A SERMON PREACHED AT THE Warwick-shire MEETING, November 25, 1679. ROM. 12.1. I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.
A SERMON PREACHED AT THE Warwickshire MEETING, November 25, 1679. ROM. 12.1. I beseech you, Therefore, brothers, by the Mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.
I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. I begin with the 1. Brethren.
I beseech you, Therefore, brothers, by the Mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. I begin with the 1. Brothers.
for which reason the Poet calls them, Chara Dei Soboles — The Off-sping of God. And are all descended from the same common Parents, which are the first,
for which reason the Poet calls them, Chara Dei Soboles — The Off-sping of God. And Are all descended from the same Common Parents, which Are the First,
And when it pleased God by confusion of Languages (thereby turning sin into an universal Blessing) to necessitate men to divide themselves into many little Bodies, according to their several Tongues,
And when it pleased God by confusion of Languages (thereby turning since into an universal Blessing) to necessitate men to divide themselves into many little Bodies, according to their several Tongues,
Nor doth a new, or nearer relation arise solely from the place of our Birth, but of our education, from our several Callings, Trades and other Circumstances.
Nor does a new, or nearer Relation arise solely from the place of our Birth, but of our education, from our several Callings, Trades and other circumstances.
whence we are said to be Heirs of God, and Co-heirs with Christ. And thus considered, we are all under the same Head, make up one and the same Body, which is the Church;
whence we Are said to be Heirs of God, and Coheirs with christ. And thus considered, we Are all under the same Head, make up one and the same Body, which is the Church;
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For when the Romans were in Mutiny, and ready to tumult, they were all appeased and hushed into silence, by this one word Quirites, by which they were reminded they were all of the same Country,
For when the Romans were in Mutiny, and ready to tumult, they were all appeased and hushed into silence, by this one word Quirites, by which they were Reminded they were all of the same Country,
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and immediate Call from Heaven, his Sufferings, his Labours, his Revelations, and his Learning, having been brought up at the Feet of Gamaliel, and skilled in all the Learning of the Jews. Yet writing to the Romans, who were but newly converted from Heathenism;
and immediate Call from Heaven, his Sufferings, his Labours, his Revelations, and his Learning, having been brought up At the Feet of Gamaliel, and skilled in all the Learning of the jews. Yet writing to the Roman, who were but newly converted from Heathenism;
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yet appears as their humble Supplicant, I beseech you. Which great condescension himself takes notice of to the Corinthians, 2. Ep. 10.11. I Paul my self beseech you.
yet appears as their humble Supplicant, I beseech you. Which great condescension himself Takes notice of to the Corinthians, 2. Epistle 10.11. I Paul my self beseech you.
2. When the truth proposed, or duty pressed upon us, is of grand importance and concern, as Ephes 4.1. I beseech you, that ye walk worthy of the vocation wherewith ye are called.
2. When the truth proposed, or duty pressed upon us, is of grand importance and concern, as Ephesians 4.1. I beseech you, that you walk worthy of the vocation wherewith you Are called.
and essence of Religion, still the more controversial, as appears from the manner of the traduction of Original Sin, the perpetual Virginity of the blessed Mary, &c. In which kind of points a man cannot be mighty earnest in pressing your belief,
and essence of Religion, still the more controversial, as appears from the manner of the traduction of Original since, the perpetual Virginity of the blessed Marry, etc. In which kind of points a man cannot be mighty earnest in pressing your belief,
because the nature of the Subject will bear but little, if any certainty or weight, But where things are of some great importance, there nature is more plain and satisfactory, and so is Revelation too:
Because the nature of the Subject will bear but little, if any certainty or weight, But where things Are of Some great importance, there nature is more plain and satisfactory, and so is Revelation too:
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Therefore when the Apostle is putting us upon this great and reasonable part of our Religion, viz. the presenting our Bodies a Sacrifice to God, he both commands and courts us to it:
Therefore when the Apostle is putting us upon this great and reasonable part of our Religion, viz. the presenting our Bodies a Sacrifice to God, he both commands and Courts us to it:
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than others have to put off their false and counterfeit Wares. The reason of which is, these suit with evil inclinations, and therefore are easily received:
than Others have to put off their false and counterfeit Wares. The reason of which is, these suit with evil inclinations, and Therefore Are Easily received:
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and thereupon perswade men to captivate their thoughts to the belief, and submit themselves to the practice of so great a Duty. I beseech you, brethren.
and thereupon persuade men to captivate their thoughts to the belief, and submit themselves to the practice of so great a Duty. I beseech you, brothers.
