilding flowers,
But when we view these Bodies of ours, let us endeavour to see a God, who covered us in our Mother's Womb, and who still upholds these Mudwalls of clay by the Power of his Word. When we walk into the fields & there look upon the corn, the Herbs and the grass, let us meditate upon the God of them, who once said, let the earth bring forth grass, the herb yielding flowers,
shall he not much more cloth thee, O thou of little faith? When thou lookest up into Heaven, meditate upon that God, which ordained the Moone and the Stars,
shall he not much more cloth thee, Oh thou of little faith? When thou Lookest up into Heaven, meditate upon that God, which ordained the Moon and the Stars,
and the wicked advanced, doe implicitely deny a God, or at least wise, with the Epicureans, think that he sits idle in Heaven, without any respect or care had unto Mankind: whereas, did we not measure the depth of Gods dispensations by our owne shallow carnall reasons, we might even in the greatest huddle and confusion of things see a God, steering and directing them all to his owne Glory. Though then thou seest sinne every where,
and the wicked advanced, do implicitly deny a God, or At least wise, with the Epicureans, think that he sits idle in Heaven, without any respect or care had unto Mankind: whereas, did we not measure the depth of God's dispensations by our own shallow carnal Reasons, we might even in the greatest huddle and confusion of things see a God, steering and directing them all to his own Glory. Though then thou See sin every where,
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both of them are as spectacles unto us, to help us in the viewing of this Invisible God; and though indeed in Christ and in the Scriptures, we may read him farre more distinctly, yet so long as wee are in these our Earthly Tabernacles, we ought to make use of these Representations of his Majesty, till the time come,
both of them Are as spectacles unto us, to help us in the viewing of this Invisible God; and though indeed in christ and in the Scriptures, we may read him Far more distinctly, yet so long as we Are in these our Earthly Tabernacles, we ought to make use of these Representations of his Majesty, till the time come,
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because they have been so largely handled already by sundry learned men, unto the substance of whose writings there can indeed scarce any thing be added,
Because they have been so largely handled already by sundry learned men, unto the substance of whose writings there can indeed scarce any thing be added,
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the perspicuity of Scripture may be inferred from the use of it, here set down by the Apostle, it is profitable for Doctrine, (saith he) for Reproof, for Correction, for Instruction in Righteousnesse; foure uses are here made mention of in Scripture, the two Doctrinall, teaching of truth and confuting errours;
the perspicuity of Scripture may be inferred from the use of it, Here Set down by the Apostle, it is profitable for Doctrine, (Says he) for Reproof, for Correction, for Instruction in Righteousness; foure uses Are Here made mention of in Scripture, the two Doctrinal, teaching of truth and confuting errors;
from whence I inferre, that since it doth thus teach, thus convince, it must needs carry with it such a light and evidence of truth, that neither its doctrines may be rejected through their obscurity,
from whence I infer, that since it does thus teach, thus convince, it must needs carry with it such a Light and evidence of truth, that neither its doctrines may be rejected through their obscurity,
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and direction in a holy life, needs must its rules for this purpose be so plainely set down, that every one concerned in such dutys, may be thereby instructed unto holinesse, the Scriptures may be termed the first Elements of a Christian, a Child may go to schoole unto them,
and direction in a holy life, needs must its rules for this purpose be so plainly Set down, that every one concerned in such duties, may be thereby instructed unto holiness, the Scriptures may be termed the First Elements of a Christian, a Child may go to school unto them,
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in prosecution therefore of this point we shall shew 1. that the Scriptures are in themselves perspicuous. 2. That they are more or lesse perspicuous according to the diversity of the subjects entertaining them. 3. We shall endeavour to shew some reasons why God hath left some places more obscure then other.
in prosecution Therefore of this point we shall show 1. that the Scriptures Are in themselves perspicuous. 2. That they Are more or less perspicuous according to the diversity of the subject's entertaining them. 3. We shall endeavour to show Some Reasons why God hath left Some places more Obscure then other.
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1. First, that the Scriptures are in themselves perspicuous, may appeare by severall texts. Ps. 19. 8. The commandement of the Lord is pure, enlightning the eyes;
1. First, that the Scriptures Are in themselves perspicuous, may appear by several texts. Ps. 19. 8. The Commandment of the Lord is pure, enlightening the eyes;
they enlighten the eyes, and therefore carry along with them such evident plainenesse, that he who is not quite blinded may easily perceive the truth of them:
they enlighten the eyes, and Therefore carry along with them such evident plainness, that he who is not quite blinded may Easily perceive the truth of them:
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hence also it is, that the Scripture is called 2 Pet. 1. 19. A light that shineth in darke places, denoting out unto us, that the word not only in its own nature is light,
hence also it is, that the Scripture is called 2 Pet. 1. 19. A Light that shines in dark places, denoting out unto us, that the word not only in its own nature is Light,
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as Solomon, a man of the profoundest wisedome that ever lived, said, that he writ to give subtility to the simple, to the young men knowledge and discretion, Prov. 1. 4. there is in the Word of God such innate plainenesse and perspicuity, that the simplest man may thereby be enlightned, the youngest instructed:
as Solomon, a man of the profoundest Wisdom that ever lived, said, that he writ to give subtility to the simple, to the young men knowledge and discretion, Curae 1. 4. there is in the Word of God such innate plainness and perspicuity, that the simplest man may thereby be enlightened, the youngest instructed:
but here when we say the Scriptures are plain and easy to be understood, we must distinguish concerning fundamentalls and things necessary to be known,
but Here when we say the Scriptures Are plain and easy to be understood, we must distinguish Concerning fundamentals and things necessary to be known,
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and circumstantialls, or such things whose exact knowledge is not so necessary unto salvation, those matters which belong unto a saving knowledge of God are plainely set down, such as are the commandements,
and circumstantials, or such things whose exact knowledge is not so necessary unto salvation, those matters which belong unto a Saving knowledge of God Are plainly Set down, such as Are the Commandments,
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and the doctrine contained in the Apostles Creed, but now there are some things, which either relating to some particular customes of the Jew or Gentile, or unto the proper times wherein the Scriptures were severally writ, may be accounted hard,
and the Doctrine contained in the Apostles Creed, but now there Are Some things, which either relating to Some particular customs of the Jew or Gentile, or unto the proper times wherein the Scriptures were severally writ, may be accounted hard,
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neither are they lesse to be received of us, because they question them, then the doctrine of motion is in Phylosophy, though a certaine foolish Phylosopher did once deny it:
neither Are they less to be received of us, Because they question them, then the Doctrine of motion is in Philosophy, though a certain foolish Philosopher did once deny it:
So the Apostle saith 2 Pet. 3. 16. that there are somethings in Pauls Epistles hard to be understood, which they that are unlearned and unstastable wrest,
So the Apostle Says 2 Pet. 3. 16. that there Are somethings in Paul's Epistles hard to be understood, which they that Are unlearned and unstastable wrest,
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marke here, there are somethings NONLATINALPHABET, not all things, but some things only, namely such as he speakes of here in this Chapter, the last judgement and destruction of the world, the time and manner of which things are not essentiall unto our salvation,
mark Here, there Are somethings, not all things, but Some things only, namely such as he speaks of Here in this Chapter, the last judgement and destruction of the world, the time and manner of which things Are not essential unto our salvation,
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& these things so hard, are wrested by unlearned unstable men, that is, men ignorant of the Scriptures and not ballanced with the Spirit, unholy, ungodly men,
& these things so hard, Are wrested by unlearned unstable men, that is, men ignorant of the Scriptures and not balanced with the Spirit, unholy, ungodly men,
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in like manner, the same things, which are plaine and perspicuous unto the Godly Regenerate men, whose eyes God openeth, are for the most riddles and strange things unto the wicked, whom the God of this world hath blinded:
in like manner, the same things, which Are plain and perspicuous unto the Godly Regenerate men, whose eyes God Openeth, Are for the most riddles and strange things unto the wicked, whom the God of this world hath blinded:
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objective, and in themselves, they are perspicuous, but subjective, & in respect of men, they are more or lesse plaine, according as men are Regenerated or Unregenerated:
objective, and in themselves, they Are perspicuous, but subjective, & in respect of men, they Are more or less plain, according as men Are Regenerated or Unregenerated:
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for saith the Apostle Rom. 2. 14. they doe by nature the things contained in the Law, but as from an old eaten manuscript a man may gather a word or sentence or two,
for Says the Apostle Rom. 2. 14. they do by nature the things contained in the Law, but as from an old eaten manuscript a man may gather a word or sentence or two,
in like manner from those old reliques and vestigies of that Law written in the hearts of the Gentiles they might discover some things which pertained unto their dutyes towards God and their Neighbour,
in like manner from those old Relics and vestiges of that Law written in the hearts of the Gentiles they might discover Some things which pertained unto their duties towards God and their Neighbour,
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but then they could not know therefrom the intent of the Law, which was to drive them to a Christ, they could not know, that by it they could not be justifyed, they understood not the end and drift for which God wrote this Law in their hearts,
but then they could not know therefrom the intent of the Law, which was to drive them to a christ, they could not know, that by it they could not be justified, they understood not the end and drift for which God wrote this Law in their hearts,
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and hearing by the word of God, therefore the opinion of those, who think that by the light of nature a man may come to the knowledge of Christ and the Gospell, is to be rejected.
and hearing by the word of God, Therefore the opinion of those, who think that by the Light of nature a man may come to the knowledge of christ and the Gospel, is to be rejected.
