Selected quad for the lemma: book_n
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ID |
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Author |
Corrected Date of Publication (TCP Date of Publication) |
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A77117
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Religio jurisconsulti.
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Botrie, J.
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1649
(1649)
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Wing B3811; Thomason E1344_3; ESTC R209157
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23,749
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69
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violent fearefull effects which would be but Cruelty and Vanity Should a Rule or Scripture bee discovered to vitious Man And also in seeking for a Cure and Remedy we must look onely towards Jehovah as aforesaid And in it we finde that upon the Examination of the Originall sinne there was a Saviour declared and it appeares there That he should bee the Eternall Word the Sonne of God who should take upon him the Seed of man become flesh and suffer for mans sinne there being one Truth in Scripture and Reason is not here according to our former Conclusions Man to suffer for the Offence God to overcome and by reason of the union contracted with mans Nature to suffer also thereby to make up a full infinite Satisfaction even as Infinite as Iehovah himselfe as it must bee as aforesaid But as it is not therefore requisite to Justice so it is impossible according to the Conceits of some That this Word or Son of God should suffer in his very Essence it being the same with Iehovah himselfe as aforesaid Also though it were necessary in respect of Union with the Divine Nature that it should be pure that was to suffer yet it was not necessary to Satisfaction as is conceived for a sufficient Infinite satisfaction by Mans Nature must discharge Man kinde to exact Justice as aforesaid Let us therefore see if this satisfaction be performed although it bee not necessary as some have weakly Imagined That this should be performed before there is any Benefit to bee received thereby for a certaine though after performance of what is due to Justice is sufficient especially to Jehovah to whom all Time and Things are as Actually and Really as they are in themselves present In this Old Testament we finde it onely declared not performed for although in many parts of it it speaks a present performance But that is onely in determination and benefit of it at that present time to them Seeke wee therefore if we can finde since any performance of it for it is necessary that it bee sometimes done In a Booke called the New Testament or Gospell We finde there was a full punctuall performance This Booke running also parallel with our former conclusions partaking likewise of the Sense of those Reasons which concluded us that the old Testament was by the speciall Power and Ordination of Iehovah in man wee must agree that this is so also and that the Saviour therein mentioned is the right Saviour But in this our rationall Discourse wee neither meddle with Jewes nor Turkes which admit the Old Testament and especially the Jews the Controversies chiefely depending upon Scripture Contents and therefore is not proper to bee decided in this place These two Testaments therefore laying downe and declaring what man is to know or doe to or concerning Iehovah and Declaring the Meanes for mans full Restauration hath therein all that man is to know or doe and Declares Iehovah's will fully Here is the true Religion it declaring a true God a right Service and a sufficient Saviour for Mankinde To what purpose serve the Pagans and Infidells Barbarous Sacrifices in Offering men Infinite onely in Offences The Jewes Lambe a vaine and smoaky savour Mahomets Prayers Injuries and Treasons against Iehovah The Beginnings onely and no other as Porphery saith being able for it And must we not now in wonder and ravishing Astonishment adore the Infinite goodnesse Wisedome and Power of Iehovah our Creator and Recreator Was not the Act of our Redemption the Act of Wisedome the second Being in the Trinity And are not Goodnesse and Power Infinitely appearing in it Wee are therefore bound and bound againe to make good our second Conclusion with our Mouthes and Hearts and to kindle our benummed Abilities to a constant zealous endeavour of Obedience making Jehovah our onely end Hee beeing the Aiming Point for our Understanding and Judgement the Perfect welfare for our Will and the sole continuing resting Point to the whole man and farre more in the