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as our Estates and Enjoyments in the world, which make our lives a blessing, and without which to live, would be at present to be miserable. 2. The Goods of the Body,
as our Estates and Enjoyments in the world, which make our lives a blessing, and without which to live, would be At present to be miserable. 2. The Goods of the Body,
This is an allusion to the Law of Sacrifices under the Mosaick Dispensation, of which we shall observe some few things, that we may the better understand this Phrase,
This is an allusion to the Law of Sacrifices under the Mosaic Dispensation, of which we shall observe Some few things, that we may the better understand this Phrase,
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Now as these Sacrifices were typical of something that was to be under the Gospel, viz. that immaculate Sacrifice of the blessed Jesus, which he was once to make for our Sins, whence he is called the Lamb of God, slain from the foundation of the World.
Now as these Sacrifices were typical of something that was to be under the Gospel, viz. that immaculate Sacrifice of the blessed jesus, which he was once to make for our Sins, whence he is called the Lamb of God, slave from the Foundation of the World.
therefore as such Sacrifices were rejected, so were such Sacrificers too. And sometimes the spotless Offering was abhorred for the spots of him that offered it: Isai. 1.11. to vers. 16. To what purpose is the multitude of your sacrifices to me? saith the Lord.
Therefore as such Sacrifices were rejected, so were such Sacrificers too. And sometime the spotless Offering was abhorred for the spots of him that offered it: Isaiah 1.11. to vers. 16. To what purpose is the multitude of your Sacrifices to me? Says the Lord.
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Now by this allusion the Apostle shews that the Sacrifices under the Gospel must be pure, which he expresses by that word holy; and because our Sacrifices now must be our persons,
Now by this allusion the Apostle shows that the Sacrifices under the Gospel must be pure, which he Expresses by that word holy; and Because our Sacrifices now must be our Persons,
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The necessity of which we are sometimes taught by more proper expressions, 2 Cor 7.1. Let us cleanse our selves from all filthiness of flesh and spirit; perfecting Holiness.
The necessity of which we Are sometime taught by more proper expressions, 2 Cor 7.1. Let us cleanse our selves from all filthiness of Flesh and Spirit; perfecting Holiness.
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for as God would not accept of a blemished Sacrifice, so the Text expresly declares, that we must present our selves a Sacrifice holy, if ever we mean to be acceptable to him.
for as God would not accept of a blemished Sacrifice, so the Text expressly declares, that we must present our selves a Sacrifice holy, if ever we mean to be acceptable to him.
3. Godliness, which comprises the several Duties we owe immediately to God, whereof Adoration or Worship is one, in the judgment of the Gentile World, who ever paid these Tributes of Honour to the Deity.
3. Godliness, which comprises the several Duties we owe immediately to God, whereof Adoration or Worship is one, in the judgement of the Gentile World, who ever paid these Tributes of Honour to the Deity.
Therefore by presenting our bodies a sacrifice, we are most certainly and clearly put upon the offering them to God in a way of worship: for so Sacrifices were.
Therefore by presenting our bodies a sacrifice, we Are most Certainly and clearly put upon the offering them to God in a Way of worship: for so Sacrifices were.
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Levit. 13.3, 4. Whatsoever man, &c. that kills an ox, or lamb, or goat, &c. and brings it not to the door of the Tabernacle of the congregation, to offer an offering to the Lord,
Levit. 13.3, 4. Whatsoever man, etc. that kills an ox, or lamb, or goat, etc. and brings it not to the door of the Tabernacle of the congregation, to offer an offering to the Lord,
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before the tabernacle of the Lord, blood shall be imputed to that man. And Deut. 12.17, 18. The tithe of corn, wine, oil, the firstlings of the herd,
before the tabernacle of the Lord, blood shall be imputed to that man. And Deuteronomy 12.17, 18. The tithe of corn, wine, oil, the firstlings of the heard,
yet the Old Testament, especially the Psalms, do so far prefer the publick before private worship, that a man would be almost apt to think all worship confined to this.
yet the Old Testament, especially the Psalms, do so Far prefer the public before private worship, that a man would be almost apt to think all worship confined to this.
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When shall I come and appear before God! Now the Psalmist very well knew, he was always in the Divine Presence; and therefore Psal. 139.8. to Verse 13. proves by an induction of particulars, that there is no place of concealment from him;
When shall I come and appear before God! Now the Psalmist very well knew, he was always in the Divine Presence; and Therefore Psalm 139.8. to Verse 13. Proves by an induction of particulars, that there is no place of concealment from him;
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Therefore if we will make sense of those places, we must understand the Psal. as reaching after a more than ordinary presence, which is the presence of God in places of publick worship, which all sincere worshipers do enjoy.
