A26921:446
Richard Baxter's dying thoughts upon Phil. I, 23 written for his own life and…
Richard Baxter's dying thoughts upon Phil. I, 23 written for his own life and the latter times of his corporal pains and weakness.
London: printed by Tho. Snowden for B. Simmons, 1683
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
§ 9. 3. Why doth the Scripture ascribe Love and Joy to God and Angels if there were not some reason for it? Doubtless there is great difference between the heavenly Love and Joy, and ours here in the Body: And so there is also between their knowledge and ours, and their Will and ours: But it is not that theirs is less or lower than ours, but somewhat more excellent, which ours giveth us some analogical (or imperfect formal) notice of.
§ 9. 3. Why doth the Scripture ascribe Love and Joy to God and Angels if there were not some reason for it? Doubtless there is great difference between the heavenly Love and Joy, and ours here in the Body: And so there is also between their knowledge and ours, and their Will and ours: But it is not that theirs is less or lower than ours, but somwhat more excellent, which ours giveth us some analogical (or imperfect formal) notice of.
§ 10. 4. And what though Brutes have Sense and Affection, doth it follow therefore that we have none now? Or that we shall have none hereafter? Brutes have Life: And must we therefore have no Life hereafter, because it is a thing that's common •oBruits? Rather as now, we have all that the Brutes have and more, so shall we then have Life, and Sense, and Affection of a nobler sort than Brutes, and more. Is not God the Living God? Shall we say that he liveth not because Brutes live? Or rather that they live a sensitive life, and Man a Sensitive and Intellectual, because God is Essential, Transcendent Infinite Life, that makes them live.
§ 10. 4. And what though Bruits have Sense and Affection, doth it follow therefore that we have none now? Or that we shall have none hereafter? Bruits have Life: And must we therefore have no Life hereafter, because it is a thing that's common •oBruits? Rather as now, we have all that the Bruits have and more, so shall we then have Life, and Sense, and Affection of a nobler sort than Bruits, and more. Is not God the Living God? Shall we say that he liveth not because Bruits live? Or rather that they live a sensitive life, and Man a Sensitive and Intellectual, because God is Essential, Transcendent Infinite Life, that makes them live.