Fruition and Actuall partaking of then in the Desire or Speculation which is his sole Felicity which must bee above that it makes happy casting away Riches as Earthly things consisting onely in Fancy and Opinion and mighty procurers of Vice uncertaine and not fit to be desired for themselves Voluptuousnesse as Sensuality soone partaking of Turmoiles and discontents Unlesse that of the Understanding which is the highest Pleasure and must terminate on Iehovah as aforesaid Honours as Blasts of men and Shadowes of other things even Vanity a Multiplication of many Mischiefes for nothing And Policy which meddles onely with the Vaine Things of this world and and hath such a Tincture and Mixture of Vice and Mischiefe Wee speake not of true Wisedome which also is onely a cure to make Man-kinde it selfe the dearest Gift in Nature borne to relieve Humane Imbecility and preserve Humane Society that it is meerly Brutish Settle wee our selves therefore stable upon our True Interest as aforesaid All other things being either Vitious and Brutish or Froth and Smoak against all Cavills of Imagination with a firme Resolution Maugre our Distempered Natures which admit not onely our Habituall Complexionall Opinions but also our Suspitions and Hear-sayes to oppose and beare downe in our Mindes fully proved Truth So our Reason shall make us stedfast and our Beliefe sure Let this suffice for our Rationall Discourse upon these Subjects This Conclusion being That the Bookes of the OLD and NEVV TESTAMENT Commonly called the Scriptures are the True and Perfect Rule for the Performance of JEHOVAH'S Honour and Worship And that they Declare a Right Way and Meanes for Mans full Restauration Sic Cogitavit J. BOTRIE ERRATA Fol. 1. line 14. with the absolute read with absolute f. 7. l. 5. for impossibilities r. impossibility f. 9. l. 21. Word is for r. Word for f. 11. l. 15. the former r. the forme f. 13. l. 25. a Cause r. a Causes f. 14. l. 7. private r. privative f. 16. l. 2. aforesaid being r. aforesaid being f. 19. grounds r. ground f. 21. l. 8. is r. to f. 25. l. 24. Aphridyceus r. Aphrodyceus f. 26. l. 22. regenerate r. degenerate l. 28. therefore that r. therefore is that f. 34. l. 5. as r. is l. 17. frenzines r. Frenzies f. 35. l. 29. which wil r. which it wil. f. 36. l. 27 Extortions r. and Extortions f. 38. â— 6. of all r. a fall f. 41.28 Many r. Man f. 43. l. 10. of r. or f. 44. l. 6. its r. his f. 46. l. 27. shi Grandfather r. his Grandfather FINIS
them Nay there was no Prohibition or Punishment but fullest Instructions and directest meanes were made use of by these gods themselves for the utmost Advance of all Vice and Brutishnesse and for the making of Men Devills indeed like themselves The inward evills the evill of the heart is knowne onely by Iehovah the true God who made the minde and knowes it and with which hee is chiefely to bee honoured and worshipped as before Is there here any satisfaction to justice for mans offences which must bee in the true Religion as aforesaid Can it consist in the Barbarous killing of Men and Children which can bee no other than Heaps of Villany and Blasphemies against Iehovah or in Offring to him the Quintessence of Vice an Offring for the devill It is too evident these kindes of gods reach not our former Conclusions and there are too many of them to bee good Vanity therefore and beastly Brutish Idolatry was and is in a great part of the World which to satisfie onely their Follies not medling further with their vices under a Tyrannicall Ignoble Scoundrell Superstition even to the shame and abashment of Man-kinde make finite weake Beings foolish madde Opinions and Conceits yea meare Phantasmes a Deity their God Though if we should pieke and chuse some of their Gods were Men some of them as Gods and some as Devills among men yet dependant and Mortall not Gods of Men. The sayings of some of their wise men which would speake out a little nay of a whole Nation that they were not clean sottish to account such things gods but onely allowed them a superiority for some excellency in them Although it is true Civill Respect was onely in the Beginning thereof but afterwards being disguised in History became changed cleareth them not of it For those that they accounted of for Civill Government or State-Merit or notorious villany were by them worshipped as Demy Inferior Gods Those which found out or performed and perfected some materiall Thing for the sustenance or well Being of Man had the highest Worship as to the greatest gods done unto them Scavola a High Priest among the Romans ranked his Gods into Poetical Philosophicall and Politicall whereof some of them were not at all to be known by the People