Therefore if we will make sense of those places, we must understand the Psalm as reaching After a more than ordinary presence, which is the presence of God in places of public worship, which all sincere worshippers do enjoy.
By which kind of speeches he seems so to value the presence of God in his publick worship, that he looks upon all things, without this to be worth nothing.
By which kind of Speeches he seems so to valve the presence of God in his public worship, that he looks upon all things, without this to be worth nothing.
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To which end we find sometimes the place of their assembling recorded, Act. 1.13, 14. In an upper room they continued with one accord in prayer and supplication.
To which end we find sometime the place of their assembling recorded, Act. 1.13, 14. In an upper room they continued with one accord in prayer and supplication.
And otherwiles the time is mentioned, Joh. 20.26. After eight days the disciples again were within — which number includes two Sundays, according to a computation then in use, which was to take in the day from which they began their account, thereby putting two Sundays into one week.
And otherwhiles the time is mentioned, John 20.26. After eight days the Disciples again were within — which number includes two Sundays, according to a computation then in use, which was to take in the day from which they began their account, thereby putting two Sundays into one Week.
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And when Christians began to grow cool, and negligent in the publick presenting their Bodies, the Author to the Heb. 10.25. both reproves this growing evil, and charges others to avoid it, not forsaking the assembling your selves together;
And when Christians began to grow cool, and negligent in the public presenting their Bodies, the Author to the Hebrew 10.25. both reproves this growing evil, and charges Others to avoid it, not forsaking the assembling your selves together;
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therefore those that excuse their not frequenting publick Ordinances by a pretence of serving God at home, are like those that will have every day a Sabbath, till at last they keep none at all.
Therefore those that excuse their not frequenting public Ordinances by a pretence of serving God At home, Are like those that will have every day a Sabbath, till At last they keep none At all.
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How shall they hear without a Preacher, Rom. Christ appeared to the first Christians, when assembled together; Joh. 20.26. The Holy Ghost descended upon them, when met together with one accord in one place;
How shall they hear without a Preacher, Rom. christ appeared to the First Christians, when assembled together; John 20.26. The Holy Ghost descended upon them, when met together with one accord in one place;
Which must be understood in a more peculiar and especial manner, than by his essential presence, in regard of which he is at all times present with all his Creatures.
Which must be understood in a more peculiar and especial manner, than by his essential presence, in regard of which he is At all times present with all his Creatures.
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Whence the Apostle seeing these two ends best attainable by a publick worship, doth press us to present our bodies a living sacrifice, and therefore to present them in that way that Sacrifices were offered, which was in the most solemn, and publick manner.
Whence the Apostle seeing these two ends best attainable by a public worship, does press us to present our bodies a living sacrifice, and Therefore to present them in that Way that Sacrifices were offered, which was in the most solemn, and public manner.
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4. The Text fixes this Worship on the Body, That ye present your Bodies. Which by a Synechdoche partis pro toto, is put for the whole man: That ye present your selves. Where observe
4. The Text fixes this Worship on the Body, That you present your Bodies. Which by a Synecdoche partis Pro toto, is put for the Whole man: That you present your selves. Where observe
for it is certainly contrary to the reasons and experience of all observing men, that when we come to the place and Offices of a publick Worship, men should have any due and suitable thoughts of the presence they come before,
for it is Certainly contrary to the Reasons and experience of all observing men, that when we come to the place and Offices of a public Worship, men should have any due and suitable thoughts of the presence they come before,
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and the soul receives such deep impressions, that we much more necessarily in outward gestures discover the awful and reverend thoughts, we have of the Deity,
and the soul receives such deep impressions, that we much more necessarily in outward gestures discover the awful and reverend thoughts, we have of the Deity,
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as appears from such mens expressions, who make their prayers familiar discourses with God Almighty, which must proceed from want of due thoughts of God, whereupon they make themselves too much like him;
as appears from such men's expressions, who make their Prayers familiar discourses with God Almighty, which must proceed from want of due thoughts of God, whereupon they make themselves too much like him;
Therefore being now to bring in a worship which rested not so much in bodily Exercises, it was most proper and subservient to this present design, to call it a spiritual worship, not only because the denomination is now taken from the major part;
Therefore being now to bring in a worship which rested not so much in bodily Exercises, it was most proper and subservient to this present Design, to call it a spiritual worship, not only Because the denomination is now taken from the Major part;
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but also that men might hereby be prepared by taking off their minds from those carnal Ordinances, to close with the proposals of a more spiritual Law.
but also that men might hereby be prepared by taking off their minds from those carnal Ordinances, to close with the proposals of a more spiritual Law.
