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A51319
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The two last dialogues treating of the kingdome of God within us and without us, and of his special providence through Christ over his church from the beginning to the end of all things : whereunto is annexed a brief discourse of the true grounds of the certainty of faith in points of religion, together with some few plain songs of divine hymns on the chief holy-days of the year.
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More, Henry, 1614-1687.
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1668
(1668)
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Wing M2680; ESTC R38873
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188,715
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558
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onely Man alas that brake Betimes thy Sacred Law And from that Image Heav'nly pure To Beastly Shape did grow He headstrong left thy Holy Will His own Lusts to pursue Whence the true Manly form did fail And Brutishness ensue But thou O God who by thy Word Didst frame all things of Nought By the same Word made Flesh for Man Hast rich Redemption wrought Thy choice Creation-piece thus marr'd Thou dost again create And by th' incarnate Word restor'st Unto his pristine state The glory of which Work raying forth Whiles Christ from Death doth rise These two Creations one Seventh Day By right doth solemnize The Application 2 Cor. 4.6 God who commanded first the Light Out of the dark to shine Enliven and enlight our Hearts By his pure Word Divine That when this New-Creation work In us is finish'd clear The bright and glorious face of Christ May in our Souls appear That we thus once redeem'd from Sin * Hebr. 4.10 From our own works may cease And rest in God's eternall Love The Spirit 's Ioy and Peace And quit from this Earth's Toil at last May sing among the Blest In that long-lasting Sabbath-Day That Iubilee of Rest. Amen THE CONTENTS OF All the Five DIALOGUES The First Dialogue I. THE Preference of Vertue and assurance of an happy Immortality before the Pleasures and Grandeur of this present World II. The Description of Hylobares his Genius and of Cuphophron's Entertainments in his Philosophicall Bower III. Philopolis his Quere's touching the Kingdome of God together with his sincere purpose of proposing them IV. Hylobares his Interposall of his Quere's first touching the Existence of God and Divine Providence V. The Existence of God argued from the orderly Designs discoverable in the Phaenomena of Nature VI. Severall Instances of that general Argument VII That necessary Causality in the blind Matter can doe as little toward the orderly Effects in Nature as the fortuitous Iumbles thereof VIII That there is no Phaenomenon in Nature purely Mechanicall IX That there is no Levitation or Gravitation of the Aether or of the vulgar Elements in their proper places Whence 't is plain that the Matter 's Motion is moderated by some Diviner Principle X. That the Primordialls of the World are not Mechanicall but Vital XI Instances of some simple Phaenomena quite contrary to the Laws of Mechanicks XII The fond and indiscreet hankering after the impossible Pretensions of salving all Phaenomena Mechanically freely and justly perstringed XIII The Existence of God argued from the Consent of Nations from Miracles and Prophecies from his Works in Nature and from his Idea XIV The Obscurity of the Nature of God and the Intricacy of Providence with preparatory Cautions for the better satisfaction in those Points XV. The Attribute of Eternity XVI An Objection against the All-comprehension of Eternity with the Answer thereunto XVII Another Objection with its Answer XVIII The Attribute of Immutability XIX Of the Deity 's acting ad extra XX. The Attribute of Omnisciency XXI The Attribute of Spirituality and that God cannot be Material XXII The false Notion of a Spirit XXIII That there is a Spiritual Being in the World XXIV That Extension and Matter are not reciprocall XXV That there is an Extension intrinsecall to Motion XXVI That there is an immovable Extension distinct from that of movable Matter XXVII That this Extension distinct from Matter is not imaginary but real XXVIII A fresh Appeal touching the truth of that Point to Reason Sense and Imagination XXIX The essential Properties of Matter XXX The true Notion of a Spirit XXXI The Attribute of Omnipresency XXXII Cuphophron's Paradox of God's being no-where XXXIII The Confutation of that Paradox XXXIV That all Spirits are some-where XXXV The Grounds of Cuphophron's Paradox that Spirits are no-where produced and examined XXXVI That God is essentially present every-where XXXVII The Arborists affected liberty of dissenting in unnecessary Opinions and