but no saving particular knowledge of either, for it is to them foolishnesse, 1 Cor. 2. 14. and therefore it is rather a scandall and stumbling block unto them,
but not Saving particular knowledge of either, for it is to them foolishness, 1 Cor. 2. 14. and Therefore it is rather a scandal and stumbling block unto them,
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then a light and saving rule, it cannot be expected therefore that the Scriptures should seem plain unto them, whose noysome lusts doe cast a mist and a cloud before their understandings,
then a Light and Saving Rule, it cannot be expected Therefore that the Scriptures should seem plain unto them, whose noisome Lustiest do cast a missed and a cloud before their understandings,
Secondly, as ungodly irregenerate men cannot have any saving cleer knowledge of the Scriptures; so on the contrary, Godly regenerate Christians may have it:
Secondly, as ungodly irregenerate men cannot have any Saving clear knowledge of the Scriptures; so on the contrary, Godly regenerate Christians may have it:
Repentance and the Spirit of regeneration doth remove all obstacles, and dispell all clouds, which doe otherwise overcast the understandings of naturall men;
Repentance and the Spirit of regeneration does remove all obstacles, and dispel all Clouds, which do otherwise overcast the understandings of natural men;
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there are many things contained in Scripture, there is History, which in generall, though not in each particular circumstance, may easily be understood of an enlightned Christian;
there Are many things contained in Scripture, there is History, which in general, though not in each particular circumstance, may Easily be understood of an enlightened Christian;
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there are Prophesyes which are either fulfilled, or yet remain unaccomplished, the former may be known by applications of their events, the latter we may assure our selves will be fulfilled in their appointed time;
there Are Prophecies which Are either fulfilled, or yet remain unaccomplished, the former may be known by applications of their events, the latter we may assure our selves will be fulfilled in their appointed time;
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there are also Promises, which being made only to Gods Children, are by them only rightly apprehended, for unto Abraham and his seed were the Promises, Gal. 3. 16. There are lastly, threatnings, which being denounced against sinne, are truely feared of those alone who make conscience of sinning;
there Are also Promises, which being made only to God's Children, Are by them only rightly apprehended, for unto Abraham and his seed were the Promises, Gal. 3. 16. There Are lastly, threatenings, which being denounced against sin, Are truly feared of those alone who make conscience of sinning;
in like manner the language of the Scriptures, however they may seem strange and unreasonable to such as are not acquainted with God and his holy Word,
in like manner the language of the Scriptures, however they may seem strange and unreasonable to such as Are not acquainted with God and his holy Word,
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now we delight only in such things which we understand, for Knowledge according to Aristotle is the rest of the Soule, a man may pore and reade all day in a Booke,
now we delight only in such things which we understand, for Knowledge according to Aristotle is the rest of the Soul, a man may poor and read all day in a Book,
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how are they then so easily to be understood of an Elect Child of God? wee answer, that in this place Ps. 119. 73. the Prophet doth not speake of an outward understanding of the Scriptures,
how Are they then so Easily to be understood of an Elect Child of God? we answer, that in this place Ps. 119. 73. the Prophet does not speak of an outward understanding of the Scriptures,
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for who doubteth but that a Grammaticall and Historicall knowledge he had of them, but he prayeth for an inward assurance & comfort from them, which ought continually to be the prayers of every one who intends to benefit by the reading of them;
for who doubteth but that a Grammatical and Historical knowledge he had of them, but he Prayeth for an inward assurance & Comfort from them, which ought continually to be the Prayers of every one who intends to benefit by the reading of them;
farther, a man may say, that if the Scriptures are thus plaine, as you will have them, what need you then take all this paines in expounding of them, to what purpose are so many Commentators and Interpreters of them? We answer, that though the Doctrine of Faith be plainely set down,
farther, a man may say, that if the Scriptures Are thus plain, as you will have them, what need you then take all this pains in expounding of them, to what purpose Are so many Commentators and Interpreters of them? We answer, that though the Doctrine of Faith be plainly Set down,
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yet other things there be in the Scripture, which may by reason of our ignorance stand in need of a Commentary, which also may be farther usefull for the more largely opening of the Scripture, which a new beginner cannot doe himself,
yet other things there be in the Scripture, which may by reason of our ignorance stand in need of a Commentary, which also may be farther useful for the more largely opening of the Scripture, which a new beginner cannot do himself,
thus the Elements of Euclide are very plaine & perspicuous in themselves, though notwithstanding for the benefit of young beginners they are farther illustrated and demonstrated by those that write on him:
thus the Elements of Euclide Are very plain & perspicuous in themselves, though notwithstanding for the benefit of young beginners they Are farther illustrated and demonstrated by those that write on him:
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viz. That though all things necessary unto Salvation are plainely delivered in Scriptures, yet that they were not so plainely held forth unto the Faithfull under the old Testament, us now they are unto them under the New,
viz. That though all things necessary unto Salvation Are plainly Delivered in Scriptures, yet that they were not so plainly held forth unto the Faithful under the old Testament, us now they Are unto them under the New,
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for we must know that the Promises under the Law were either Clouded and Mufled up in Types and Figures, or else couched and implyed only in Symbolicall figurative expressions;
for we must know that the Promises under the Law were either Clouded and Muffled up in Types and Figures, or Else couched and employed only in Symbolical figurative expressions;
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but through a cloud and mist, hence the Apostle saith that the mystery of the Gospell was kept secret since the world began, but now 'tis made manifest;
but through a cloud and missed, hence the Apostle Says that the mystery of the Gospel was kept secret since the world began, but now it's made manifest;
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that is, compare the times of the Old Testament with these of the New, & the Gospell then will seeme quite to have been hid, in comparison of what it is now,
that is, compare the times of the Old Testament with these of the New, & the Gospel then will seem quite to have been hid, in comparison of what it is now,
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a knowledge of Christ without doubt the ancient Jewes had, for otherwise to what purpose would it be said Joh. 8. 56. Your Father Abraham rejoyced to see my day, & he sow it,
a knowledge of christ without doubt the ancient Jews had, for otherwise to what purpose would it be said John 8. 56. Your Father Abraham rejoiced to see my day, & he sow it,
& was glad, & that they dranck of that Spirituall Rock that followed them, and that rock was Christ, 1 Cor. 10. 4. to what purpose also would those Promises & Prophesys of Christ be,
& was glad, & that they dranck of that Spiritual Rock that followed them, and that rock was christ, 1 Cor. 10. 4. to what purpose also would those Promises & Prophesys of christ be,
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a knowledg then they had of him, that's certain, but then this was only a confused, implicite knowledg of him, not a distinct, particular, & explicite one:
a knowledge then they had of him, that's certain, but then this was only a confused, implicit knowledge of him, not a distinct, particular, & explicit one:
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but yet we cannot define certainely what kind of Glory it will be, untill this Mortall shall have put on Immortallity, this Corruption that Incorruption:
but yet we cannot define Certainly what kind of Glory it will be, until this Mortal shall have put on Immortality, this Corruption that Incorruption:
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so likewise the Patriarchs of old knew, and believed in a Christ to come, but then they did not explicitely and distinctly understand his particular Offices, his Death and Resurrection,
so likewise the Patriarchs of old knew, and believed in a christ to come, but then they did not explicitly and distinctly understand his particular Offices, his Death and Resurrection,
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and the like, for of these the Apostle tels us for a time, because the fuller manifestation of these mysteryes was reserved untill the fullnesse of time, and the accomplishment of them;
and the like, for of these the Apostle tells us for a time, Because the fuller manifestation of these Mysteres was reserved until the fullness of time, and the accomplishment of them;
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but saith he, they saw them afarre off, and were perswaded of them, and embraced them, Heb. 11. 13. As therefore a man by the help of a glasse may discover another at three or four miles distance,
but Says he, they saw them afar off, and were persuaded of them, and embraced them, Hebrew 11. 13. As Therefore a man by the help of a glass may discover Another At three or four miles distance,
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they were darkely and emblematically, as I may so speake, hinted only in the Old Testament, God thus ordering it, that his people might more eagerly desire and pray for their fuller revelation.
they were darkly and emblematically, as I may so speak, hinted only in the Old Testament, God thus ordering it, that his people might more eagerly desire and pray for their fuller Revelation.
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from whence we may conclude, that if the Minister of the Gospell, for he is the man of God, may out of the Scriptures furnish himselfe with all things necessary, both for his Salvation & his office, it will follow that they are fully perfect for instruction of all men, both in Doctrine and manners;
from whence we may conclude, that if the Minister of the Gospel, for he is the man of God, may out of the Scriptures furnish himself with all things necessary, both for his Salvation & his office, it will follow that they Are Fully perfect for instruction of all men, both in Doctrine and manners;
whoever denyeth the truth of this point, must of necessity say, that either first God did not perfectly and fully reveale his will to the Prophets and Apostles:
whoever denyeth the truth of this point, must of necessity say, that either First God did not perfectly and Fully reveal his will to the prophets and Apostles:
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or else they must say, that the Prophets and Apostles did not set down the full and perfect substance of what was revealed unto them, which Saint Paul doth plainely seeem to contradict,
or Else they must say, that the prophets and Apostles did not Set down the full and perfect substance of what was revealed unto them, which Saint Paul does plainly seem to contradict,
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and so in writing to transmit it unto posterity, for thus the Papists say in defence of their traditions, that God indeed did reveale to the Prophets and Apostles his whole will, concerning our Salvation,
and so in writing to transmit it unto posterity, for thus the Papists say in defence of their traditions, that God indeed did reveal to the prophets and Apostles his Whole will, Concerning our Salvation,
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but doth not this opinion plainely accuse the Scriptures of falsehood, when it is said Deut. 12. 32. Whatsoever things I command you, observe to do it, thou shalt not adde thereto nor diminish from it, & Gal. 1. 9. If any man Preach any other Gospell unto you then that ye have received, let him be accursed:
but does not this opinion plainly accuse the Scriptures of falsehood, when it is said Deuteronomy 12. 32. Whatsoever things I command you, observe to do it, thou shalt not add thereto nor diminish from it, & Gal. 1. 9. If any man Preach any other Gospel unto you then that you have received, let him be accursed:
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for since by them we attaine unto Eternall Life, we are made wise unto Salvation, since by them also the man of God is made perfect, and throughly furnished:
for since by them we attain unto Eternal Life, we Are made wise unto Salvation, since by them also the man of God is made perfect, and thoroughly furnished:
Without controversy they containe in them all things necessary to be knowne of us, either in regard of our faith or manners, all things necessary I say,
Without controversy they contain in them all things necessary to be known of us, either in regard of our faith or manners, all things necessary I say,
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for otherwise many other things there might be traditionally conveyed unto the Church, such as are the perpetuall virginity of Mary, the names of Jannes and Jambres mentioned by Paul only, the Prophesy of Enoch, Jude 14. part of the Gencology of Christ, Luk. 3 Sathan striving for Moses body, Jude 9. and other the like, which things they may be known or not known, without any prejudice to our Salvation;
for otherwise many other things there might be traditionally conveyed unto the Church, such as Are the perpetual virginity of Marry, the names of Jannes and Jambres mentioned by Paul only, the Prophesy of Enoch, U^de 14. part of the Gencology of christ, Luk. 3 Sathan striving for Moses body, U^de 9. and other the like, which things they may be known or not known, without any prejudice to our Salvation;
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but how say the Papists, can ye know Canonicall bookes from Apocriphall but by the tradition of the Church? We answer, that these may be distinguish't from the other, by that innate light, majesty,
but how say the Papists, can you know Canonical books from Apocryphal but by the tradition of the Church? We answer, that these may be distinguished from the other, by that innate Light, majesty,
but the Kings stampe that maketh it currant & good coyn. Again, for the maintenance of their unwritten traditions they urge that of the 2 Thes. 2. 15. Therefore brethren stand fast, & hold the traditions which ye have been taught,
but the Kings stamp that makes it currant & good coin. Again, for the maintenance of their unwritten traditions they urge that of the 2 Thebes 2. 15. Therefore brothers stand fast, & hold the traditions which you have been taught,
Yea saith the same Whitaker I affirme, that there was no book unlesse it were the Gospell of Mathew before the Epistles to the Thessalonians, wherefore though the Apostle did bid the Thessalonians hold fast that Doctrine or those Traditions, which he delivered unto them,
Yea Says the same Whitaker I affirm, that there was no book unless it were the Gospel of Matthew before the Epistles to the Thessalonians, Wherefore though the Apostle did bid the Thessalonians hold fast that Doctrine or those Traditions, which he Delivered unto them,
yet they might very well be, & indeed according to substance were, set down in writing afterwards by the same Apostle; wherefore briefely to conclude this point, since these Scriptures are purposely written for our learning,
yet they might very well be, & indeed according to substance were, Set down in writing afterwards by the same Apostle; Wherefore briefly to conclude this point, since these Scriptures Are purposely written for our learning,
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and to be are witnesse of Christ, and to teach the way unto everlasting life, doubtlesse God will have no Doctrine received of us but what is in them, or consonant unto them;
and to be Are witness of christ, and to teach the Way unto everlasting life, doubtless God will have no Doctrine received of us but what is in them, or consonant unto them;
And thus much briefely for the Authority, Perspicuity, and Perfection of the Scriptures, concerning which, I might have spoken far more largely out of the Fathers, Common-places, Catechists,
And thus much briefly for the authority, Perspicuity, and Perfection of the Scriptures, Concerning which, I might have spoken Far more largely out of the Father's, Commonplaces, Catechists,
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and Polemicall Divines, but intending brevity upon this point, I thought it more usefull for you and my selfe, wholy to examine the aforesaid points by Scripture,
and Polemical Divines, but intending brevity upon this point, I Thought it more useful for you and my self, wholly to examine the aforesaid points by Scripture,
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why now all Scripture is given by inspiration of God, and therefore we should have them in so much account, by how much the nobler the contriver of them is,
why now all Scripture is given by inspiration of God, and Therefore we should have them in so much account, by how much the Nobler the contriver of them is,
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for as David said of Goliah his sword, there is none to that, 1 Sam. 21. 9. So may we say of the Scriptures, there is none to them, the word of God is as a two edged sword dividing between the Joynts and the Marrow,
for as David said of Goliath his sword, there is none to that, 1 Sam. 21. 9. So may we say of the Scriptures, there is none to them, the word of God is as a two edged sword dividing between the Joints and the Marrow,
were it possible for us critically to go over and examine all those elaborated pieces of humane invention, could we perfectly Anatomize and trace nature in all her secret windings and operations;
were it possible for us critically to go over and examine all those elaborated Pieces of humane invention, could we perfectly Anatomise and trace nature in all her secret windings and operations;
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yet all this knowledge in it selfe, however it may place us above the clouds in mens opinions, may for all that be an occasion for God to hurle us deeper into Hell:
yet all this knowledge in it self, however it may place us above the Clouds in men's opinions, may for all that be an occasion for God to hurl us Deeper into Hell:
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a Book that unlocks unto us the very Cabinetand secret Counsells of God himselfe, that revealeth and layeth open those mysteries of Godlinesse, those hidden things of God, which were before from all eternity clasped up in the hosome of the Almighty, that gives a landskip as 'twere,
a Book that unlocks unto us the very Cabinetand secret Counsels of God himself, that Revealeth and Layeth open those Mysteres of Godliness, those hidden things of God, which were before from all eternity clasped up in the hosome of the Almighty, that gives a landskip as 'twere,
and map of Heavenly Joy, that out of darkenesse brings us into marvellous light, that maketh us from Children of wrath to become heires of Heaven; from slaves freeborne; from Divells to become Saints.
and map of Heavenly Joy, that out of darkness brings us into marvellous Light, that makes us from Children of wrath to become Heirs of Heaven; from slaves freeborn; from Devils to become Saints.