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because NONLATINALPHABET, from whence NONLATINALPHABET, and NONLATINALPHABET, Worshipers, and shall worship, do come, signifies to kiss, which implies an act of the Body;
Because, from whence, and, Worshippers, and shall worship, do come, signifies to kiss, which Implies an act of the Body;
and such is this sense which excludes the Body from acts of worship. For in Exod. 20.5. Bowing down the Body being the highest expression of our inward reverence;
and such is this sense which excludes the Body from acts of worship. For in Exod 20.5. Bowing down the Body being the highest expression of our inward Reverence;
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and therefore so long as it is forbid to be given to Images, so long it remains a debt to God, which is for ever, this Command being moral, and consequently perpetually obliging.
and Therefore so long as it is forbid to be given to Images, so long it remains a debt to God, which is for ever, this Command being moral, and consequently perpetually obliging.
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And since God made, redeemed, and promised rewards to the Body, as well as the Soul, it is all the reason in the world he should be worshiped by both:
And since God made, redeemed, and promised rewards to the Body, as well as the Soul, it is all the reason in the world he should be worshipped by both:
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Now Jew and Gentile, Greek and Barbarian, did all agree in this, according to their several Modes and Capacities, that it is a most meet and reasonable thing, that we should present our bodies a living sacrifice to God.
Now Jew and Gentile, Greek and Barbarian, did all agree in this, according to their several Modes and Capacities, that it is a most meet and reasonable thing, that we should present our bodies a living sacrifice to God.
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Neither can any think me too daring in this part of my Discourse, that considers that great and learned men hold there is nothing purely positive in the Gospel, but the two Sacraments;
Neither can any think me too daring in this part of my Discourse, that considers that great and learned men hold there is nothing purely positive in the Gospel, but the two Sacraments;
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Though indeed some men are so fansiful, that if they perceive any the least likeness between the Notions and Customs of the Jews and Gentiles, (as especially T. G. in his Court of the Gentiles ) it must needs pass as a clear Demonstration, that therefore the Gentiles had these things mediately, or immediately from the Jews.
Though indeed Some men Are so fansiful, that if they perceive any the least likeness between the Notions and Customs of the jews and Gentiles, (as especially T. G. in his Court of the Gentiles) it must needs pass as a clear Demonstration, that Therefore the Gentiles had these things mediately, or immediately from the jews.
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By which means I dare undertake to make out to the reasons of men, that they may as well make the History of one Nation but an imitation and corruption of the History of another.
By which means I Dare undertake to make out to the Reasons of men, that they may as well make the History of one nation but an imitation and corruption of the History of Another.
I would ask whether the Gentile by the natural light of the understanding might not hit upon some truth? Else to what purpose doth that light serve? O what benefit is it to that part of Mankind, that had no further Directions? Then whether the Jews having the same light, together with the farther addition of Revelation, might not hit upon the same truths,
I would ask whither the Gentile by the natural Light of the understanding might not hit upon Some truth? Else to what purpose does that Light serve? O what benefit is it to that part of Mankind, that had no further Directions? Then whither the jews having the same Light, together with the farther addition of Revelation, might not hit upon the same truths,
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whether it necessarily follows, that the Gentiles had this from the Jews? Again, since each Light directs mankind to the Belief and Worship of the Deity,
whither it necessarily follows, that the Gentiles had this from the jews? Again, since each Light directs mankind to the Belief and Worship of the Deity,
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and because there can be no publick Worship without the appointment of persons, time and place, to that end, whence they must descend to many particular Constitutions and Customs,
and Because there can be no public Worship without the appointment of Persons, time and place, to that end, whence they must descend to many particular Constitutions and Customs,
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although these two Bodies of Men might never hear, or know any thing one of another? Whence let reason judge, what an irrefragable argument likeness of Notions,
although these two Bodies of Men might never hear, or know any thing one of Another? Whence let reason judge, what an irrefragable argument likeness of Notions,
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Rom. 1.14, 15. which he speaks expresly of the Gentiles, Who being without law, viz. that of Revelation, do by nature the things contained in the law, having the law written on their hearts — For the presenting our selves a sacrifice holy,
Rom. 1.14, 15. which he speaks expressly of the Gentiles, Who being without law, viz. that of Revelation, do by nature the things contained in the law, having the law written on their hearts — For the presenting our selves a sacrifice holy,
and acceptable to God, is the whole substance of all the practick part of natural Religion, which being taken away, we know not where to place such Religion,
and acceptable to God, is the Whole substance of all the practic part of natural Religion, which being taken away, we know not where to place such Religion,
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Therefore the subject of, and duty pressed by the Text, being natural, and consequently a reasonable service, we have this advantage and incouragement to it, viz.
