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A27007 A reply to Mr. Tho. Beverley's answer to my reasons against his doctrine of the thousand years middle kingdom, and of the conversion of the Jews by Richard Baxter. Baxter, Richard, 1615-1691. 1691 (1691) Wing B1371; ESTC R39871 18,652 24

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God for you infer that or nothing But a Law is nothing but the notification of the Rulers will to the Subject And will not God make it our Duty to love and praise him His face yea and the face of Christ will be a Law or notification of our duty Cannot God govern us by a perfect Law of Nature and Intuition Shall we see God and not know his Will Yea have Angels now so much work to do rejoyce over men and Saints shall judge the World and shall we for ever have no work of Obedience Love Joy or Praise And there will be Executive Judgment of Rewards and Punishments for ever The Rebels will not be annihilated Their Worm dieth not And it is Christ the Lamb that is said to destroy them and to bless the just And this as Believers in Christ or Unbelievers 2 Thes 1. 6 9 10 11. It is the sad case of the Church that even studious Ministers must have new Books written to answer every doubt that ariseth to them and cannot answer them themselves I conclude that 1. These men teach the Mahometans to vilifie Christ's Kingdom and consequently the King himself as if when the sinful Kingdom lasteth about six thousand years Christ's Glorious Sabbatical Kingdom shall last but one and then for ever be spewed out with loathing as neither hot nor cold but naked and miserable 2. That they tempt men to Paganism and to take either the Stoicks Revolutions or Aristotle's Eternity of the World as an Eternal Body and Effect of an Eternal Cause to be better than the Gospel And did I expound Delivering up the Kingdom as grosly as they I would rather fall into Peter Sterry's way that Christ hath three Natures The Divine uniting it self to the first and noblest Creature and that prime Created Nature assuming the Humanity and so ex Ordine Naturae as superangelical and ex Ordine Liberae Institutionis retaining the Humanity glorified by way of Reward Ruling the World as the highest subordinate created Cause I confess this would seem to accommodate us in expounding Heb. 1. Col. 2. c. and to reconcile the Arrians to the Orthodox if not to reconcile us to Aristotle and them that think it unlikely that God who now delighteth in his Creatures should have none from and to eternity but Himself if Christ had a middle created superangelical Nature from But we must not make Doctrines to accommodate us in our difficulties especially such as the Church never commonly received Though I will not undertake to confute it But if I should grant this Doctrine that the Divine Eternal Word produced creatures in different Order and produced the highest creature so as to Unite it self to it eminently as that by which he would make or at least operate on the Inferiour and that this prime Creature at least was God's Eternal Effect and that this is either the Natura Mentalis in Genere comprehending that of Angels and Men or some higher Nature above both and that the Word in this Nature united was it that appeared to Abraham Moses c. and after to Redeem Man assumed the Soul and Body of Man as a third Nature by such an Hypostatical Union as I have described cap. 3. in End of Controversies I say should I grant them all this I would never grant them against plain Scripture that Christ's third Nature here received dieth or ceaseth after the Thousand years or that he continueth it Glorified to no use active or objective and that he will not still be the Mediator of Fruition Nor shall I believe that we Men no nor Angels shall have no Existent Nature to Eternity but what we had from Eternity in duration Or if their last Argument would hold that eternal and everlasting and for ever and without End in the Promise did mean but a long time as it doth oft in the Old Testament I should leave this long time as known only to God and all that should follow and not confine it and all Christ's Humane Reign in Glory to a Thousand years upon so unconcluding an Evidence as one only obscure Text Rev. 20. which may clearly be proved to have no such sense The Lord inlighten us FINIS