It hath been hitherto for some thousand yeares preserved amid'st the hatred of all the world against it, the persecutions of Tyrants, the malice and fury of Divells,
It hath been hitherto for Some thousand Years preserved amidst the hatred of all the world against it, the persecutions of Tyrants, the malice and fury of Devils,
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and shall so unto the end of the world continue, though wicked men, Tyrants, and Divels should all combine their joynt forces to extinguish it, they may with more successe and easinesse goe about to blot the Sunne out of the Firmament,
and shall so unto the end of the world continue, though wicked men, Tyrants, and Devils should all combine their joint forces to extinguish it, they may with more success and easiness go about to blot the Sun out of the Firmament,
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2. This should exhort every one of us, to a diligent reading and studying these holy Scriptures, search the Scriptures saith our Saviour, NONLATINALPHABET, the word implyes a kind of a ••nting after them,
2. This should exhort every one of us, to a diligent reading and studying these holy Scriptures, search the Scriptures Says our Saviour,, the word Implies a kind of a ••nting After them,
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& this too taken upon trust from others, or like that Bishop mentioned in the booke of Martyrs, who thanked God he never knew what was meant by the Old or New Testament:
& this too taken upon trust from Others, or like that Bishop mentioned in the book of Martyrs, who thanked God he never knew what was meant by the Old or New Testament:
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however, we ought to be stirred up to so necessary a duty as this is, especially in such times, wherein the meanest sort of people will upbraide our neglect of it, amongst many of whom, to our shame be it spoken, the Bible according to the letter is better known then ever Aristotle was amongst us,
however, we ought to be stirred up to so necessary a duty as this is, especially in such times, wherein the Meanest sort of people will upbraid our neglect of it, among many of whom, to our shame be it spoken, the bible according to the Letter is better known then ever Aristotle was among us,
there are Originalls to be known & consulted withall, antiquity to be searcht into and discussed, severall places to be reconciled, various acceptations of words and phrases to be weighed, and compared together:
there Are Originals to be known & consulted withal, antiquity to be searched into and discussed, several places to be reconciled, various acceptations of words and phrases to be weighed, and compared together:
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Rhetorick, to understand the severall Tropes and figures contained therein: Logick, to deduce consequences, and artificially to open places of Scripture:
Rhetoric, to understand the several Tropes and figures contained therein: Logic, to deduce consequences, and artificially to open places of Scripture:
But what may some of the younger sort here say, if the Scriptures be so hard as you make them, your exhortation will little prevaile with us, you will rather deterre us from reading them:
But what may Some of the younger sort Here say, if the Scriptures be so hard as you make them, your exhortation will little prevail with us, you will rather deter us from reading them:
besides, as the Oratour notes of the Elements of Sciences, and Sciences themselves, that they seem hard and difficult only to the first undertakers of them:
beside, as the Orator notes of the Elements of Sciences, and Sciences themselves, that they seem hard and difficult only to the First undertakers of them:
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there are many things indeed in holy writ foulded up in obscurity, but this is to make us more earnestly pray unto God to open our eyes, that we may behold the wondrous things of his Law:
there Are many things indeed in holy writ folded up in obscurity, but this is to make us more earnestly pray unto God to open our eyes, that we may behold the wondrous things of his Law:
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this is to tame the pride and arrogance of our nature, which is apt to spurne and undervalue things obvious, this is to enflame and raise up a generous holy minde unto a continuall reading and studying of them;
this is to tame the pride and arrogance of our nature, which is apt to spurn and undervalue things obvious, this is to inflame and raise up a generous holy mind unto a continual reading and studying of them;
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for as we count that man most valiant, who will venture upon hard and difficult enterprizes, in like manner may we esteem that man most holy and best minded, who will (as I may so speake) dare to be pious,
for as we count that man most valiant, who will venture upon hard and difficult Enterprises, in like manner may we esteem that man most holy and best minded, who will (as I may so speak) Dare to be pious,
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perhaps you may find something therein that may dampe and frighten your wild lusts, as they say that holy Father was presently converted upon the reading of that text Rom. 13. 12. The night is farre spent, the day is at hand, let us therefore cast off the workes of darkenesse,
perhaps you may find something therein that may damp and frighten your wild Lustiest, as they say that holy Father was presently converted upon the reading of that text Rom. 13. 12. The night is Far spent, the day is At hand, let us Therefore cast off the works of darkness,
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and so turned from his Atheisme upon the reading of the 1 Chapter of John: Againe, tollite, legite, perhaps you saw light through some temptations answered, some grievances of Conscience pacifyed upon thy diligent observance of his word, some judgement denounced against thy sinnes, some good thing or other, that may either comfort thee,
and so turned from his Atheism upon the reading of the 1 Chapter of John: Again, Take away, Read, perhaps you saw Light through Some temptations answered, Some grievances of Conscience pacified upon thy diligent observance of his word, Some judgement denounced against thy Sins, Some good thing or other, that may either Comfort thee,
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tollite, legite, take it up and read it, but read it with reverence, it is the Word of God, read it with discretion and judgements, by marking the connexion of them, by comparing one place with another,
Take away, Read, take it up and read it, but read it with Reverence, it is the Word of God, read it with discretion and Judgments, by marking the connexion of them, by comparing one place with Another,
read it lastly with method and order, distinctly going over that Booke which thou undertakest, least thou be always learning and never come to the knowledge of the truth.
read it lastly with method and order, distinctly going over that Book which thou undertakest, lest thou be always learning and never come to the knowledge of the truth.
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but yet I can find no Spirituall comfort from it, it doth not move me for all that, what shall I doe then to have comfort from it? The answering of this case will be very proper for us;
but yet I can find no Spiritual Comfort from it, it does not move me for all that, what shall I do then to have Comfort from it? The answering of this case will be very proper for us;
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but let such a man consider his fearfull estate, who can thus heare judgements denounced and yet not be shaken, mercies promised and yet not be melted;
but let such a man Consider his fearful estate, who can thus hear Judgments denounced and yet not be shaken, Mercies promised and yet not be melted;
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how can he expect Heaven who is thus carelesse of the instrument of his Salvation? doubtlesse that God who commanded the Jewes in the 6. Deut. 8. To bind his Laws for a signe upon their hands,
how can he expect Heaven who is thus careless of the Instrument of his Salvation? doubtless that God who commanded the Jews in the 6. Deuteronomy 8. To bind his Laws for a Signen upon their hands,
and that they should be as frontlets between their eyes, and that they should write them upon the posts and gates of their houses, must needs be mightily provoked at their contempt, who will not give his word any admission into their hearts or eares,
and that they should be as frontlets between their eyes, and that they should write them upon the posts and gates of their houses, must needs be mightily provoked At their contempt, who will not give his word any admission into their hearts or ears,
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1. They must continually pray unto God to take from them their heart of stone, and give unto them an heart of flesh, bestow upon them likewise the Spirit of wisedome and revelation of the knowledge of him that the eyes of their understanding being enlightned, they may know what is the hope of their calling, Ephes. 1. 16, 17. 2. They must examine themselves what worldly cares doe distract their minds, what prejudices and temptations doe enter into their hearts at the reading of the Word, which are like the thornes (in the parable) choaking the good seed of the Word.
1. They must continually pray unto God to take from them their heart of stone, and give unto them an heart of Flesh, bestow upon them likewise the Spirit of Wisdom and Revelation of the knowledge of him that the eyes of their understanding being enlightened, they may know what is the hope of their calling, Ephesians 1. 16, 17. 2. They must examine themselves what worldly Cares do distract their minds, what prejudices and temptations do enter into their hearts At the reading of the Word, which Are like the thorns (in the parable) choking the good seed of the Word.
3. They must seriously meditate upon the Word, read, and endeavour to remember it, for as meat doth that man little good, whose stomacke hath not a retentive faculty in it to retaine and disgest it, in like manner the Word of God being not chewed upon (as 'twere) by meditation,
3. They must seriously meditate upon the Word, read, and endeavour to Remember it, for as meat does that man little good, whose stomach hath not a retentive faculty in it to retain and digest it, in like manner the Word of God being not chewed upon (as 'twere) by meditation,
I might here farther enlarge upon this point, and confirme my exhortation of reading the holy Scriptures from their plainnesse and perfection, their subject and matter of them altogether divine, from their end, the Glory of God and mans Salvation, from their principall Author, GOD,
I might Here farther enlarge upon this point, and confirm my exhortation of reading the holy Scriptures from their plainness and perfection, their Subject and matter of them altogether divine, from their end, the Glory of God and men Salvation, from their principal Author, GOD,
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COncerning the Booke of Nature and the Creatures we have already spoken, we are to speake Concerning the Booke of the Scriptures; by the two former I told you we had only a confused ineffectuall knowledge of God, by this latter we have a more cleare, distinct, and saving knowledge of him;
Concerning the Book of Nature and the Creatures we have already spoken, we Are to speak Concerning the Book of the Scriptures; by the two former I told you we had only a confused ineffectual knowledge of God, by this latter we have a more clear, distinct, and Saving knowledge of him;
should we have been left only to the light of nature within us, and the conduct of the Creatures without us, we might have eternally groped in darknesse,
should we have been left only to the Light of nature within us, and the conduct of the Creatures without us, we might have eternally groped in darkness,
but never exactly worshipped and served through them, there must be then some higher Principle and fountaine, from whence we may draw the knowledge of his will, his grace,
but never exactly worshipped and served through them, there must be then Some higher Principle and fountain, from whence we may draw the knowledge of his will, his grace,
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now that which doth these things must needs be the Word of God, which instructing heretofore the old Patriarchs, either by Oracles or Vision, was at length by Moses proclaimed unto the Church,
now that which does these things must needs be the Word of God, which instructing heretofore the old Patriarchs, either by Oracles or Vision, was At length by Moses proclaimed unto the Church,
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and by what meanes he would bring them unto Heaven, so that as Christ said unto the woman of Samaria, Ioh. 4. 22. That both shee and her nation worshipped they knew not what, we say likewise of the Gentiles, they worshiped they knew not what God,
and by what means he would bring them unto Heaven, so that as christ said unto the woman of Samaria, John 4. 22. That both she and her Nation worshipped they knew not what, we say likewise of the Gentiles, they worshipped they knew not what God,
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or the true one in a false manner, for before Christs time Gods words being consined & closetted within the Church of the Jewes, no wonder that the Gentiles without the pale became vaine in their imaginations,
or the true one in a false manner, for before Christ time God's words being consigned & closeted within the Church of the Jews, no wonder that the Gentiles without the pale became vain in their Imaginations,
for as old and dimme eyes, though they may behold a faire volume, yet they cannot speak or read perhaps two words together without the help of spectacles, or some other glasse;
for as old and dim eyes, though they may behold a fair volume, yet they cannot speak or read perhaps two words together without the help of spectacles, or Some other glass;
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the Scriptures alone are the Cannon and Rule unto which we must square our selves in the service of God, the principium cognoscendi, that instrument and ladder, whereby we may climbe up into Heaven,
the Scriptures alone Are the Cannon and Rule unto which we must square our selves in the service of God, the principium cognoscendi, that Instrument and ladder, whereby we may climb up into Heaven,
Wherefore leaving the two former Bookes of Nature and the Creatures; we must enter now into a higher forme (as it were,) and learne the booke of the Scriptures; it shall be my taske therefore at present to open unto you the Doctrine of the Holy Scriptures out of these words, in prosecution of which,
Wherefore leaving the two former Books of Nature and the Creatures; we must enter now into a higher Form (as it were,) and Learn the book of the Scriptures; it shall be my task Therefore At present to open unto you the Doctrine of the Holy Scriptures out of these words, in prosecution of which,
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as of all other heads ensuing, I shall as I have told you endeavour to couch my matter in as short a roome as I can, that so I may the more speedily goe over the summe and substance of Christian Religion, which is the intent of this exercise,
as of all other Heads ensuing, I shall as I have told you endeavour to couch my matter in as short a room as I can, that so I may the more speedily go over the sum and substance of Christian Religion, which is the intent of this exercise,
and then I shall with all plainnesse, perspicuity, and method both open and apply the Doctrine, familiarly illustrating those things that are knotty and hard, without rambling and fetching in of things wich will not consist with my intended brevity and method:
and then I shall with all plainness, perspicuity, and method both open and apply the Doctrine, familiarly illustrating those things that Are knotty and hard, without rambling and fetching in of things which will not consist with my intended brevity and method:
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These words as I conceive are the most pertinent whereon I may build it, which are brought in as an argument to strengthen and confirme the Doctrine which Timothy had suckt in even from his youth,
These words as I conceive Are the most pertinent whereon I may built it, which Are brought in as an argument to strengthen and confirm the Doctrine which Timothy had sucked in even from his youth,
and the errours of evill men and seducers, doth give his Sonne Timothy an antidote aginst their poyson, exhorting him in the 14. verse, to continue in the Doctrine which he had received:
and the errors of evil men and seducers, does give his Son Timothy an antidote against their poison, exhorting him in the 14. verse, to continue in the Doctrine which he had received:
the times indeed are very evill, errours very rife, persecutions every where offered to the professours of the Gospell, but (saith he) continue thou in the things which thou hast learned &c. this exhortation he seems to presse by severall arguments, thou must continue in sound Doctrine.
the times indeed Are very evil, errors very rife, persecutions every where offered to the professors of the Gospel, but (Says he) continue thou in the things which thou hast learned etc. this exhortation he seems to press by several Arguments, thou must continue in found Doctrine.
