Animadversions upon a late discourse concerning the divinity, and death of Christ Edmund Elys. Elys, Edmund, ca. 1634-ca. 1707. 1695 Approx. 9 KB of XML-encoded text transcribed from 6 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A39338 Wing E662 ESTC R41114 19636953 ocm 19636953 109230 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A39338) Transcribed from: (Early English Books Online ; image set 109230) Images scanned from microfilm: (Early English books, 1641-1700 ; 1685:36) Animadversions upon a late discourse concerning the divinity, and death of Christ Edmund Elys. Elys, Edmund, ca. 1634-ca. 1707. 8 p. s.n., [London : 1695] Caption title. "Eccles. Chap. IX. Ver. 10." Imprint suggested by Wing. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Divinity. Bible. -- O.T. -- Ecclesiastes IX, 10 -- Criticism, interpretation, etc. 2005-11 TCP Assigned for keying and markup 2005-11 Aptara Keyed and coded from ProQuest page images 2006-01 Mona Logarbo Sampled and proofread 2006-01 Mona Logarbo Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion ANIMADVERSIONS UPON A late Discourse Concerning THE Divinity , and Death of CHRIST . By EDMUND ELYS , sometime Fellow of Baliol Colledge in OXFORD . ECCLES . Chap. IX . Ver. 10. Whatsoever thy hand findeth to do , Do it with thy Might : for there is no work , nor device , nor knowledge , nor wisdom in the Grave , whither thou goest . IF the Author of this Discourse did really design to Maintain the Profession of the CATHOLICK FAITH , how is it Possible that He should not speak one good Word of the Creed of St. ATHANASIUS , of the NICENE Creed ? How is it Possible He should so Contemn the Ancient Fathers , if His Sentiments , touching the Faith , were the same with Theirs ? I Appeal to any Man , that has the Fear of God before his Eyes , to Judge whether He do not plainly Deny the Eternity of the PERSON of Jesus Christ , in that He says , That from the Humane and Divine Nature United there did Result the Person of the Messius , who was both GOD , and Man. Certainly That which Results from the Union of the Humane Nature with the Divine is not Eternal , or From Everlasting . We can Frame , says He , no distinct Idea of that Infinite Essence , and it were not Infinite if we could . Answ . But we may REFLECT upon that IDEA , which God Himself , the ONE BEING Absolutely Infinite , has Imprest upon all Rational Souls . To know God is to have a Distinct Idea of Him. He that Pretends to Frame to himself any Idea of God , Knows not God : For God is LIGHT , and we can have no Perceivance of Him , but by the Influence , or Impression we receive from Him. He says that One Opinion concerning Christ is , That Christ was a Divine Person , miraculously Conceiv'd , &c. Tho' he had no Existence before he was Formed in the Virgins Womb. Here I desire that the Christian Reader would Observe the Subtlety of some Deceivers , who , by calling Our SAVIOUR a Divine Person , would Avoid the Abhorrence and Detestation they Deserve , because they will not Acknowledge that He has a Nature Truly Divine , or Eternal . He tells us That some Philosophers thought that Souls were propagated from Souls ; and the Figure by which this was explain'd , being that of one Candle's being lighted at another ; this seems to have given the Rise to those words , Light of Light. It is certain many of the Fathers fell often into this Conceit , and in this way of explaining this Matter , they have said many things , which intimate that they believ'd an Inequality between the Persons , and a Subordination of the Second and Third to the First : So that by the same Substance , or Essence , they do in many places express themselves , as if they only meant the same Being in a general Sense , as all Humane Souls are of the same Substance ; that is , the same Order , or sort of Beings ; and they seemed to entitle them to different Operations ; not only in an Oeconomical way , but thought that one did that , which the other did not . Here He plainly endeavours to Perswade us to believe that Many of the Fathers were no True Christians , but had a Conceit that there were Three Gods : For most certainly if they thought that The Father , The Son , and The Holy Ghost , are of the same Substance , no otherwise than As all Humane Souls are of the same Substance , and that they have different Operations , not only in an Oeconomical way , but so that one Does what the other Does not , they Thought ( in Effect ) that there are Three Gods. If He would