Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	wont_a	write_v	year_n	84	3	4.3333	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43590	A vindication of the review, or, The exceptions formerly made against Mr. Horn's catechisme set free from his late allegations, and maintained not to be mistakes by J.H., Parson of Massingham p. Norf.	Hacon, Joseph, 1603-1662.	1662 (1662)	Wing H178; ESTC R16206	126,172	264

to obtain life eternal by Jesus Christ our Redeemer In the fourth Section he that is loth to read over all your book may finde enough for a taste how to judge of your dealing I did say that the meaning of those words Ephes 1. He chose us in him was not that God chose Christ first and in choosing him chose us I proved it out of the words in the seventh verse and the like manner of speech there in whom we have redemption the forgiveness of sins I asked had Christ forgiveness first and we in him No. Now to have forgiveness is to be forgiven Mark 3.29 He that shall blaspheme against the holy Ghost hath never forgiveness Acts 10.43 Whosoever beleeveth in him shall receive remission of sins Redemption and forgiveness are here taken passively as they are taken actively so they may be said to be in Christ I might have said thus for so I meant Was Christ forgiven first and then we in him Was Christ redeemed first and we in him and then I had prevented that most absurd and impertinent vagarie of yours of partaking of a feast by coming into the house where it is with a great deal the like which when you wrote I wonder where your senses were wandring I call you back therefore if I may and I tell you We were forgiven and redeemed in Christ yet Christ was not forgiven and redeemed first So were we chosen in Christ and yet Christ was not chosen as we were chosen For the clearer understanding of this matter and of those words We were chosen in Christ it is needfull to distinguish The word Christ may be taken two ways First personally for the Son of God made man and suffering for us Secondly collectively as it signifies a mystical bodie whereof Christ is the Head a body congregated of Christ and all beleevers incorporate with him You take it in this latter sense as if we were chosen because we were united to him or after we were made one with him But I have shewed that it is to be taken in the former sense for the person of the Mediatour in whom that is by whom by whose bloud V. 7. we were ehosen to salvation or to be brought to life as he is taken not for a person but for a collective bodie so indeed not otherwise we may be said to be chosen into him but no way in him as you me●n You think If election of the Church do in nature or reason precede the choice of a Mediatour then we cannot be chosen in Christ because we are chosen before the confideration of him It is more irksome to speak to him that will not understand than to him that cannot Let me use a few words to your layman whosoever he was that had the good hap to espie this contradiction for this is likely to be that which you speak of in the twentieth chapter My friend you intend to build an house this is your end and purpose this you think of first next you think of hiring workmen and providing materials as means towards building the house and yet you cannot for the least moment of time think to build an house not having wherewithall without workmen and materials You intend to cross the haven this is your first purpose next you think of taking boat you think of one before the other and yet you think of them both together Likewise it is but one purpose desire or resolution of yours to make a voyage into France and to go a ship-board you intend these two both together yet in reason the first of these is first because you desire the other onely in order to that If neither you nor your friend can understand this you are more fit to meddle in other matters than in finding out contradictions Your Essay that names written in heaven should be the qualities of godly meek mercifull written ever in heaven but put upon men when they beleeve came out of Socinus's shop as I told you some where before though you have hammered it more then any other that I know of The names of beleevers are according to their frames and you quote Solomons Proverbs The wise in heart shall be called prudent I told you that qualities are not names Prudent is a qualitie so is righteous poor in spirit mercifull Here you answer somewhat nicely Prudence is the qualitie Prudent the name You shall not need to tell me of my new Logick I have enough left of my old to tell you that Prudence is a qualitie in the Abstract and Prudent is a qualitie no less in the Concrete so they are both qualities but neither of them any mans name But you as before you confounded qualities with names now confound Grammar with Logick as if those things which differ in the one must differ in the other also I can discern nothing further in this Chapter concerning which there is need of any notice to be taken or to be given I shall onely give you this my reason against this new Essay When we read that there are in heaven names written in a book it is borrowed from mens custome who are wont to set down in writing the names of certain persons in a book scrol or catalogue to the intent that their persons may be for sundry purposes the more certainly remembred in time to come So that though there be no book or writing with God yet is there somewhat like it and the thing it self is found among men But as for your kinde of book or writing a book full not of proper names but Adjectives or Qualities it is no where found that I can tell of neither know I where to look for it Therefore vnless you and yours can invent this you have invented nothing CHAP. XVII Jacob and Esau CHAP. XVIII Pharaoh I Dare trust any Reader with your xvii chapter throughout if his senses be but awake though they be not much exercised Onely I observe what encouragement you give him at the beginning while you explain your meaning of that in your Catechisme The Scripture says not that the Election of Jacob and the rejection of Esau were personal by personal evidently meaning as considered in their own persons without Christ for First you then explained your self in the very next answer thus Not personally but nationally therefore it is too bad tosay that you evidently meant any thing else than Nationally Secondly though something hath been said touching election personal and withall in Christ yet for Esau's rejection how that should be not personal but in Christ or not without him you should have helped your Reader in this who is not always of so quick invention as your self As for your xviii chapter I know nothing in it but may receive satisfaction either from what hath formerly been said or from what hereafter followeth CHAP. XIX Vessels of honour and dishonour Sect. 1. He saith I interpret a vessel of honour upon which any honour is conferred whereas I spake