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3. O Timothy thou must continue in those things thou hast learned, because from a child thou hast known the holy Scriptures, v. 15. thou hast been so long versed in the sacred truth,
3. Oh Timothy thou must continue in those things thou hast learned, Because from a child thou hast known the holy Scriptures, v. 15. thou hast been so long versed in the sacred truth,
4. From the perfection and profitable effect of the Sacred Scriptures, they are able to make thee wise unto Salvation through faith which is in Christ Jesus, thou must therefore continue in the Doctrine and Word of God,
4. From the perfection and profitable Effect of the Sacred Scriptures, they Are able to make thee wise unto Salvation through faith which is in christ jesus, thou must Therefore continue in the Doctrine and Word of God,
and 'tis profitable for Doctrine, for Reproofe, for Correction, for instruction in righteousnesse, and therefore the great profit of it in instructing thee in all things, which tend to Religion or well living,
and it's profitable for Doctrine, for Reproof, for Correction, for instruction in righteousness, and Therefore the great profit of it in instructing thee in all things, which tend to Religion or well living,
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and then in the 17. verse, the Apostle confirmes his exhortation from the end of the Holy Scriptures, which is, that the man of God may be perfect, &c. it is perfect in it self,
and then in the 17. verse, the Apostle confirms his exhortation from the end of the Holy Scriptures, which is, that the man of God may be perfect, etc. it is perfect in it self,
since then saith Paul the Doctrine which thou hast learnt hath so noble an Author of it as God, hath so profitable an use as to make men wise unto Salvation, to instruct, to reprove, to correct, and since it hath so admirable perfection in it,
since then Says Paul the Doctrine which thou hast learned hath so noble an Author of it as God, hath so profitable an use as to make men wise unto Salvation, to instruct, to reprove, to correct, and since it hath so admirable perfection in it,
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as to make the man of God perfect, & throughly furnished unto all good workes, good reason then my sonne Timothy, that be the times what they will, be errours never so plausibly entertained,
as to make the man of God perfect, & thoroughly furnished unto all good works, good reason then my son Timothy, that be the times what they will, be errors never so plausibly entertained,
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and truth never so violently opposed, that thou notwithstanding shouldest continue in the things which thou hast learned, in the Doctrine of the Scriptures which thou hast received:
and truth never so violently opposed, that thou notwithstanding Shouldst continue in the things which thou hast learned, in the Doctrine of the Scriptures which thou hast received:
The well understanding of which, together with the words read unto you, will much conduce to the opening of this my present Doctrine of the Scriptures:
The well understanding of which, together with the words read unto you, will much conduce to the opening of this my present Doctrine of the Scriptures:
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I shall therefore expound the words themselves more distinctly, and in the opening of them briefely touch upon some things, which I cannot handle at large,
I shall Therefore expound the words themselves more distinctly, and in the opening of them briefly touch upon Some things, which I cannot handle At large,
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well then here is the subject spoken of, the Scripture, set forth by its Author, GOD, by its use, 'tis profitable for Doctrine &c. by its end, which is, that the man of God may be perfect &c. All Scripture NONLATINALPHABET all writing,
well then Here is the Subject spoken of, the Scripture, Set forth by its Author, GOD, by its use, it's profitable for Doctrine etc. by its end, which is, that the man of God may be perfect etc. All Scripture all writing,
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for so the Word of God is called Scripture by way of eminency, it is the chiefest of al other writings which are so far accounted good or bad as they come neere to, or decline from this:
for so the Word of God is called Scripture by Way of eminency, it is the chiefest of all other writings which Are so Far accounted good or bad as they come near to, or decline from this:
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but here saith Beza, when the Apostle saith all Scripture, we must take heed least we understand any besides that which we call Canonicall, (that is) such bookes, which by reason of their Antiquity, their argument,
but Here Says Beza, when the Apostle Says all Scripture, we must take heed lest we understand any beside that which we call Canonical, (that is) such books, which by reason of their Antiquity, their argument,
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for there are other Books which either because the names of their Authors were unknown to the Prophets and Apostles are called Apocryphall or hidden, which though otherwise containing many usefull & profitable instructions, are yet notwithstanding to be hid and laid aside,
for there Are other Books which either Because the names of their Authors were unknown to the prophets and Apostles Are called Apocryphal or hidden, which though otherwise containing many useful & profitable instructions, Are yet notwithstanding to be hid and laid aside,
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nor taken notice of by Christ and his Apostles, since also they containe many things absurd and contrary one to another, we have reason to suspect that they were never given by inspiration of God:
nor taken notice of by christ and his Apostles, since also they contain many things absurd and contrary one to Another, we have reason to suspect that they were never given by inspiration of God:
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and phrases, which may every where occurre in holy Writ, were dictated unto the pen-men thereof by the Holy Ghost himselfe, so that Prophesy came not of old time by the will of men,
and phrases, which may every where occurre in holy Writ, were dictated unto the penmen thereof by the Holy Ghost himself, so that Prophesy Come not of old time by the will of men,
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but what may some say, is all that is contained in the Scripture the Word of God? Why then those impostures and calumnies of Sathan set down in the 3. of Gen. and 4. of Mathew; those erroneous sayings of Jobs Wife unto him, to curse God and dye, with the like, are the Word of God.
but what may Some say, is all that is contained in the Scripture the Word of God? Why then those Impostors and calumnies of Sathan Set down in the 3. of Gen. and 4. of Matthew; those erroneous sayings of Jobs Wife unto him, to curse God and die, with the like, Are the Word of God.
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and as the same wax, though of litte worth in it selfe, yet sealed and put in a bond may be of great concernement and value, in like manner those speeches of Heathen Authors cited by the Holy Ghost,
and as the same wax, though of litte worth in it self, yet sealed and put in a bound may be of great concernment and valve, in like manner those Speeches of Heathen Authors cited by the Holy Ghost,
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it remaines then, that all Scripture some way or other is given by inspiration of God, and therefore it is all one to say, the Scripture saith, and God saith, as may farther appeare from the 9. of the Romans 25. verse. and Gal. 4 30. All Scripture is given by inspiration of God, and is profitable:
it remains then, that all Scripture Some Way or other is given by inspiration of God, and Therefore it is all one to say, the Scripture Says, and God Says, as may farther appear from the 9. of the Romans 25. verse. and Gal. 4 30. All Scripture is given by inspiration of God, and is profitable:
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as the Bareans tryed Pauls Doctrine by searching the Scriptures, whether those things were so, Act. 17. 11. and therefore as those that carry false and Adulterate coine about them cannot endure to heare of a touchstone,
as the bereans tried Paul's Doctrine by searching the Scriptures, whither those things were so, Act. 17. 11. and Therefore as those that carry false and Adulterate coin about them cannot endure to hear of a touchstone,
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least thereby their impostures should be laid open, and their folly appeare unto all men: besides, this commodity I say, the Apostle saith, that 'tis profitable,
lest thereby their Impostors should be laid open, and their folly appear unto all men: beside, this commodity I say, the Apostle Says, that it's profitable,
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and the like, is above the reach and disquisition of a naturall understanding, and therefore we must of necessity be farther enlightned by the Word of God before we attaine unto the knowledge of these things;
and the like, is above the reach and disquisition of a natural understanding, and Therefore we must of necessity be farther enlightened by the Word of God before we attain unto the knowledge of these things;
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2. 'Tis profitable saith he NONLATINALPHABET for reproofe, there is no errour so plausibly broached, so strongly fortifyed and maintained by humane reason,
2. It's profitable Says he for reproof, there is no error so plausibly broached, so strongly fortified and maintained by humane reason,
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yet he himselfe is judged of no man, 1 Cor. 2 18. He that is rightly informed in the holy Scriptures, he to whom the Spirit hath revealed the will of God,
yet he himself is judged of no man, 1 Cor. 2 18. He that is rightly informed in the holy Scriptures, he to whom the Spirit hath revealed the will of God,
A man can never sinne soe closely but it will find him out, for the Word of God tryeth the reines & the heart, it is a two edged sword, dividing betwixt this joynts & the marrow,
A man can never sin so closely but it will find him out, for the Word of God trieth the reins & the heart, it is a two edged sword, dividing betwixt this Joints & the marrow,
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4. 'Tis profitable for instruction NONLATINALPHABET, instruant Patriarchae etiam errantes. The title of the 32. Psalme is a Psalme of instruction, the word seemes to me to imply the great profit of the Scriptures,
4. It's profitable for instruction, instruant Patriarchae etiam errands. The title of the 32. Psalm is a Psalm of instruction, the word seems to me to imply the great profit of the Scriptures,
so farre was our Apostle from forbidding any of what sort soever the reading of the Scriptures, that he makes it one of the main ends and uses of the written Word to instruct all men, even unto Children:
so Far was our Apostle from forbidding any of what sort soever the reading of the Scriptures, that he makes it one of the main ends and uses of the written Word to instruct all men, even unto Children:
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and strangers within thy gate without any distinction, Deut. 31. 12. And who bids us search the Scriptures, Joh. 5. 39? and who commands that the Word of God should dwell in us richly and abundantly? Had not laymen and ordinary people soules to be saved,
and Strangers within thy gate without any distinction, Deuteronomy 31. 12. And who bids us search the Scriptures, John 5. 39? and who commands that the Word of God should dwell in us richly and abundantly? Had not laymen and ordinary people Souls to be saved,
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as well as the greater Cardinalls and Priests, there were some reason that these precious things should not be cast unto such doggs, these Jewells to such Swine,
as well as the greater Cardinals and Priests, there were Some reason that these precious things should not be cast unto such Dogs, these Jewels to such Swine,
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but they expecting life from the same Christ as greater Schollars, why should they not with them have the same meanes to obtaine it? if the command of God lye thus indefinitely upon all men,
but they expecting life from the same christ as greater Scholars, why should they not with them have the same means to obtain it? if the command of God lie thus indefinitely upon all men,
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why should they be debarred from obeying that command? Secondly 'tis repugnant to the very designe of God in revealing his will in the Holy Scriptures, for whatsoever things were written a foretime were written for our learning, that we through patience and comfort of the Scriptures might have hope, Rom. 15. 4. why was the word written,
why should they be debarred from obeying that command? Secondly it's repugnant to the very Design of God in revealing his will in the Holy Scriptures, for whatsoever things were written a foretime were written for our learning, that we through patience and Comfort of the Scriptures might have hope, Rom. 15. 4. why was the word written,
why then shall they not have this hope through patience and comfort of the Scriptures? againe, Ephes. 6. 12. 17. the Apostle there shewing how that we wrestle not against flesh and blood,
why then shall they not have this hope through patience and Comfort of the Scriptures? again, Ephesians 6. 12. 17. the Apostle there showing how that we wrestle not against Flesh and blood,
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and now ought not poore ignorant soules thus to wrestle, thus to fight against powers, against the rulers of the darknesse of this world, against Spirituall wickednesse in high places? why then shall they not have this comfort? Why should they not be armed with that sword of the Spirit, the Word of God? When a Prince setteth forth a Proclamation 'tis penned in a language that all his Subjects may understand it,
and now ought not poor ignorant Souls thus to wrestle, thus to fight against Powers, against the Rulers of the darkness of this world, against Spiritual wickedness in high places? why then shall they not have this Comfort? Why should they not be armed with that sword of the Spirit, the Word of God? When a Prince sets forth a Proclamation it's penned in a language that all his Subject's may understand it,
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and doubtlesse 'tis the intent and end of God in proclaiming his Will and Word unto mankind, that all his People should read and understand what wonderous things he there revealeth for their Salvation;
and doubtless it's the intent and end of God in proclaiming his Will and Word unto mankind, that all his People should read and understand what wondrous things he there Revealeth for their Salvation;
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for otherwise what a vaine unprofitable thing would it be to kindle a light meerly to put it under a bushell, to bestow a rich treasure upon us (for so the Word is called) to be hid and clasped in a box:
for otherwise what a vain unprofitable thing would it be to kindle a Light merely to put it under a bushel, to bestow a rich treasure upon us (for so the Word is called) to be hid and clasped in a box:
when as in the times of the old Testament there were many Believers, as Job & his friends, who yet living not among the Jews, to whō then only were committed the Oracles of God, were destitute of the holy Scriptures: we answer, that as for Job & his friends they lived by computation of the best divines before the Law and the written Word;
when as in the times of the old Testament there were many Believers, as Job & his Friends, who yet living not among the jews, to whom then only were committed the Oracles of God, were destitute of the holy Scriptures: we answer, that as for Job & his Friends they lived by computation of the best Divines before the Law and the written Word;
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besides, what if it be granted that some believers there were under the Old Testament, who de facto had not the Scriptures, must it therefore now de jure be true, that the commonalty ought not to have them? under the Old Testament perhaps God might by vision,
beside, what if it be granted that Some believers there were under the Old Testament, who de facto had not the Scriptures, must it Therefore now de jure be true, that the commonalty ought not to have them? under the Old Testament perhaps God might by vision,
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or some other extraordinary way, reveale his will unto some of the Gentiles, as unto Job & others before their Conversion, which ways being not now to be expected, reason it is that all People should now fetch their knowledge of God from the Scriptures.
or Some other extraordinary Way, reveal his will unto Some of the Gentiles, as unto Job & Others before their Conversion, which ways being not now to be expected, reason it is that all People should now fetch their knowledge of God from the Scriptures.
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we answer, that the reason of this was, that those sacred monuments of Paul being to instruct all people besides the Romans, the Spirit thought it most convenient to write it in such a language which might most universally be understood,
we answer, that the reason of this was, that those sacred monuments of Paul being to instruct all people beside the Roman, the Spirit Thought it most convenient to write it in such a language which might most universally be understood,
it remaines that since the Scripture is profitable for instruction in Righteousnesse, good reason therefore it is, that all people being thus to be instructed should read the holy Scriptures, whose end it is (as the Apostle goes on) that the man of God may be perfect and throughly furnished unto all good works, NONLATINALPHABET, i. e. by comparing the 1 Tim. 6. 11. with this, the Minister or interpreter of God, such as Timothy was himselfe, that he might be perfect, throughly furnished unto all good workes:
it remains that since the Scripture is profitable for instruction in Righteousness, good reason Therefore it is, that all people being thus to be instructed should read the holy Scriptures, whose end it is (as the Apostle Goes on) that the man of God may be perfect and thoroughly furnished unto all good works,, i. e. by comparing the 1 Tim. 6. 11. with this, the Minister or interpreter of God, such as Timothy was himself, that he might be perfect, thoroughly furnished unto all good works:
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that he namely, who is of greatest concernement, and knowledge in the Church, may out of the Scriptures furnish himselfe with the knowledge of such dutyes, which belong unto God and his neighbour, there is no kind of good worke or duty, which can be thought upon,
that he namely, who is of greatest concernment, and knowledge in the Church, may out of the Scriptures furnish himself with the knowledge of such duties, which belong unto God and his neighbour, there is no kind of good work or duty, which can be Thought upon,
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2. That they are most perspicuous, and in the main most easily to be understood: for otherwise how could they be profitable for our instruction in righteousnesse.
2. That they Are most perspicuous, and in the main most Easily to be understood: for otherwise how could they be profitable for our instruction in righteousness.
for if the Minister himselfe can draw out of them all things necessary unto his duty, it will follow doubtlesse that they containe all things necessary for our Salvation,
for if the Minister himself can draw out of them all things necessary unto his duty, it will follow doubtless that they contain all things necessary for our Salvation,
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what these Scriptures are none here I suppose can be ignorant of, for you must needs conclude from what hath been spoken, that they are the Word of God,
what these Scriptures Are none Here I suppose can be ignorant of, for you must needs conclude from what hath been spoken, that they Are the Word of God,
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as he is of a Phylosopher or a Metaphysitian, that disallowes of a naturall body or entity, because these are things which are necessary to be presupposed of him:
as he is of a Philosopher or a Metaphysician, that disallows of a natural body or entity, Because these Are things which Are necessary to be presupposed of him:
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besides the impartialnesse and candour of the Pen-men of them, for so Moses setteth down the incest of his Parents, of whom he was begotten, Ex. 6. 2. and his own disobedience, Numb. 11. 11. Jonah his murmering,
beside the impartialness and candour of the Penmen of them, for so Moses sets down the Incest of his Parents, of whom he was begotten, Ex. 6. 2. and his own disobedience, Numb. 11. 11. Jonah his murmuring,
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besides also the quality & condition of the Pen-men, Amos an heardsman, Mathew a publican, the Apostles many of them fishermen, which evidently shew that there was some higher power which did instill into them that profoundnesse of wisedome, which all the art and Phylosophy in the world can never reach unto:
beside also the quality & condition of the Penmen, Amos an herdsman, Matthew a publican, the Apostles many of them fishermen, which evidently show that there was Some higher power which did instill into them that profoundness of Wisdom, which all the art and Philosophy in the world can never reach unto:
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Adde to these the consent and holy conspiracy (as 'twere) between all their writings, notwithstanding the great difference of times they wrote in, the remotenesse of places,
Add to these the consent and holy Conspiracy (as 'twere) between all their writings, notwithstanding the great difference of times they wrote in, the remoteness of places,
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besides these and sundry other reasons, I say, which may sufficiently declare who is the principall Authour of this holy writ, another great argument & testimony of their originall is, first, the truth and events of Scripture Prophesyes;
beside these and sundry other Reasons, I say, which may sufficiently declare who is the principal Author of this holy writ, Another great argument & testimony of their original is, First, the truth and events of Scripture Prophecies;
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and the time of his birth a hundred yeares before hand, as the Spirit by Esay did concerning Cyrus? and in the 1 of the Kings 13. concerning a Josias by name above 300 yeares say Annalist's before he was borne? could ever any of the cheating Oracles of the Heathens,
and the time of his birth a hundred Years before hand, as the Spirit by Isaiah did Concerning Cyrus? and in the 1 of the Kings 13. Concerning a Josiah by name above 300 Years say Annalist's before he was born? could ever any of thee cheating Oracles of the heathens,
as it did according to the promise made to Adam, Gen. 3. 15. we our selves of this Nation are living examples of the truth of holy predictions & succeeding events, the Scriptures many thousand yeares ago did foretell the calling of the Gentiles, for in him say they shall the Gentiles trust,
as it did according to the promise made to Adam, Gen. 3. 15. we our selves of this nation Are living Examples of the truth of holy predictions & succeeding events, the Scriptures many thousand Years ago did foretell the calling of the Gentiles, for in him say they shall the Gentiles trust,
2. But secondly, the miracles that were wrought by, and did accompany the teachers and writers of the Word, may sufficiently confirme our faith in the authority of the Scriptures themselves,
2. But secondly, the Miracles that were wrought by, and did accompany the Teachers and writers of the Word, may sufficiently confirm our faith in the Authority of the Scriptures themselves,
unlesse we are worse then the Magitians, who upon the Miracle of lice could cry out this is the finger of God, Exod. 8. 19. but how may we know that the Miracles we read in the Gospells are true,
unless we Are Worse then the Magicians, who upon the Miracle of lice could cry out this is the finger of God, Exod 8. 19. but how may we know that the Miracles we read in the Gospels Are true,
since by some the Gospell it selfe is doubted of? Answer, that were they not true they would have either been refuted or rejected by the men of those dayes,
since by Some the Gospel it self is doubted of? Answer, that were they not true they would have either been refuted or rejected by the men of those days,
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A 3d main argument of the Divinity of the Scriptures, may be that admirable force and power which they have upon the minds and hearts of men, which believe in them, sometimes to humble and cast down, sometimes to comfort and raise up the Spirits, what vigour doth it put into a man enabling him to resist even his own desires, to fight against his own flesh and blood, to suffer and beare all afflictions and tribulations for Christ his sake:
A 3d main argument of the Divinity of the Scriptures, may be that admirable force and power which they have upon the minds and hearts of men, which believe in them, sometime to humble and cast down, sometime to Comfort and raise up the Spirits, what vigour does it put into a man enabling him to resist even his own Desires, to fight against his own Flesh and blood, to suffer and bear all afflictions and tribulations for christ his sake:
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and motions of the flesh, that can put a Felix into a trembling, a stubborne Pharaoh into a relenting, that can give light unto the simple, stop the mouth of gainsayers, that can divide between the heart and the world, between a mans selfe and his selfe;
and motions of the Flesh, that can put a Felix into a trembling, a stubborn Pharaoh into a relenting, that can give Light unto the simple, stop the Mouth of gainsayers, that can divide between the heart and the world, between a men self and his self;
humane eloquence that can only move and perswade, this force and command; it comes with an NONLATINALPHABET, thus saith the Lord, and therefore exacts obedience.
humane eloquence that can only move and persuade, this force and command; it comes with an, thus Says the Lord, and Therefore exacts Obedience.
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Adde to all these the testimonies of all times concerning the Scriptures, their Antiquity, Moses being borne before the very Gods of the Heathens, the latest of the Prophets matching the antientest of the Phylosophers; adde also their constant preservation and continuance even till now, maugre all the fury and rage of Tyrants, the malice of Divells and divelish men, who have done,
Add to all these the testimonies of all times Concerning the Scriptures, their Antiquity, Moses being born before the very God's of the heathens, the latest of the prophets matching the Ancientest of the Philosophers; add also their constant preservation and Continuance even till now, maugre all the fury and rage of Tyrants, the malice of Devils and devilish men, who have done,
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men of all sorts, ignorant, who though they could not dispute, could yet dye for the truth, wise, rich, poore, of all ages and sexes, women, children, aged folkes, enduring all manner of torments, with all manner of torments, with all patience and constancy for the maintenance of Gods Word, and the truthes therein contained;
men of all sorts, ignorant, who though they could not dispute, could yet die for the truth, wise, rich, poor, of all ages and sexes, women, children, aged folks, enduring all manner of torments, with all manner of torments, with all patience and constancy for the maintenance of God's Word, and the truths therein contained;
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unlesse they be sealed with the Spirit of promise, as the Apostle speakes Ephes. 1. 13. we may be convicted by the foregoing arguments that God is the Authour of the Holy Scriptures,
unless they be sealed with the Spirit of promise, as the Apostle speaks Ephesians 1. 13. we may be convicted by the foregoing Arguments that God is the Author of the Holy Scriptures,
or how a man may savingly and truely know that the Scriptures are the Word of God and of divine authority? the Papists they say that the reason why they believe the Scriptures are the Word of God, is because the Church saith so, we say that the reason why we believe them so to be, is because they are in themselves worthy of all beliefe,
or how a man may savingly and truly know that the Scriptures Are the Word of God and of divine Authority? the Papists they say that the reason why they believe the Scriptures Are the Word of God, is Because the Church Says so, we say that the reason why we believe them so to be, is Because they Are in themselves worthy of all belief,
Our thesis, on which I shall ground my Discourse, shall be this, namely that the Authority of the Scriptures in esse cognito and quoad nos doth not so depend on the Church as on their own innate light,
Our thesis, on which I shall ground my Discourse, shall be this, namely that the authority of the Scriptures in esse cognito and quoad nos does not so depend on the Church as on their own innate Light,
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I say then, that the Authority of the Scriptures in esse cognito, and quoad nos, for though some of the Papists have been so impudent as to affirme, that the Scriptures have no more divine authority in them without the Testimony of the Church,
I say then, that the authority of the Scriptures in esse cognito, and quoad nos, for though Some of the Papists have been so impudent as to affirm, that the Scriptures have no more divine Authority in them without the Testimony of the Church,
then Aesops Fables or Ovid's Metamorphosis hath, yet some of the moderne and ingenuous of them doe acknowledge, that in themselves indeed they are of divine authority,
then Aesops Fables or Ovid's Metamorphosis hath, yet Some of the modern and ingenuous of them do acknowledge, that in themselves indeed they Are of divine Authority,
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but now will any one be so absurd to say, that the records or writings of a King doe receive authority from their Notary or Register, because he keeps them?
but now will any one be so absurd to say, that the records or writings of a King do receive Authority from their Notary or Register, Because he keeps them?
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Secondly, the Church may discerne and judge between true and false supposititions Scriptures, and that by examining them according to the originall Canon and platforme of Moses his Law, for my sheep saith our Saviour John 10. heare my voyce, and so can distinguish it from another;
Secondly, the Church may discern and judge between true and false supposititions Scriptures, and that by examining them according to the original Canon and platform of Moses his Law, for my sheep Says our Saviour John 10. hear my voice, and so can distinguish it from Another;
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but only to make us the more easily believe that Gold it is, in like manner the Church in its examining & distinguishing of Scriptures can be only said to confirm unto us the divinity of them, not in any wise, either in themselves or unto us, to make them divine.
but only to make us the more Easily believe that Gold it is, in like manner the Church in its examining & distinguishing of Scriptures can be only said to confirm unto us the divinity of them, not in any wise, either in themselves or unto us, to make them divine.
wherefore the true Church we honour in respect of these things, but we doe not adore it and make it of greater Authority then the Scriptures themselves. Wherefore
Wherefore the true Church we honour in respect of these things, but we do not adore it and make it of greater authority then the Scriptures themselves. Wherefore
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their own innate light I say for saith Chamier there is in the Scriptures a peculiaris genius and strein, whereby they may upon examination be easily discovered to be the Word of God,
their own innate Light I say for Says Chamier there is in the Scriptures a peculiaris genius and strain, whereby they may upon examination be Easily discovered to be the Word of God,
as a Critick will know by the phrase and stile, and the like, that such a book is Lyvies, such an one Juvenalls, so also will a Christian upon the due search & triall of the holy Scriptures by their matter Heavenly, by their stile deep,
as a Critic will know by the phrase and style, and the like, that such a book is Lyvies, such an one Juvenalls, so also will a Christian upon the due search & trial of the holy Scriptures by their matter Heavenly, by their style deep,
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and by their divine phrase mysticall, presently conclude that they are the Word of God, and that they can have no other Author then the King of Heaven:
and by their divine phrase mystical, presently conclude that they Are the Word of God, and that they can have no other Author then the King of Heaven:
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well then what is it that must ultimately perswade us and assure a child of God certitudine fidei with an assurance of faith that the Scriptures are the Word of God? the Church that cannot,
well then what is it that must ultimately persuade us and assure a child of God Certitude fidei with an assurance of faith that the Scriptures Are the Word of God? the Church that cannot,
for how can that infuse faith, which the Scriptures every where set forth to be the Gift of God? what then is it that assures us? doubtlesse the Spirit of God co-working with us,
for how can that infuse faith, which the Scriptures every where Set forth to be the Gift of God? what then is it that assures us? doubtless the Spirit of God Co-working with us,
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thus verifyed by the truth of the Prophesyes contained in it, this Word that hath so perfect a consent within its self, that hath so admirable efficacy upon the hearers and readers thereof, that hath been so wonderfully preserved in all ages, that this Word,
thus verified by the truth of the Prophecies contained in it, this Word that hath so perfect a consent within its self, that hath so admirable efficacy upon the hearers and Readers thereof, that hath been so wonderfully preserved in all ages, that this Word,
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or as those Samaritans who did believe in part on Christ for the saying of the woman, were yet notwithstanding further confirmed & established in the faith of him,
or as those Samaritans who did believe in part on christ for the saying of the woman, were yet notwithstanding further confirmed & established in the faith of him,
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when they heard his own words John 4. 24. in like manner though we may historically believe that the Scriptures are the Word of God because the Church saith so,
when they herd his own words John 4. 24. in like manner though we may historically believe that the Scriptures Are the Word of God Because the Church Says so,
because it is that alone which doth open the eyes to behold the wondrous things of the Law, Psal. 119. 18. 'tis that alone which leadeth into all truth, Joh. 16. 13. 'tis that alone which inseparably accompanys the faithfull in the Scriptures, My Spirit which is upon thee,
Because it is that alone which does open the eyes to behold the wondrous things of the Law, Psalm 119. 18. it's that alone which leads into all truth, John 16. 13. it's that alone which inseparably accompanys the faithful in the Scriptures, My Spirit which is upon thee,
and my words which I have put in thy mouth shall not depart out of thy mouth, Isa. 59. 21. and therefore 'tis that alone which gives strongest evidence unto its selfe speaking in the Scriptures, if yee receive the witnesse of men, the witnesse of God is greater saith S. Paul; the witnesse of the Church is but the witnesse of men,
and my words which I have put in thy Mouth shall not depart out of thy Mouth, Isaiah 59. 21. and Therefore it's that alone which gives Strongest evidence unto its self speaking in the Scriptures, if ye receive the witness of men, the witness of God is greater Says S. Paul; the witness of the Church is but the witness of men,
it remaines that I should practically apply what hath been already spoken, but this, together with the other propertyes of Scriptures, their perspicuity and perfection, I shall leave to the next part.
it remains that I should practically apply what hath been already spoken, but this, together with the other properties of Scriptures, their perspicuity and perfection, I shall leave to the next part.
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IN this Chapter the Apostle armes his Philippians against their false teachers, by opposing his own judgement and example to their erroneous and lying suggestions.
IN this Chapter the Apostle arms his Philippians against their false Teachers, by opposing his own judgement and Exampl to their erroneous and lying suggestions.
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and would fain slink into circumcision, and other ceremoniall performances, and joyne them with Christ, teaching that these were necessary to Justification,
and would fain slink into circumcision, and other ceremonial performances, and join them with christ, teaching that these were necessary to Justification,
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if any man thinketh he hath whereof he may trust in the flesh, I more, v. 4, 5, 6 but well, (saith he) doe you think that either you or I are the better for these things,
if any man Thinketh he hath whereof he may trust in the Flesh, I more, v. 4, 5, 6 but well, (Says he) do you think that either you or I Are the better for these things,
or a jot the nearer Heaven? certainly in no wise, and therefore I would have you Philippians (to whom I write) take notice for your own example, that I am of a contrary judgement to these seducers;
or a jot the nearer Heaven? Certainly in no wise, and Therefore I would have you Philippians (to whom I write) take notice for your own Exampl, that I am of a contrary judgement to these seducers;
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but when once the knowledge of Christ dawn'd in upon me, those things which in my judgement were NONLATINALPHABET gain, profitable to me (that is) and meritorious in order to my Salvation, I presently thought to be NONLATINALPHABET, things that I were like to loose by, should I trust in them, rather hinderers then promoters of my Salvation;
but when once the knowledge of christ dawned in upon me, those things which in my judgement were gain, profitable to me (that is) and meritorious in order to my Salvation, I presently Thought to be, things that I were like to lose by, should I trust in them, rather hinderers then promoters of my Salvation;
yet I count my present good workes and righteousnesses yea NONLATINALPHABET Quaecun { que } in mundo sunt (saith Ambrose) all my learning and parts, every thing besides, but losse, pernicious, raw, empty things for the excellency of the knowlege of Christ Jesus my Lord.
yet I count my present good works and Righteousness yea Quaecun { que } in mundo sunt (Says Ambrose) all my learning and parts, every thing beside, but loss, pernicious, raw, empty things for the excellency of the knowledge of christ jesus my Lord.
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NONLATINALPHABET yea doubtlesse in good truth, what I said (verse 7.) was true at my first conversion, is much more true now, viz. that I count all things as losse for the excellency of the knowledg of Christ Jesus my Lord:
yea doubtless in good truth, what I said (verse 7.) was true At my First conversion, is much more true now, viz. that I count all things as loss for the excellency of the knowledge of christ jesus my Lord:
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the words in themselves and in their relation to the former, will afford many observations. 1. Obs. That no outward priviledges are of any profit to Salvation:
the words in themselves and in their Relation to the former, will afford many observations. 1. Obs. That no outward privileges Are of any profit to Salvation:
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before his conversion, he counts losse; yea doubtlesse and all things besides, he meanes his goodnesse also after conversion, this he counts no better for the excellency of the knowledge of Christ Jesus.
before his conversion, he counts loss; yea doubtless and all things beside, he means his Goodness also After conversion, this he counts no better for the excellency of the knowledge of christ jesus.
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though his braine may be full of notionall truths, yet his heart may be empty of any comfortable experiences of his Lord and Saviour, He cannot with Thomas say, my Lord and my God;
though his brain may be full of notional truths, yet his heart may be empty of any comfortable experiences of his Lord and Saviour, He cannot with Thomas say, my Lord and my God;
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and this is that knowledge of Christ that Paul prefers in the text, he counts all things as losse and dung in comparison of it, the more he knew Christ, the lesse he regarded other things;
and this is that knowledge of christ that Paul prefers in the text, he counts all things as loss and dung in comparison of it, the more he knew christ, the less he regarded other things;
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Every science before it is perfectly gotten supposeth an assent to some undemonstrable principles, which are foundations of it; thus, for one instance;
Every science before it is perfectly got Supposeth an assent to Some undemonstrable principles, which Are foundations of it; thus, for one instance;
so that even in these things faith seemes to be principium intellectus, as Cusanus speakes, the prime engine that sets the understanding aworke in the pursuit of knowledge;
so that even in these things faith seems to be principium Intellectus, as Cusanus speaks, the prime engine that sets the understanding awork in the pursuit of knowledge;
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and believeth on him that sent me, hath everlasting Life, Joh. 5. 24. we must first hearken to his Word before we can believe on him, and have everlasting life.
and Believeth on him that sent me, hath everlasting Life, John 5. 24. we must First harken to his Word before we can believe on him, and have everlasting life.