name any One of those , who have Publisht such Monstrous Conceptions , we should give him a Punctual Answer . In the mean time we must Aver to all the World , that not one of the Holy Fathers , of the Four First General Councils , were subject to any such Delirium : And Every one of those , that Deserve the Name of Fathers , shall Rise up in Judgment against Him , for laying so foul an Imputation upon MANY Fathers , not Nameing One of them ; so that he might Insinuate a Contempt of them All into the Minds of Unwary Readers . Others , says He , took another way of explaining this , making it their Foundation , that the Deity was one Numerical Being . Answ . The Ancient Fathers did not say that the Deity was One Numerical Being : what they said manifestly imports that the Deity is BEING Simply and Absolutely , viz. BEING Absolutely Infinite , so that it implies the most palpable Contradiction that the True , and Eternal . GOD should not be Absolutely ONE . I Desire that the Learned Reader would be ever Mindful of these ▪ Words of Saint BASIL , in his 141 Epistle : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He tells us that Many have thought that the Term SON did not at all belong to the Blessed Three . If He would Name One of these Many , and shew us where we may find this Execrable Heresy in Writing , we should undertake , by the Help of GOD , to Manifest the Madness , and Folly of it . He Slights this Position of the Schoolmen , That GOD being Infinite , every Offence against Him has an Infinite Guilt , and must be expiated either by Acts of Infinite Value , or of Infinite Duration ; and that a Person of an Infinite Nature was only capable of Acts of an Infinite Value ; that such a One was necessary for Expiating Sin. But in all this Gradation , there is one Defect , That the Scripture sets none of these Speculations before us . Answ . There 's nothing more Evident in the Holy Scriptures than this , That those that are SAV'D are REDEEM'D with the Precious Bloud of CHRIST : And is not that Bloud of Infinite Value ? Is not the Wrath of GOD against All Sin Infinite ? Is not Infinite Wrath against All Sin as Fully Demonstrated in an Infinite Holy PERSON , Suffering For All the Sins of the Whole World in the Nature of Man , which He Assum'd that He might be Capable of Suffering , As that Wrath could ever have been Shewn , or Demonstrated to Men , and Angels in the Everlasting Destruction of All Sinners ? As for those Scoptical Words , those Subtle weighings of Infinities one against another , I shall make no other Reflection on them , but only to declare that I Hope the Learned , and Pious Reader will joyn with Me in a just Abhorrence and Detestation of them . He uses this very Dangerous Expression : The offering this to us on such easy terms , and the exacting only a Sincere Obedience as the Condition of it , without insisting on an Entire Obedience , is another part of the Grace of it . Answ . SINCERE Obedience is ENTIRE Obedience , or the having Respect to All the Commandments of GOD. He Acknowledges that GOD would Pardon Sin in such a manner , as should shew how much He Hated it , at the same time that He shew'd such Love , and Compassion to Sinners . But , say We , He had not Shewn how much He Hated Sin , and how much He Lov'd Sinners , if He had not Shewn this Hatred , and this Love to be Both INFINITE , which He shew'd with all Possible Evidence in the Sacrifice of the Death of Christ , a PERSON Infinite in All Excellency , and Perfection . Every Sin , says He , gives a wound , and requires Repentance to wash , and heal it , but every Sin does not shut us out from a right to the Blessings of the Covenant . Answ . Every Known Sin does not render us Uncapable of Repentance ; but Every Known Sin Exposes us to the Wrath of God , and the Sinner has no Grounds to hope for Pardon , unless he sincerely Repent , stedfastly Purposing , by the Help of GOD , to lay down his Life , rather than be Guilty of any Known Sin by Commission or Omission . I pray GOD to Affect the Heart of this Man , and of Every other Learned Person , throughout the whole Christian World , with a due Regard to the Writings of the Ancient Fathers . Their Following of those Excellent Holy Men both in Life , and Doctrine , as they were Followers of Christ , and his Apostles , would most certainly Reduce this , and all other Nations , Professing Christianity , to a True State of Christian Peace , and Tranquillity . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .