Selected quad for the lemma: word_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A57552
|
A renunciation of several popish doctrines because contrary to the doctrine of faith of the Church of England / by R.R.
|
R. R. (Robert Rogers)
|
1680
(1680)
|
Wing R1827; ESTC R32409
|
324,829
|
348
|
the pure Word of God as they do in Ecclesiasticus 25. which is appointed to be read only to the 13 verse And in Ecclâ—s 30. which is to be read only to 18th verse And Ecclâ—s 46. which is to be read only to v. 20. where the 20th verse which saith That Samuel prophesied after his death and shewed the King his death and lift up his voice from the earth to prophesie to blot out the wickedness of the people is omitted because as I suppose the ancient Fathers have judged it to be contrary to the pure Word of God and if upon that account that be left out 't is thought that upon the same account Chap. 48. should be cut off at v. 13. or that left out which saith that nothing as the old Translation and as Junius hath it ulla res or as the last hath it No word could overcome Elizeus and that after his death his body prophesied For every Book of the Apocrypha hath falshoods in Doctrine or History as the learned †Sum of Christ Relig. p. 14. 15. A. B. Vsher saith and shews in many particulars in every Book where 't is observed by him and Jerome and Bishop * Fascic controv c. 1. q. 2. p. 14. Prideaux that Philo the Jew who lived since Christ is judged the Author of the Book of Wisdom though he would make the world believe that †See the Title and c. 9. the old Translation Solomon was the Author of it Now I pray give me leave to propose to the godly wife some few passages I have glanced upon in reading that Book whether they are agreeable to Gods pure Word 1. Whether that be true and agreeable to Sacred Scripture That God made not death Wisd 1. 13. seeing it is said Gen. 2. 17. In the day that thou eatest thereof thou shalt surely die And Heb. 9. 27. It is appointed unto all men once to die and after that to judgment Pray who but God hath appointed it and whether God may not as well be said to make death as darkness Gen. 1. Exod. 10. 21 22. Josh 24. 7. Psal 104. 20. Thou makest darkness 2. Whether there be no poyson of destruction in any of Gods creatures as 't is said there is not Wisd 1. 14. seeing Adders Asps Serpents Toads Spiders c. have poyson in them as is evident Deut. 34. 24 33. Job 20. 16. Psal 58. 4. Psal 140. 3. Rom. 3. 13. And was not King John poysoned to death 3. Whether that be a true and a good expression and agreeable to Gods pure Word which is in Wisd 2. 2. For we are born at all adventures in the Latin 't is thus Casu nati sumus i. e. We are born by chance Seeing the expression sounds very ill among Christians who deny chance and ascribe all events to Gods Providence the Scriptures indited by the infallible Magic Phis l. 1. c. 3. p. 57. Spirit of God being the rule alone for Doctrine and manners to them saying That a sparrow doth not fall to the ground without the Providence of God and that our hairs are numbred Mat. 10. 29 30. And that God begat us and formed us Deut. 32. 18. Isa 44. 2. And Job telle us that God brought him out of the womb Job 10. 18. Now I hope you will not say that God doth cause any thing by chance or at all peradventure because all things are ordered and come to pass according to the counsel of God Act. 2. 23. Act. 4. 28. and the †Sum of Christian Relig. p. 109 110. Reverend and learned A. B. Vsher whom we Christians should credit more than Philo the Jew saith expresly That nothing cometh to pass by meer hap or chance but as God in his eternal knowledg and just will hath decreed before should come no pass And that of wise Solomon Prov. 16. 33. is very remarkable The lot is cast into the lap but the whole disposing thereof is of the Lord. 2. The words are not true quoad nos homines but sound very ill in the School of Philosophy as well as of Divinity for Philosophers tell us That chance is a cause by accident of those things which are undertaken without election or counsel and an effect by accident is that which doth happen besides the intention of the agent And they make this difference between Fortune and Chance That fortune is ascribed to those things that are endued with reason and will as when a man digs a Well and finds a treasure finding the treasure an effect they say iâ— by accident and is by them ascribed to Fortune And Chance they say is a cause of the events which do happen about things that are destitute of will and reason as when a glass falls from a table upon the ground yet is not broken this they say is an effect by accident and is by them ascribed to Chance But now we have reason and will when we are born and our parents also who are the chief agents in our birth have reason and will and do act in our births not only as natural agents but also as rational creatures and are causes by themselves of our births for they do effect Causae per se our births by their own faculty that is by nature or counsel and they do not effect our births by accident by a strange faculty that is besides the propension of nature or purpose of mind neither do we our selves in our births so act for we have a natural inclination when our Months are finished to be born and our Parents have the like natural propension to bring us forth and therefore we cannot be truly said to be born by chance or at all adventure or by fortune and if so then our births should be effects by accident that is happen besides the intention and expectation of the agent which cannot be for our birth is intended and expected 3. Besides too I do not remember the word applied to all among us but only to bastards who indeed in our common discourse are said to come or to be born by chance but untruly too as is shewed above But this sense would sound very ill among us if applied to all persons how to make a true and good sense of the words I know not 4. Whether that be an universal truth and agreeable to Gods word in Wisd 3. 12 13. to be read October 14. speaking of the ungodly that despise wisdom thus Their wives are foolish and their children wicked and their off-spring cursed Was not Abigail the wife of churlish drunken ingrateful Nabal a wise and chaste woman who by her prudence pacified incensed David and saved her husbands and servants lives and restrained him from shedding innocent blood And was Jonathan the Son of Saul a wicked man and cursed was King Hezekiah the Son of wicked King Ahaz a wicked and cursed child Is it not directly contrary to Gods pure Word which shews that Ahaz was a
wicked man and that Hezekiah was an eminently godly man and King as may be seen 2 King 16. 20. 2 King 18. 2 Chron. 〈◊〉 ult 2 Chron. 29. 2 Chron. 30. 2 Chron. 31. 20. And was Abijah the Son of wicked Jeroboam who made Israel to sin a wicked child and curseâ— off-spring Doth not the Lord say of him thus That all Israel 〈◊〉 mourn for him for he only shall come to the grave because in him there is found some good thing toward the Lord God of Israel in the house of Jeroboam 1 King 14. 13. Doth it not hence follow that none of the wives of wicked men are wise and none of their children shall be saved â—nd it will not shift it off by saying that the words are only indefinite and sound no more but this that some wicked mens wiveâ— are foolish that is light and wanton and that some of wicked mens children are wicked and cursed for so it may be said of truly godly mens wives and children as we may see in Davids and Solomons and then what punishment or discouragement is this more to the ungodly than to the godly and therefore that is not the sense and was not the meaning of the Author but the former which is false and not agreeable to Gods pure word of truth 5. Whether that in Wisd 3. 16 17 18 19 verses be agreeable to the pure word of God which is As for the children of adulterers they shall not come to their perfection and the seed of an unrighteous bed shall be rooted out for though they live long yet shall they be nothing regarded and their last age shall be without honour or if they die quickly they have no hope neither comfort in the day of trial For horrible is the end of the unrighteous generation Now I pray are these things universally true of Bastards or not that they are not so 〈◊〉 A. B. Vsher saith of this see his cruel sentence against Bastards Sum. of Ch. Relig. pag. 16. consider 1. That Jephthah was a bastard Judg. 11. 1 2. and yet he came to his perfection and though he was cast out so as he did not inherit his fathers land yet he lived long and he was regarded and his last age was with honour for he was a valiant vertuous and victorious man and was chosen first by the Gileadites to be General of all their forces and afterward he was chosen Judg of all Israel and he ruled Israel six years ond he had hope and comfort in the day of tryal for he is reckoned by the Apostle amongst those believing worthies of whom he saith that the world was not worthy of them Heb. 11. 32 38. he was endued with the spirit of prudence and fortitude yea and was a truly godly man as appears by his prudent and just dealing with the Ammonites and his conscientious keeping of his rash vow though 't was so much against his own interest and disadvantageous to his only child And his death was not more horrible than other mens the Scripture speaks no evil of his death as it doth of several wicked mens Sauls Ahabs Achitophels Jehorams Jezabels and Judas's and others but only that he died after he had judged Israel six years and that he was buried in one of the cities of Gilead his own country 2. 'T is against the express Text of Scripture and scope of the Spirit of God in Ezek. 18. 4 8 17 20. which saith That it shall be no more said that the parents have eaten sowre grapes and the childrens teeth are set on edg For the soul that sinneth it shall die The children shall not be punished for the fathers fault 3. Adulterers and Adulteresses that were infamous by their own fault have had hope and have been saved as we may see in K. David and Rahab and therefore sure Bastards that are not infamous through their own default but only as such through the sin of their Parents may have hope and may through Gods mercy upon their repentance for their own sins and faith in Christ be saved too eternally 4. If this of Philo were universally true then no man could ordinarily be fully perswaded and sure of his Salvation which is a Doctrine that may bring true born children into an uncomfortable condition and make them almost without hope and bring them to a terrible end 5. Pharez the son of Judah begotten adulterously upon â—is Daughter-in-law Tam. r was a bastard Ceâ— 38 and yet was no 〈◊〉 miserable person as the Author of the Book of Wisdom describes a bastard to be For he was a hopeful yea a blessed man God so blessed Pharez that among the Posterity of Judah it was said in craving a blessing on a family Let thy house be like the house of Pharez whom Tamar bare unto Judah Ruth 4. 12. Yea he was honoured with being one of our Lord and Saviour Christs Progenitors according to his humane nature as ye may see by comparing Ruth 4. 18 19 20 21 22. 1 Chron. 2. 4 5. Mat. 1. 3. Luk. 3 33. 6. Whether that in Wisd 8. 19 20. said to be spoken of Solomon as the The ninth Chapter is called Solomon's Prayer in the old Translation words preceding and succeeding shew be agreeable to Gods pure word viz. For I was a witty child and had a good spirit yea rather being good I came into a body undefiled and do not rather savour of much base pride and be not directly contrary to true Solomon's Doctrine Prov. 27. 2 Let another man praise thee and not thy own mouth a stranger and not thine own lips and do not smell very rankly of the * Upon this account Bishop Prideaux condemns this Book Fascic controv c. 1. q. 2. p. 14. Pythagoreans and the Pharisees error who held That the souls of good men when they die go not immediately to heaven and there remain but into the bodies of other good men as †De Bello Judaico l. 2. c. 7. Josephus relates of the Pharisees Yea and do not virtually deny original sin for he saith that he had a good spirit which I take to be meant of his soul for 't is in the Latin Bonam animam fortitus eram and that he was good i. e. of a good soul and that he came into a body undefiled i. e. with sin what else is or can be the meaning For I am of their opinion that hold that the first sin of Adam our common father was and is imputed to all us his posterity descending from him by ordinary generation and that we naturally want that original righteousness which was in Adam and that we are prone to sin which proneness to sin is propagated to us by or with the seed of our Parents Of which to discourse here would take up too much time and paper but this I do but hint I intend the Pharisees error which I conceive is not agreeable to the pure Word of God in Zach. 12. 1.