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For as Gods knowing his people implyes his love towards them in Scripture, the Lord knows the way of the Righteous, Psal. 1. v. 6. so his peoples knowing of God implyes also affection towards him;
For as God's knowing his people Implies his love towards them in Scripture, the Lord knows the Way of the Righteous, Psalm 1. v. 6. so his peoples knowing of God Implies also affection towards him;
had they known it, they would not have crucified the Lord of Glory, 1 Cor. 2. 8. and John 15. 21. and c. 16. v. 3. All these things (meaning persecutions) saith Christ, they will doe unto you,
had they known it, they would not have Crucified the Lord of Glory, 1 Cor. 2. 8. and John 15. 21. and c. 16. v. 3. All these things (meaning persecutions) Says christ, they will do unto you,
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for there is such an intimacy and union between the truth and goodnesse of divine objects, that whosoever rightly understands the one will presently imbrace the other;
for there is such an intimacy and Union between the truth and Goodness of divine objects, that whosoever rightly understands the one will presently embrace the other;
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and how can we be said truely to know him as the fairest of ten-thousand, as our Saviour, Reconciler, Lord and God? unlesse our hearts be carryed forth in a high esteem and love of him:
and how can we be said truly to know him as the Fairest of Ten-thousand, as our Saviour, Reconciler, Lord and God? unless our hearts be carried forth in a high esteem and love of him:
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and did we but justly understand the admirable goodnesse and excellencies of Christ, we should be more taken with him, we should keep his commandements with more observance,
and did we but justly understand the admirable Goodness and excellencies of christ, we should be more taken with him, we should keep his Commandments with more observance,
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when we have an Idea of him in our Braine, and not so much as a lust Crucified by the Knowledge of his death, not one grace the more implanted by the knowledge of his Resurrection;
when we have an Idea of him in our Brain, and not so much as a lust crucified by the Knowledge of his death, not one grace the more implanted by the knowledge of his Resurrection;
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you will not count him a good Physitian that knoweth only the name, figure, and shape of an hearb in Gerhard or Mathiolus, and not the use and application of the same,
you will not count him a good physician that Knoweth only the name, figure, and shape of an herb in Gerhard or Mathiolus, and not the use and application of the same,
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and so neither can ye call him a knowing Christian that can discourse only of Christ in generall, being in the meane while ignorant of the benefits and the comfortable application of them:
and so neither can you call him a knowing Christian that can discourse only of christ in general, being in the mean while ignorant of the benefits and the comfortable application of them:
unlesse he can feele Christs spirit, as Thomas did corporally, and say, My Lord and My God, Joh. 20. 28. in all true knowledge the Acts of the understanding are reflexive, the soule will start back and rebound upon its selfe, it will first goe out unto Christ its direct object,
unless he can feel Christ Spirit, as Thomas did corporally, and say, My Lord and My God, John 20. 28. in all true knowledge the Acts of the understanding Are reflexive, the soul will start back and rebound upon its self, it will First go out unto christ its Direct Object,
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and there diligently examine the matter, and you will quickly find whether you believe in Christ or have any communion with him, which cannot be rightly known unlesse you so examine your selves,
and there diligently examine the matter, and you will quickly find whither you believe in christ or have any communion with him, which cannot be rightly known unless you so examine your selves,
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Flesh and blood hath not revealed it unto thee, saith Christ of himselfe to Simon Peter, but my Father which is in Heaven, Mat. 16. v. 17. neither carnall reason nor humane wisedome can ever suggest Christ unto us:
Flesh and blood hath not revealed it unto thee, Says christ of himself to Simon Peter, but my Father which is in Heaven, Mathew 16. v. 17. neither carnal reason nor humane Wisdom can ever suggest christ unto us:
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now the knowledg of Christ doth much exceed the reach of naturall disquisition, 'tis the wisedome of God in a mystery, hidden wisedome, which none of the princes of this world knew, 1 Cor. 2. we attaine usually unto naturall knowledg by much industry & turmoile of body & minde, when our understanding doth out of some imperfect hintes,
now the knowledge of christ does much exceed the reach of natural disquisition, it's the Wisdom of God in a mystery, hidden Wisdom, which none of the Princes of this world knew, 1 Cor. 2. we attain usually unto natural knowledge by much industry & turmoil of body & mind, when our understanding does out of Some imperfect hintes,
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yea and the Spirit of God, as they are quoted by Lud. Vives & Morney in their bookes de veritate Religionis, so that the meer historiall knowledge of Christ doth originally arise from revelation,
yea and the Spirit of God, as they Are quoted by Lud. Vives & Morney in their books the veritate Religion, so that the mere historial knowledge of christ does originally arise from Revelation,
how much more then doth the true saving knowledge of him descend immediately from the Spirit of God, enlightning our understandings to see him, opening our hearts to embrace him,
how much more then does the true Saving knowledge of him descend immediately from the Spirit of God, enlightening our understandings to see him, opening our hearts to embrace him,
and fasting and weeping and mourning for our ignorance, that God would come from above into us and instruct us in the excellent knowledge of him, who indeed to them that perish is foolishnesse,
and fasting and weeping and mourning for our ignorance, that God would come from above into us and instruct us in the excellent knowledge of him, who indeed to them that perish is foolishness,
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2 This is the alone saving knowledge, that is, this is life eternall that they might know thee the only true God and Jesus Christ whom thou hast sent, Ioh. 17. 3. There is no other name given under Heaven by whom we can be saved;
2 This is the alone Saving knowledge, that is, this is life Eternal that they might know thee the only true God and jesus christ whom thou hast sent, John 17. 3. There is no other name given under Heaven by whom we can be saved;
how can we enter into life, but by the way, by the doore? how can we see the Father but by the Sonne, who reveales him? So that to assigne Salvation to such as never so much as dream't of Christ, is a presumption not justifiable by Scripture or reason:
how can we enter into life, but by the Way, by the door? how can we see the Father but by the Son, who reveals him? So that to assign Salvation to such as never so much as dreamt of christ, is a presumption not justifiable by Scripture or reason:
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'Tis only that light of the world, as the Evangelist saith, that NONLATINALPHABET, that Sunne of the soule (as the Father stiles him) that shewes us the way to eternall happinesse,
It's only that Light of the world, as the Evangelist Says, that, that Sun of the soul (as the Father stile him) that shows us the Way to Eternal happiness,
since without faith in him 'tis impossible to please God, and all the best righteousnesses of naturall men are but menstruous raggs, splendid abominations;
since without faith in him it's impossible to please God, and all the best Righteousness of natural men Are but menstruous rags, splendid abominations;
Though Clemens Alexandrinus, and many of the Schoolmen, & Zuinglius seem to teach the contrary, perhaps more out of charity to soe many poore soules, that otherwise they thought must inevitably perish,
Though Clemens Alexandrian, and many of the Schoolmen, & Zwingli seem to teach the contrary, perhaps more out of charity to so many poor Souls, that otherwise they Thought must inevitably perish,
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and seriously who could without trembling think of the sad condition of those poor wretches that the revealed Word of God concludes them under, were it not for this, that God ha's unsearcheable wayes to save those that we most despair of, that the insinite mercifull creator can by meanes altogether unknown to us, display his Sonne even to those that sit in darkenesse, and the regions of death. But to hasten.
and seriously who could without trembling think of the sad condition of those poor wretches that the revealed Word of God concludes them under, were it not for this, that God ha unsearchable ways to save those that we most despair of, that the Infinite merciful creator can by means altogether unknown to us, display his Son even to those that fit in darkness, and the regions of death. But to hasten.
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for the entrance of it giveth light and understanding to the simple, Ps 119. v. 130. must not the approach of light be needs be pleasant to those under the poles after halfe a years darknesse,
for the Entrance of it gives Light and understanding to the simple, Psalm 119. v. 130. must not the approach of Light be needs be pleasant to those under the poles After half a Years darkness,
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and can the Sun of Righteousnesse think ye be otherwise when he riseth in a poore soule, that hath laid thirty, forty, perhaps fifty yeares togeither in blindnesse and ignorance? O how comfortable a thing will it then be unto him to see himselfe translated out of darkenesse into marvellous light, to find the eyes of his understanding opened, the veile taken off,
and can the Sun of Righteousness think you be otherwise when he Riseth in a poor soul, that hath laid thirty, forty, perhaps fifty Years together in blindness and ignorance? O how comfortable a thing will it then be unto him to see himself translated out of darkness into marvellous Light, to find the eyes of his understanding opened, the veil taken off,
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and his sinnes pardoned, which were as a thick cloud to hinder him from the sight of his Saviour, all the wayes of wisedome are wayes of pleasantnesse and her paths peace, Prov. 3. 17. What more pleasant then light? why Christ is the true light:
and his Sins pardoned, which were as a thick cloud to hinder him from the sighed of his Saviour, all the ways of Wisdom Are ways of pleasantness and her paths peace, Curae 3. 17. What more pleasant then Light? why christ is the true Light:
Joh. 1. what more delightsome to the tast then hony? His statutes are sweeter then the hony or hony-combe, Psal. 19. what more taketh us then ease and rest? his very yoake is easie and his burden light, Mat. 11. 'tis ignorance of Christ that makes his wayes seem unpleasant to us;
John 1. what more delightsome to the taste then honey? His statutes Are Sweeten then the honey or honeycomb, Psalm 19. what more Takes us then ease and rest? his very yoke is easy and his burden Light, Mathew 11. it's ignorance of christ that makes his ways seem unpleasant to us;
for a hungry soule to feed upon Manna and the bread that came down from Heaven? they know what comfort there is in the kisses of his mouth, in his love that is better then wine, in his abode and supping with you;
for a hungry soul to feed upon Manna and the bred that Come down from Heaven? they know what Comfort there is in the Kisses of his Mouth, in his love that is better then wine, in his Abided and supping with you;
and therefore no wonder that all their delight is to dowze themselves in carnall pleasures, to eate and drinke and rise up to play, that they are so averse from dutyes,
and Therefore no wonder that all their delight is to dowze themselves in carnal pleasures, to eat and drink and rise up to play, that they Are so averse from duties,
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and therefore what the Phylospher said of naturall knowledge, we may more properly say of divine, that 'tis NONLATINALPHABET a rest and repose of the soule;
and Therefore what the Phylospher said of natural knowledge, we may more properly say of divine, that it's a rest and repose of the soul;
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whereas naturall bodies in their proper places, so the soule of man rests contented and satisfied in Christ, in whom are hid all the treasures of wisedome and knowledge, Col. 2. v. 3. There is enough in him to fill the soul up to the brim,
whereas natural bodies in their proper places, so the soul of man rests contented and satisfied in christ, in whom Are hid all the treasures of Wisdom and knowledge, Col. 2. v. 3. There is enough in him to fill the soul up to the brim,
no naturall object can satisfy the soule, because the desires there of being boundlesse, & infinite, it presently digests & swallowes up all finite things,
no natural Object can satisfy the soul, Because the Desires there of being boundless, & infinite, it presently digests & Swallows up all finite things,
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but now Christ both in his nature and Graces is so commensurate and proportionable an object for the soule, that it may eternally feed upon him to full content and satisfaction;
but now christ both in his nature and Graces is so commensurate and proportionable an Object for the soul, that it may eternally feed upon him to full content and satisfaction;
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so those the intellectuall appetite, it satisfieth the longing soule and filleth the hungry soule with goodnesse, Psal. 107. v. 9. wherefore then saith the Prophet Esay 55. v. 2. doe yee spend money for that which is not bread,
so those the intellectual appetite, it Satisfieth the longing soul and fills the hungry soul with Goodness, Psalm 107. v. 9. Wherefore then Says the Prophet Isaiah 55. v. 2. do ye spend money for that which is not bred,
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Lastly, This is an ever-increasing rising knowledge, there is a growth in it 2 Pet. 3. 18. we go from one degree of it to another 'till we become perfect men;
Lastly, This is an ever-increasing rising knowledge, there is a growth in it 2 Pet. 3. 18. we go from one degree of it to Another till we become perfect men;
in our first conversion we are but children and babes in Christ, of little understanding and knowledge, 'till by prayer, temptations, experiences, often supplyes and returnes of grace, we become strong in faith, nothing doubting,
in our First conversion we Are but children and babes in christ, of little understanding and knowledge, till by prayer, temptations, experiences, often supplies and returns of grace, we become strong in faith, nothing doubting,
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and encrease in wisedome and all spirituall understanding, Christ doth not discover himselfe all at once to the Soule but NONLATINALPHABET and NONLATINALPHABET peicemeale and in diverse manners, here a little, and there a little.
and increase in Wisdom and all spiritual understanding, christ does not discover himself all At once to the Soul but and peicemeale and in diverse manners, Here a little, and there a little.