friendly Abusiveness of one another in their Philosophicall Meetings XXXVIII The Conclusion The Second Dialogue I. THe Introduction containing Philopolis his thanks for the last day's Discourse with a touch by the bye of Inspiration and of the Difficulty of the present Subject II. The two main Heads of Objections against Providence with certain Laws to be observed in disputing thereof III. Evils in general how consistent with the Goodness of God IV. The Arguments of Lucretius against Providence V. Providence argued against from the promiscuous falling of the Rain and undiscriminating discharges of Thunder-claps VI. An Answer to Lucretius his Arguments VII Of Death how consistent with the Goodness of Providence VIII Of Diseases IX Of War Famine Pestilence and Earthquakes X. Of ill Accidents happening to brute Creatures whereby their lives become miserable XI Of the Cruelty and Rapacity of Animals XII Of the Rage of the Elements the Poison of Serpents and the Wrath of wilde Beasts XIII Of Monstrosities in Nature XIV Of Fools Mad-men and men irreclaimably wicked from their-very Birth XV. The best Vse to be made of the saddest Scene of the things of this World XVI How the Entrance of Sin into the World can consist with the Goodness of Providence XVII Cuphophron's Lunatick Apologie whereby he would extenuate the Hainousness of Sin XVIII A solid Answer to the foregoing Apologie though ushered in with something a ludicrous Preamble XIX A more sober Enquiry into that Difficulty How the Permission of Sin in the World can consist with the Goodness of God XX. The first Attempt of satisfying the Difficulty from that Stoicall Position of the invincible Freedome of Man's Will XXI The second Attempt from the consideration of some high Abuses of a vincible Freedome as also from the nature of this Freedome it self XXII The third and last from the Questionableness whether in compute of the whole there does not as much good redound to the Vniverse by God's Permission of Sin as there would by his forcible keeping it out XXIII How consistent it is with the Goodness of Providence that God does not suddenly make men holy so soon as they have an hearty minde to it XXIV The Parable of the Eremite and the Angel XXV That the Adversity of the Good and the Prosperity and Impunity of the Wicked in this life are no Arguments against the Accuracy of Providence XXVI A civil but merry-conceited bout of Drinking in Cuphophron's Arbour XXVII The marvellous Conjuncture in Hylobares of an outward Levity and inward Soberness at once XXVIII His serious Song of Divine Providence XXIX The breaking up of the Meeting The Third Dialogue I. COnjectures touching the Causes of that Mirth that the Meeting of some persons naturally excites in one another II. Hylobares his Relapse into Dissettlement of minde touching Providence with the cause thereof III. Paucity of Philosophers no blemish to Divine Providence IV. Reasons in general of the gross Deformity in the Religions and Customs of the Savage Nations as also of the variety of this Deformity in Manners
the truest Grounds of the Certainty of Faith This is the common Protestant Doctrine and a great and undeniable Truth and will amount to the greatest Certainty desirable if the Spirit of Life and of God assist For that will seal all firm and close and shut out all Doubts and Waverings In the mean time even in mere Moral men but yet such as use their Sense and Reason rightly-circumstantiated in their Dijudications touching the truth of Holy Writ and Religion it is plain they are upon the truest Grounds of Faith they can goe or apply themselves to forasmuch as the Holy Writ is the truest and most certain Tradition and no Tradition to be discerned true but upon the Certainty of rightly-circumstantiated Sense and Reason as appears by the first Conclusion These Advertisements though something numerous are yet brief enough but very effectual I hope if strictly followed to make thee so wise as neither to impose upon thy self nor be imposed upon by others in matters of Religion and so Orthodox as to become neither Enthusiast nor Romanist but a true Catholick and Primitive Apostolick Christian THE END DIVINE HYMNS DIVINE HYMNS An HYMN Upon the Nativity of CHRIST THe Holy Son of God most High The Historicall Narration For love of Adam's lapsed Race Quit the sweet Pleasures of the Sky To bring us to that happy Place His Robes of Light he laid aside Which did his Majesty adorn And the frail state of Mortals tri'de In Humane Flesh and Figure born Down from above this Day-Star slid Himself in living Earth t' entomb And all his Heav'nly Glory hid In a pure lowly Virgin 's Womb. Whole Quires of Angels loudly sing The Mystery of his Sacred Birth And the blest News to Shepherds bring Filling their watchfull Souls with Mirth The Application to the