Having had enough of these gods Come wee now discarding all Thought or Memory of them to the other Religion which is ancientest and was received in Palestine Canaan or Iudea by the Israelites or Hebrewes which obtained the Province of Syria to themselves with whom alone from the Creation of the world the Knowledge and Worship of the true God and the first forme of speech continued and is contained in a Book usually called the Old Testament not destroyed or corrupted or altered in the many sad Desolations of that Kingdome or the Ruines of any time that in the Front containes In the Beginning God Created c. And in all points as there manifestly appeares runnes parallell both in Relation to the Creator or Creatures either in themselves or in Relation one unto the other either directly or consequently with our former conclusions And therefore it is the true Religion And therefore and for the Reasons hereafter wee must agree with all those which have received it That the Booke called the Old Testament was compiled by the speciall Ordination and Assistance of Iehovah in man notwithstanding the Objections That it appearing Man hath the proportion in him as aforesaid And also for that the Israelites had expresse rules by Tradition to relieve their disabilities contracted by Mans Prevarication for they would not have received and undergone many things therein contained as upon the Opinion and Will of a Man And for that the great Iehovah would sure have done it by some higher course whereby it would have appeared clearely and manifestly to have been done by him Therefore it may bee done by man onely who is too ready to doe mischievous Actions and to fall into Error to which Suspition and Doubt it is liable But this cannot bee the sole Act of man without Gods speciall Ordination and Assistance For man here truely and alwayes Declares the vices and weaknesses of himselfe and all his chargeth and condemneth himselfe and them fully and throughly affects not Reputation or Honour or any thing but neglects and waves Honour Ease and any other thing and willingly undergoes chuseth glories and delighteth in misery even death it selfe that he may performe Iehovah's Honour and Worship and declare the good and right way though there was no formall humour thereof then in fashion And though merit and Praise were worthily allowed there by other Authors which were no great Friends And can these things so neare and deare to man bee alwayes waved by him without any reservation or alteration No more zealous or loud not more frequent in finding out usefull Directions where Profit Honour Popularity or some other Interest is concerned or some glimmering thereof may be perceived than where it concerns Iehovab's Honor and Worship and Goodnesse and Truth with the losse of them so that Iehovah's right Honour and Worship bare Goodnesse and naked Truth are the full Designe and onely End And in Order whereunto all of man is fully and wholly waved and laid aside It is also concerning matters Eternall and Infinite and many other things not consequents or derived from Nature out Concomitant And notwithstanding it was made not long from the Infancy of the World when it was but in an unfurnished condition as aforesaid is in the whole fit and proper and altogether free from vice and errour although its subject matter be various above the apprehension or conceit of man and in some parts exceeding full and significant as the containing all vertue and goodnesse in ten Commandedements the which are abridged in two Sentences Love God with all thy heart thy Neighbour as thy selfe It s severall Prophesies being the maine part thereof made by severall Persons at severall Times so farre distant from themselves or their accomplishment so particular certaine of such concordance and so fully accomplished though not at all depending upon Naturall Causes or to be foretold by them which onely hold a meane betwixt Necessity and Chance although they were fully and exactly knowne demonstrate it to have been done by the Ordination of Iehovah The Prophets were likewise men stricken in yeares so that though it could bee proved whereas Frustra fit Potentia que non reducitur in Actum That Prophecying is a power Naturall or Artificiall or Daemoniacall or what they will as Conceiving is for the present and Memory for things past yet they must have such want of Heat and defect of Imagination that they could not thereby so truely performe it for it is agreed those must bee intended even to destraction if it be not rationally concluded from true Principles Also man of so much Sense and Honour could not be so Foole-hardy upon his owne credit and his bare word so positively