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and more thankfull for our present illumination: he never so clearly presents himselfe to any, but that the knowledge is still improveable, and may receive farther increase;
and more thankful for our present illumination: he never so clearly presents himself to any, but that the knowledge is still improveable, and may receive farther increase;
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yet generally we see him clearer and clearer, as these ragges of flesh weare and rot from off us, 'till at length when the soule is got lose of this prison of clay, it knowes him immediately without the helpe of a glasse, now we know him but in part,
yet generally we see him clearer and clearer, as these rags of Flesh wear and rot from off us, till At length when the soul is god loose of this prison of clay, it knows him immediately without the help of a glass, now we know him but in part,
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Faith as the Spouse in the Canticles seems to be pleased even with the outward draught and comlinesse of a Saviour, to see him in glory sittting at Gods right hand,
Faith as the Spouse in the Canticles seems to be pleased even with the outward draught and comeliness of a Saviour, to see him in glory sittting At God's right hand,
or whether the Promises of Christ, those breasts of consolation at which this knowledge lyes still sucking and delighting it selfe in, they are excellent things, precious Promises, in which the soule can find more comfort then in all the earthly joyes & pleasures of this world;
or whither the Promises of christ, those breasts of consolation At which this knowledge lies still sucking and delighting it self in, they Are excellent things, precious Promises, in which the soul can find more Comfort then in all the earthly Joys & pleasures of this world;
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or lastly, whether we consider the mysterys it containes, they are admirable mysteryes, and without controversy (saith the Apostle 1 Tim. 3. v. 16.) Great is the mysterie of Godlinesse, God was manifest in the flesh, justifyed of the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, received up into Glory;
or lastly, whither we Consider the mysterys it contains, they Are admirable Mysteres, and without controversy (Says the Apostle 1 Tim. 3. v. 16.) Great is the mystery of Godliness, God was manifest in the Flesh, justified of the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, received up into Glory;
sure I am, that a Christians profession is altogeither taken up in a mystery, such a mysterie that had the Angells themselves (pardon the expression) been bound prentice to understand it, they had without Gods speciall revelation remain'd altogeither ignorant of it;
sure I am, that a Christians profession is altogeither taken up in a mystery, such a mystery that had the Angels themselves (pardon the expression) been bound prentice to understand it, they had without God's special Revelation remained altogeither ignorant of it;
even now that this great mystery of our Redemption is made manifest unto the world, see 'tis so full of admirable inscrutable excellencys, that the Angells themselves desire yet to be Pupills unto it;
even now that this great mystery of our Redemption is made manifest unto the world, see it's so full of admirable inscrutable excellencys, that the Angels themselves desire yet to be Pupils unto it;
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and therefore the Apostle Col. 1. v. 15. saith, he is the Image of the invisible God, God himselfe he lives in inaccessible light, no man can see him and live,
and Therefore the Apostle Col. 1. v. 15. Says, he is the Image of the invisible God, God himself he lives in inaccessible Light, no man can see him and live,
but it hath pleased him to manifest himselfe in Christ, in whom dwels the Godhead bodily, whatsoever glory, whatsoever wisedome, whatsoever power is in God, is plainly drawn forth and exprest in Christ;
but it hath pleased him to manifest himself in christ, in whom dwells the Godhead bodily, whatsoever glory, whatsoever Wisdom, whatsoever power is in God, is plainly drawn forth and expressed in christ;
so that the Gentiles by falsely spelling and putting togeither their letters read God in a monstrous prodigious manner and become vaine in their imaginations,
so that the Gentiles by falsely spelling and putting together their letters read God in a monstrous prodigious manner and become vain in their Imaginations,
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so methinks the Gentiles having nothing to study God in, but the dull and darke print of the Creatures, presently fell into grosse mistakes and multitudes of errors concerning him, for they changed the glory of the incorruptible God into an image made like unto coruptible man,
so methinks the Gentiles having nothing to study God in, but the dull and dark print of the Creatures, presently fell into gross mistakes and Multitudes of errors Concerning him, for they changed the glory of the incorruptible God into an image made like unto coruptible man,
and to birds, and four-footed beasts and creeping things, Rom. 1. v. 23. but now Christ is so cleer a representation of his Father, that if we know him aright, we cannot mistake God at all, He and his Father are one, so that you may comprehend and know him as it were, for he that seeth him seeth the Father,
and to Birds, and fourfooted beasts and creeping things, Rom. 1. v. 23. but now christ is so clear a representation of his Father, that if we know him aright, we cannot mistake God At all, He and his Father Are one, so that you may comprehend and know him as it were, for he that sees him sees the Father,
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Ecaelo descendit the heathen could say, now we cannot know Christ aright, but we must know our selves also, know in what a miserable and wretched estate we are without him,
Ecaelo descendit the heathen could say, now we cannot know christ aright, but we must know our selves also, know in what a miserable and wretched estate we Are without him,
so when Christ beames in upon the soule, the filthinesse and corruption of our hearts and lives doe straight way appeare, we then see what a horrid thing sinne is, that put so blessed a Saviour to so cruell a death:
so when christ beams in upon the soul, the filthiness and corruption of our hearts and lives do straight Way appear, we then see what a horrid thing sin is, that put so blessed a Saviour to so cruel a death:
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before we know Christ, the Divell doth cast a mist before our eyes, & so hood-winks our soules that we cannot see where we are, what we are, or whither we are going;
before we know christ, the devil does cast a missed before our eyes, & so hoodwinks our Souls that we cannot see where we Are, what we Are, or whither we Are going;
Through Grace we know what sinne is, how to debase our selves and advance Christ. First, Is it so, that the knowledge of Christ is the most excellent knowledge;
Through Grace we know what sin is, how to debase our selves and advance christ. First, Is it so, that the knowledge of christ is the most excellent knowledge;
is it the glory of a Christian to be more perfect in this, to teach this, to learne this? then it should reprove all those who make not this the main end & scope of their studies and endeavours. As
is it the glory of a Christian to be more perfect in this, to teach this, to Learn this? then it should reprove all those who make not this the main end & scope of their studies and endeavours. As
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such in the language of S. Paul doe make the Crosse of Christ of none effect, 1 Cor. 1. 17. whilst they labour to possesse men with the love of their affected streines more then with the naked and simple truth of the Gospell:
such in the language of S. Paul do make the Cross of christ of none Effect, 1 Cor. 1. 17. while they labour to possess men with the love of their affected strains more then with the naked and simple truth of the Gospel:
more-over we are not to deale with flesh and blood, but with principalityes and powers; the lusts of men they are to be blasted and beaten down by us;
moreover we Are not to deal with Flesh and blood, but with principalities and Powers; the Lustiest of men they Are to be blasted and beaten down by us;
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why is that zealous thirst after applause, and to set up our selves more then our Saviour? why is it then men desire oftentimes more to display their own reading then the knowledge of Christ and him crucifyed? not as if there were no use of humane learning in the mystery of the Word, Paul himselfe made use of a Poet to convince the Athenians, Act. 17. nor doe we speake this to countenance those that doe the worke of the Lord negligently, and bring the lame, saplesse, undigested notions, to this sacrifice:
why is that zealous thirst After applause, and to Set up our selves more then our Saviour? why is it then men desire oftentimes more to display their own reading then the knowledge of christ and him Crucified? not as if there were no use of humane learning in the mystery of the Word, Paul himself made use of a Poet to convince the Athenians, Act. 17. nor do we speak this to countenance those that do the work of the Lord negligently, and bring the lame, sapless, undigested notions, to this sacrifice:
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O that God would be pleased to convince all of us, especially the forward youth of this University, of the tremendous burthen that lyes upon the shoulders of a Minister, Opus Angelis formidandum, but to return:
O that God would be pleased to convince all of us, especially the forward youth of this university, of the tremendous burden that lies upon the shoulders of a Minister, Opus Angels formidandum, but to return:
but only we ought to take heed, that Hagar doe not justle out Sarah; that the handmaid, secular learning doe not take place in our affections above the free woman, the knowledge of Christ; that our Sermons savour not more of learning,
but only we ought to take heed, that Hagar do not justle out Sarah; that the handmaid, secular learning do not take place in our affections above the free woman, the knowledge of christ; that our Sermons savour not more of learning,
then that the knowledge of Christ, are more taken with an Aristotle, a Plato, perhaps a Romance, or playbooke, then a Prophet or an Apostle; suffering in the mean while poor illiterate men to rise up and carry away Heaven from them,
then that the knowledge of christ, Are more taken with an Aristotle, a Plato, perhaps a Romance, or playbooke, then a Prophet or an Apostle; suffering in the mean while poor illiterate men to rise up and carry away Heaven from them,
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and O then what will become of the wise, the Scribe, the disputer of this world? will it not then appeare that the wisedome of this world was foolishnesse;
and Oh then what will become of the wise, the Scribe, the disputer of this world? will it not then appear that the Wisdom of this world was foolishness;
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or lastly, is it because they find more content in worldly wisedome? why let the wise man speake what content there can be therein Eccles. 1. 18. in much wisedome there is much griefe,
or lastly, is it Because they find more content in worldly Wisdom? why let the wise man speak what content there can be therein Eccles. 1. 18. in much Wisdom there is much grief,
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so much distraction by occasion of new doubts and difficulties &c. whereas now the true saving knowledge of Christ brings a serenity and composednesse of mind with it, purgeth and resineth the soule from those darke mists of corruption, sanctifyes and sweetens all other learning,
so much distraction by occasion of new doubts and difficulties etc. whereas now the true Saving knowledge of christ brings a serenity and composedness of mind with it, Purgeth and resineth the soul from those dark mists of corruption, Sanctifies and sweetens all other learning,
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and why then should this so excellent knowledge be thought so contemptible amongst many? why should they as so many wild Indians preferre glasse, beades,
and why then should this so excellent knowledge be Thought so contemptible among many? why should they as so many wild Indians prefer glass, beads,
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and toyes before precious stones? or like that Schoolemaster fancyed by Rob. Gallus gnaw upon flintes and pebbles amidst sweet-meates and most delicate fare? why should men be so greedy after the jejune and empty knowledge of the creatures,
and toys before precious stones? or like that Schoolmaster fancied by Rob. Gallus gnaw upon flints and pebbles amid sweetmeats and most delicate fare? why should men be so greedy After the jejune and empty knowledge of the creatures,
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and certainly he is lesse then a Christian, that desires not Heavenly and Spirituall wisedome: 'tis naturall for all things to desire their perfection;
and Certainly he is less then a Christian, that Desires not Heavenly and Spiritual Wisdom: it's natural for all things to desire their perfection;
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'tis only fooles that despise wisedome, Prov. 1. as therefore you desire not to be branded with the name of fooles, go unto Christ, who is the wisedome of God, the authour of of every good and perfect gift, and if any of you lack this wisedome let him aske of God, that giveth unto all men liberally, and upbraideth not;
it's only Fools that despise Wisdom, Curae 1. as Therefore you desire not to be branded with the name of Fools, go unto christ, who is the Wisdom of God, the author of of every good and perfect gift, and if any of you lack this Wisdom let him ask of God, that gives unto all men liberally, and upbraideth not;
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So that the 1. direction for the attaining of this knowledge of Christ may be the prayer of faith, let him aske in faith nothing wavering, pray unto God that he would shew thee thy naturall blindnesse, ignorance, and stupidity;
So that the 1. direction for the attaining of this knowledge of christ may be the prayer of faith, let him ask in faith nothing wavering, pray unto God that he would show thee thy natural blindness, ignorance, and stupidity;
pray unto him that Christ may be made unto thee wisedome, that thou mayst know him here in his Person, in his Offices, in his benefits, know him in the pardon of thy sinnes, in the subduing of thy corruptions;
pray unto him that christ may be made unto thee Wisdom, that thou Mayest know him Here in his Person, in his Offices, in his benefits, know him in the pardon of thy Sins, in the subduing of thy corruptions;
in Hell what can we know but that 'tis our place, that 'tis prepared alone for those that know not God? for so saith the Apostle, that Christ at the last day shall be revealed from Heaven, with his mighty Angells, in flaming fire to take vengeance on those that know not God, 2 Thess. 1. 8. againe, labour to see what inconveniences the want of the saving knowledge of Christ will bring us unto;
in Hell what can we know but that it's our place, that it's prepared alone for those that know not God? for so Says the Apostle, that christ At the last day shall be revealed from Heaven, with his mighty Angels, in flaming fire to take vengeance on those that know not God, 2 Thess 1. 8. again, labour to see what inconveniences the want of the Saving knowledge of christ will bring us unto;
and thus the ordinances of Christ are stumbling blockes to them that know him not, they hate them, the people of Christ are despised, they having no knowledge eate them up as they would eate bread, Psal. 14. 4. did men but throughly know Christ, they would be more in love with his ordinances, with his people, with his Ministers, with Salvation, with their own soules:
and thus the ordinances of christ Are stumbling blocks to them that know him not, they hate them, the people of christ Are despised, they having no knowledge eat them up as they would eat bred, Psalm 14. 4. did men but thoroughly know christ, they would be more in love with his ordinances, with his people, with his Ministers, with Salvation, with their own Souls:
labour then to see these inconveniences of spirituall ignorance, be ashamed of thy selfe, and lay about thee with all thy might for to gaine more knowledge. To this end,
labour then to see these inconveniences of spiritual ignorance, be ashamed of thy self, and lay about thee with all thy might for to gain more knowledge. To this end,
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as the Scriptures, out of which we may dig these treasures, what remaines but that we still labour to grow in grace and in the knowledg of our Lord and Saviour Jesus Christ, and continually to study him on earth, whom we all hope to enjoy in Heaven:
as the Scriptures, out of which we may dig these treasures, what remains but that we still labour to grow in grace and in the knowledge of our Lord and Saviour jesus christ, and continually to study him on earth, whom we all hope to enjoy in Heaven:
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We know not how soone Christ may summon us before him, and that day come, when our selves and all our naturall knowledge must be wrapt up in the same sheet together;
We know not how soon christ may summon us before him, and that day come, when our selves and all our natural knowledge must be wrapped up in the same sheet together;
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let us study Christ, let us preach Christ, let us live to Christ, that so these seed plots of learning may not be accounted the seminaries of Atheisme and heresy,
let us study christ, let us preach christ, let us live to christ, that so these seed plots of learning may not be accounted the seminaries of Atheism and heresy,
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