Therefore the Subject of, and duty pressed by the Text, being natural, and consequently a reasonable service, we have this advantage and encouragement to it, viz.
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For when reason can discover no good and necessity in the thing injoyned, as it is in pure positives, such as be Circumcision, Abstinencies from some sorts of Meat,
For when reason can discover no good and necessity in the thing enjoined, as it is in pure positives, such as be Circumcision, Abstinences from Some sorts of Meat,
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and in divers other Mosaick Rights and Customs, nature draws back, and rejects these Precepts, as matters of toil and selfdenyal, but of no advantage, which perhaps is the reason,
and in diverse other Mosaic Rights and Customs, nature draws back, and rejects these Precepts, as matters of toil and self-denial, but of no advantage, which perhaps is the reason,
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For what is more just and reasonable than this, that we should present our selves a living sacrifice to that God from whom we have received our Bodies, our Beings, together with all the comforts and blessings of them? What more fitting than that we should live to his Glory, in whom we live and move? What more equitable,
For what is more just and reasonable than this, that we should present our selves a living sacrifice to that God from whom we have received our Bodies, our Beings, together with all the comforts and blessings of them? What more fitting than that we should live to his Glory, in whom we live and move? What more equitable,
than that we should obey him, to whom we do belong by all the sacred ties of Creation, Redemption, Dedication, and voluntary Resignation of our selves? This is so clear and undeniable a thing, that all men that have,
than that we should obey him, to whom we do belong by all the sacred ties of Creation, Redemption, Dedication, and voluntary Resignation of our selves? This is so clear and undeniable a thing, that all men that have,
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Therefore, if there be any Virtue, any Praise, any Pity and Compassion for your selves, let the importunity of so great an Apostle prevail with us in a thing so just and reasonable.
Therefore, if there be any Virtue, any Praise, any Pity and Compassion for your selves, let the importunity of so great an Apostle prevail with us in a thing so just and reasonable.
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and in case men are sincere in this one point, it will most certainly put them upon Sobriety and Righteousness, Brotherly-kindness and Charity, injoyned by the latter Table;
and in case men Are sincere in this one point, it will most Certainly put them upon Sobriety and Righteousness, Brotherly kindness and Charity, enjoined by the latter Table;
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Which is the great design of this days Assembly, as appears not only from the practises of former Stewards of this Company, who have yearly set out to Trades as many poor Children of our County of Warwick, as there be Stewards of the said Company, which be, in number, eight.
Which is the great Design of this days Assembly, as appears not only from the practises of former Stewards of this Company, who have yearly Set out to Trades as many poor Children of our County of Warwick, as there be Stewards of the said Company, which be, in number, eight.
for who can say what great Traders, what large Estates, and what considerable Families may spring from these beginnings? Therefore as the main end of all Societies is the preservation of the whole, which is best done by preserving and advancing particulars, you do in this way admirably answer her main intendments.
for who can say what great Traders, what large Estates, and what considerable Families may spring from these beginnings? Therefore as the main end of all Societies is the preservation of the Whole, which is best done by preserving and advancing particulars, you do in this Way admirably answer her main intendments.
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And if we look back to former Ages, we shall find such publick spirits, even in the Gentile World, that the Roman Orator lays it down as a common Truth, Non nobis nati, we are born for the good of others, as well as our own.
And if we look back to former Ages, we shall find such public spirits, even in the Gentile World, that the Roman Orator lays it down as a Common Truth, Non nobis Nati, we Are born for the good of Others, as well as our own.
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Which principle carried some of them so far, that they deemed it a happiness when need required, Pro patriâ mori — To give their lives for the Honour and Safety of that place where they first received them.
Which principle carried Some of them so Far, that they deemed it a happiness when need required, Pro patriâ Mori — To give their lives for the Honour and Safety of that place where they First received them.
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adorned at present as well as in former Ages, with so many Noble and Gentile Families, hath given breath to so many others, famous in their Generations,
adorned At present as well as in former Ages, with so many Noble and Gentile Families, hath given breath to so many Others, famous in their Generations,
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whose Piety and good Works so eminently appeared in former times from the vast number of Religious Houses; and still doth from the many Hospitals, Free-Schools, and Augmentation of poor Vicaridges, that in these things we act by the measures,
whose Piety and good Works so eminently appeared in former times from the vast number of Religious Houses; and still does from the many Hospitals, Free-Schools, and Augmentation of poor Vicarages, that in these things we act by the measures,
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