Emprovement of Life The Son of God thus Man became That Men the sons of God might be And by their second Birth regain A likeness to His Deity Lord give us humble and pure mindes And fill us with thy Heav'nly Love That Christ thus in our Hearts enshrin'd We all may be born from above And being thus Regenerate Into a Life and Sense Divine We all Ungodliness may hate And to thy living Word encline That nourish'd by that Heav'nly Food To manly Stature we may grow And stedfastly pursue what 's good That all our high Descent may know Grant we thy Seed may never yield Our Souls to soil with any Blot But still stand Conquerours in the field To shew his Power who us begot That after this our Warfare's done And travails of a toilsome Stage We may in Heav'n with Christ thy Son Enjoy our promis'd Heritage Amen An HYMN Upon the Passion of CHRIST THe faithfull Shepherd from on high The Historicall Narration Came down to seek his strayed Sheep Which in this Earthly Dale did lie Of Grief and Death the Region deep Those Glories and those Ioys above 'T was much to quit for Sinners sake But yet behold far greater Love Such pains and toils to undertake An abject Life which all despise The Lord of Glory underwent And with the Wicked's worldly guize His righteous Soul for grief was rent His Innocence Contempt attends His Wisedome and his Wonders great Envy on these her poison spends And Pharisaick Rage their Threats At last their Malice boil'd so high As Witnesses false to suborn The Lord of Life to cause to die His Body first with Scourges torn With royal Robes in scorn th' him dight And with a wreath of Thorns him crown A Scepter-Reed in farther spight They adde unto his Purple Gown Then scoffingly they bend the knee And spit upon his Sacred Face And after hang him on a Tree Betwixt two Thieves for more Disgrace With Nails they pierc'd his Hands and Feet The Bloud thence trickled to the ground The Pangs of Death his Countenance sweet And lovely Eyes with Night confound Thus laden with our weight of Sin This spotless Lamb himself bemoans And while for us he Life doth win Quits his own Breath with deep-fetch'd Groans Affrighted Nature shrinketh back To see so direfull dismall sight The Earth doth quake the Mountains crack Th' abashed Sun withdraws his Light The Application to the Emprovement of Life Then can we Men so senseless be As not to melt in flowing Tears Who cause were of his Agonie Who suffer'd thus to cease our Fears To reconcile us to our God By this his precious Sacrifice And shield us from his wrathfull Rod Wherewith he Sinners doth chastise O wicked Sin to be abhorr'd That God's own Son thus forc'd to die O Love profound to be ador'd That found so potent Remedie O Love more strong then Pain and Death To be repaid by nought but Love Whereby we vow our Life and Breath Entire to serve our God above For who for shame durst now complain Of dolorous dying unto Sin While he recounts the hideous Pain His Saviour felt our Souls to win Or who can harbour Anger fell Envy revengefull Spight or Hate If he but once consider well Our Saviour lov'd at such a rate Wherefore Lord since thy Son most just His natural Life for us did spill Grant we our sinful Lives and Lusts May sacrifice unto his Will That to our selves we being dead Henceforth to him may wholly live Who us to free from Dangers dread Himself a Sacrifice did give Grant that the sense of so great Love Our Souls to him may firmly tie And forcibly us all may move To live in mutuall Amity That no pretence to Hate or Strife May rise from any Injurie Since thy dear Son the Lord of Life For love of us when Foes did die An HYMN Upon the Resurrection of CHRIST The Historicall Narration WHo 's this we see from Edom come With bloudy robes from Bosrah Town He whom false Jews to death did doom And Heav'n's fierce Anger had cast down His righteous Soul alone was fain Isa. 63.3 The Wine-press of God's Wrath to tread And all his Garments to distain And sprinkled Cloaths to die bloud-red 'Gainst Hell and Death he stoutly fought Who Captive held him for three days But straight he his own Freedome wrought And from the dead himself did raise The brazen Gates of Death he brake Triumphing over Sin and Hell And made th' Infernall Kingdomes quake With all that in those Shades do dwell His murthered Body he resum'd Maugre the Grave's close grasp and strife And all these Regions thence perfum'd With the sweet hopes of lasting Life O mighty Son of God most High The Application to the Emprovement of Life That conqueredst thus Hell Death and Sin Give us a glorious Victory Over our deadly Sins to win Go on and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. Iud. Flesh and bloud in the moral sense Edom still subdue And quite cut off his wicked Race And raise in us thine Image true Which sinfull * The old Adam Rom. 6.6 Edom doth