Selected quad for the lemma: truth_n
Text snippets containing the quad
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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
and majestically without Grounds of Reason and Principles maintaining his Conclusions to have justified his discourse which though the Philosophers therefore slighted though it bee an Argument against them it being also concerning Principles and Grounds of Being which ought not not cannot come within the virge of Proof by Principles but only be declared although there were no written Foot-steps before and have charged the observance therof even in things of highest Concernment equally upon all Hee by whom it was done must either be a wise good man or a foolish and bad man If he were wise and good how dared he to Arrogate so much to himselfe even many times the Person of Iehovah himselfe And how could he doe such an Act to befoole Man kinde where there is no Advantage to himselfe If he were foolish or bad how could he doe a good thing so exactly be so fully for Jehovah's Honour and Worship and Mans Welfare be so throughly for vertue and goodnesse and trace so exactly the wayes of Truth the Birth of uprightnesse For though the veriest Devill many times will seeme an Angell of Light yet it is meerely an affected Outside under a faire visage to make an Advantage not to bee stable there but driving on to some Conclusion Destructive And although man had such a Proportion as aforesaid yet it appeares how grievously he is disabled so that man in generall nay the greater part nay the exactest of men cannot attaine to a due knowledge nor discover a meanes for their discharge and repaire as appeares by the confused rambling erroneous Opinions of the able Philosophers who though they vented many things concerning our present Truths yet in Truth they missed neither can there be gathered from them scarce good Problemes they being mixed with so much foppery and vanity And to attaine so farre they also were either Aegyptians or came into Aegypt for Instruction or received Moses Principles by Tradition though they slighted them because there was no Probation of them yet gave their approbation to them and generally the farther in situation of Region or succession of time they were from Moses the more phantastically vain and erroneous That which a wise man knoweth also he delivers not so certainly and possitively nor hath it sufficient stedfastnesse for as Richelieu joynes them Reason is contradicting Nature is corrupted That also which procured the greatest Admiration in the Certainty and Beauty of Truths which procures the greatest Delight is subject to fall off And Porphiry one of the exactest Knowers notwithstanding his great knowledge betooke himselfe as to the surer side for the Present to the Faction of the second School of the Epicures And although the Israelites had expresse Rules by Tradition yet not concerning most things contained in this Scripture neither was the Scripture compiled except in some main things til Tradition was silent Good and gracious therfore was Iehovah in giving us our duty Writing for if we were not able to know the generall and plaine parts of it how should wee every particular and higher Action Iehovah before it was written had tryed all other meanes with us for when our vices and errors had in a manner blotted out the Law first imprinted on our Natures then was there through a due Constitution of Minde a Tradition as Sir Walter Rawleigh hath it of this Law It was then the next course unlesse hee had left man in his blindnesse for Iehovah to take when man became so corrupted that his Law was choaked and razed out of Man and Tradition also except in some few principall things ceased This fully satisfies the other Cavill for that Iehovah did not in some higher course manifest it and set it off with a greater clearnesse it being concerning ingrafted Principles and a Law imprinted upon the Heart and the next way to Tradition which was next to that imprinting of it on mans heart and therefore certaine and sufficient to man It followes therefore notwithstanding the Cavills That it was made up of the pickings and chusings of the vanities of former time they being so like I trowe as appeares before and that it is a Remnant of the Religion of the former Times which is true onely as before and no more than as the Truth is before the Fable And that it was the more exact because the Jewes were perfect in Astronomy and Magick than which nothing is there more forbidden nor any thing made more use of by the false gods c. That that which is duly contained in the old-Old-Testament is done by a speciall power and Ordination of Iehovah It being also cleare by the respective Histories of Nations which containe many things over and above what is therein contained though they were no Friends to the Jewes the matters of Fact being the works of a God to bee true And that it was not compiled at one time and so cunningly made up each part to answer the whole but directly that it was made in Succession of Time and at those times either of which the Inditors write or those they particularly mention And though the Jewes were but few One true Understanding is better than a hundred thousand Counterfeit or Deficient it not being there as in Burdens where through many helpe may be contributed And we are to follow one cleare-sighted before a blinde or darke World and almost in greatest and constant Afflictions Temporall things bee neither fit for Iehovah to give or Man to receive yet thereby every man became a Preacher for the True God and as Seneca observes of that Nation That they being overcome alwayes prevailed and though vanquished by what meanes he knowes not overcame their Conquerors and gave Lawes and Religion unto them For many of the Conquerors acknowledged the Jewes God and his Worship to bee the true yea no serious Heathen man ever absolutely denyed it But the Jewes never would acknowledge any other And rather suffered all miseries than forsooke it Therefore also notwithstanding this Direction or Rule from Iehovah contrary to the forward Conceits of Ignorant Narrow mindes Man must be prepared with those things which are required to make him of a true Understanding and Judgement For its chiefe purpose is for the redresse and Direction of Qualities and Manners as aforesaid as also for the Inabling our understandings where the Best present state of our Naturall Abilities are deficient It being also subject to severall Senses and Constructions as other things are and requiring our Prudence and Understanding Looke we therefore constantly into that perfect Rule which therefore will shew unto us our ugly Deformities whether outward or inward a Discovery fit onely for the true God as aforesaid And therefore this Scripture will be a Schoole-Master to shew us and to drive us to looke for our proper Cure and Remedy without which wee remaine still utterly lost as aforesaid And without such a Cure and Remedy revealed in it to what purpose Unles to breed Desparation which produceth