children of the Resurrection shall be equal to the Angels Luke 20.36 and the bodie raised shall be not a natural but a spiritual bodie 1 Cor. 15.44 and therefore shall not need natural but spiritual refection and delight Sixthly Whereas the Church of God is either militant or triumphant either subject to temptations and exercised with crosses on earth or else crowned with victory and glory in heaven By this opinion the Church for so many years shall be neither or betwixt both out of heaven but reigning on earth without sin without ordinances And whereas the Church of God upon earth is a mixt societie of good and bad and is to continue such till the last the tares must grow with the wheat till the harvest which is the end of the world by this opinion the wheat shall grow alone without the tares the just reign without the unjust long before final consummation And Lastly According to the Millenarians new Creed the joy of the Saints in Gods presence and the pleasures at his right hand shall not be for evermore or perpetually continued but be broken asunder intermitted not with absolute misery but with happiness so far inferiour to that of heaven in degree and in kinde that it may well be interpreted and taken for a degree of unhappiness When Peter saw but a figure or glimpse of the celestial light he forgat all things would never by his good will have come down from the mount And can we think that the glorified Saints who are perfectly blessed with the sight of Gods face shall be rewarded with leaving heaven and coming down to enjoy the tastless pleasures of an earthly Paradise Had you observed your own rule you gave us before page 11. Contrary to things plain and fundamentall no difficult saying is to be enterpreted because it would be against the Analogie of Faith you would never have suffered your self to be carryed away with such a dream as this is A very learned Commentatour who telleth us he hestowed above thirtie years studie upon the book of the Revelation after all this saith he found it an easier matter to say what the thousand years are not than to say what they are or what is meant by them and yet there lyes your greatest strength of Chiliasm Saint Pauls Epistles are hard to be understood you could once alledge it to weaken the testimonie taken thence Is not S. Johns Revelation especially the twentieth Chapter much more hard In your first chapter you could spy a mote of Judaism where there was none but behold a beam here which you would not see while you interpret spiritual promises by a temporal kingdome which is the main and blinding errour of the Jews to this day Now I come to consider the Texts of Scripture upon which you ground this opinion 1 Cor. 15. 23. Every man shall rise in his own order and is that onely the just are they every man they that are Christs at his coming he says not then all men at his coming as men commonly say Elsewhere it is said All men good and bad shall rise at his coiming I named before joh 5.28 I name now Maith 25.31 When the Son of man cometh he shall separate one from another as the shepherd divideth the sheep from the goats must they not both be raised before they be separated 2 Thess 1. It is righteous to recompence rest to you who are troubled when the Lord Jesus shall be revealed from heaven taking vengeance of them that know not God 2 Tim. 4.1 Jesus Christ shall judge the quick and the dead at his appearing if the quick and dead then the unjust and if they be judged they must be raised first And secondly whereas it is said Every man shall rise in his own order Unusquisque Every one extendeth no further than to Christ and his bodie mystical first Christ the Head and then those that beleeve in him not denoting any orderin beleevers as if one should rise before another much less doth it extend to unbeleevers or shew how they shall rise which is proved further because ver 22. To be made alive as I take it is never understood but of resurrection to life to which standeth in opposition resurrection to condemnation Why says Christ he that doth good shall be rewarded Luke 14.14 at the resurrection of the just if the just and unjust shall both rise together why speaks he of that as a distinct period He doth not speak of it as a distinct period of time but as of a distinct state Many things may differ very much which yet may come to pass together The prisoners that are innocent or that have obtained a pardon may call the Assizes the time of enlargement and delivery and yet upon the very judgement-day when they are acquitted and sent home other malefactours may be sent back to prison and execution 1 Cor. 15. 24. Then cometh the end when he shall have delivered up the kingdome to God the Father Now plain it is that he shall not deliver up the kingdome then when the just shall rise for they shall reign with him wherefore also it is said He shall judge the quick and the dead at his coming and in his kingdome 2 Tim. 4.1 that implyes that he shall not deliver up the kingdome at his coming but when he hath reigned with his Saints that here suffered with him If Death be put down at his coming where is his reign till that be put down You loose your self and all that follow you in your confusions while you choose rather to lead the ignorant than to tread in the steps of the learned that have gone before you There is a twofold kingdome of our Saviour Jesus Christ The first Natural Absolute and Essential to him as he is God equal with the Father with whom he reigneth from everlasting to everlasting of this kingdome shall be no end and as he never received it of any so shall he never surrender it The other is a Ministerial or Oeconomical Kingdome belonging to him as he is Mediatour having all power given him in heaven and earth for the good and salvation of his Church whereof he is the Head This kingdome consisteth in dispensing his gifts diversly for the edification of his people by his Spirit Word Ministerie and Ordinance and in subduing Sin Satan Death and all enemies of what kinde soever This kingdome he hath received of his Father and shall at last deliver it up As if a king should give authority and commission to his eldest son to go and reduce to due obedience a rebellious countrey lying at some distance which work being done the son returneth renders up his Commission delivers to his Father the possssion of a peaceable kingdome yet ceaseth not to be his Fathers son as he was before The text you bring out of 2 Tim. 4.1 and that of Rom. 8.17 and 2 Tim. 2.11 12. do speak of the first kinde of kingdome But that of