A Visitation SERMON PREACHED In the Cathedral Church of St. Patrick. 1 Timothy, iv. 16. Take heed unto thy Self, and to thy Doctrine: Continue in them:
A Visitation SERMON PREACHED In the Cathedral Church of Saint Patrick. 1 Timothy, iv. 16. Take heed unto thy Self, and to thy Doctrine: Continue in them:
ALthough this Advice was immediately directed by St. Paul to Timothy, who was then Bishop of Ephesus; yet since there is nothing in it which particulary concerned him as in that Eminency,
ALthough this advice was immediately directed by Saint Paul to Timothy, who was then Bishop of Ephesus; yet since there is nothing in it which particular concerned him as in that Eminency,
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I know not better how to inlarge upon it, than by laying before you the necessity of our complying with it, that so we may be so happy as to obtain what was proposed to Timothy for his Encouragement, be saved our selves,
I know not better how to enlarge upon it, than by laying before you the necessity of our complying with it, that so we may be so happy as to obtain what was proposed to Timothy for his Encouragement, be saved our selves,
Concerning the words we may observe that NONLATINALPHABET, which we Translate Take heed, is (as the Learned Grotius observes out of Eustathius ) sometimes used for NONLATINALPHABET, intende animum, give your mind to such a thing, as we use to say.
Concerning the words we may observe that, which we Translate Take heed, is (as the Learned Grotius observes out of Eustathius) sometime used for, intend animum, give your mind to such a thing, as we use to say.
He there tells us that before any Pomp or Solemn Supplication, the NONLATINALPHABET went about the City and gave Notice to the People to prepare themselves.
He there tells us that before any Pomp or Solemn Supplication, the went about the city and gave Notice to the People to prepare themselves.
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as a Matter of no great concern, carelesly and indifferently, but when they design'd to engage themselves in those matters, he would have them lay aside all other thoughts and cares;
as a Matter of no great concern, carelessly and indifferently, but when they designed to engage themselves in those matters, he would have them lay aside all other thoughts and Cares;
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From which Emphatical Use of the word, we may without any violence to the Text infer that St. Paul would not have Timothy do this as a light and indifferent thing;
From which Emphatical Use of the word, we may without any violence to the Text infer that Saint Paul would not have Timothy do this as a Light and indifferent thing;
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but to look upon it as his main work and employment, that which required his whole thoughts and study, which is confirm'd by the next words, Continue in them. NONLATINALPHABET.
but to look upon it as his main work and employment, that which required his Whole thoughts and study, which is confirmed by the next words, Continue in them..
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But Beza with greater probability, Parmane in istis, the vulgar reads, Insta in illis, The Translation of the Syriack Version is Perdura in his, and of the Arabick, Assiduus & constans esto in doctrinis:
But Beza with greater probability, Parmane in istis, the Vulgar reads, Insta in illis, The translation of the Syriac Version is Perdura in his, and of the Arabic, Assiduus & constans esto in Doctrines:
yet we find the Salvation of men after a subordinate way sometimes attributed in the Scriptures to those who are intrusted with the Ministry of Reconciliation. St. Paul says, If by any means I might provoke to Emulation them who are of my flesh,
yet we find the Salvation of men After a subordinate Way sometime attributed in the Scriptures to those who Are Entrusted with the Ministry of Reconciliation. Saint Paul Says, If by any means I might provoke to Emulation them who Are of my Flesh,
I begin with the first point. The great necessity of taking heed to our selves: that is, That our Lives be holy and vertuous, and our Behaviour innocent and blameless.
I begin with the First point. The great necessity of taking heed to our selves: that is, That our Lives be holy and virtuous, and our Behaviour innocent and blameless.
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and pleasing their fancies, in getting of Estates, or in spending of them, in noise and hurry, in gallantry or downright labour and toyl, that they have not leasure to think much of spiritual, abstracted,
and pleasing their fancies, in getting of Estates, or in spending of them, in noise and hurry, in gallantry or downright labour and toil, that they have not leisure to think much of spiritual, abstracted,
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to lay before them the Rules of a good Life, and to instruct them in the ways of conquering their evil Inclinations, and subduing their spiritual Enemies.
to lay before them the Rules of a good Life, and to instruct them in the ways of conquering their evil Inclinations, and subduing their spiritual Enemies.
And lastly, we are more eminently spiritual, we have the good gifts of God, and the Anointing which is from above; 'tis by us that God would plant holiness among men, by us he designs to Erect his Throne,
And lastly, we Are more eminently spiritual, we have the good Gifts of God, and the Anointing which is from above; it's by us that God would plant holiness among men, by us he designs to Erect his Throne,
First, The lamentable influence which our bad Examples will have upon them. Secondly, Our wickedness will render our Labours unsuccessful, and useless.
First, The lamentable influence which our bad Examples will have upon them. Secondly, Our wickedness will render our Labours unsuccessful, and useless.
For besides that general Inclination which is in most men, to imitate others in what they see them do, there is something very particular in this Case.
For beside that general Inclination which is in most men, to imitate Others in what they see them do, there is something very particular in this Case.
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and doubtless he would never do thus, did he not discover something that we are not aware of, were he not convinced that all Religion is but a mear Cheat,
and doubtless he would never do thus, did he not discover something that we Are not aware of, were he not convinced that all Religion is but a mear Cheat,
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and will an ordinary Person think himself bound to keep his Conscience under more difficult restraints than his Teacher? And I wish 'twere not too common a principle among some People, that they shall not Answer for what Sins they commit in the Company of a Clergy-man,
and will an ordinary Person think himself bound to keep his Conscience under more difficult restraints than his Teacher? And I wish 'twere not too Common a principle among Some People, that they shall not Answer for what Sins they commit in the Company of a Clergyman,
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and that they made to one another private allowances of being wicked, whilst to the world their Principles carry'd a great shew of Gravity, and Severity.
and that they made to one Another private allowances of being wicked, while to the world their Principles carried a great show of Gravity, and Severity.
Aristotle (in which he is followed by many) in his most excellent Books of Rhetoric, among Arguments sit to perswade, he places that as the first, which consists NONLATINALPHABET, in the manners of him that speaks;
Aristotle (in which he is followed by many) in his most excellent Books of Rhetoric, among Arguments fit to persuade, he places that as the First, which consists, in the manners of him that speaks;
And indeed if they think or see, that we take no great care to Practise what we Teach them to be necessary, they will conclude, that we are not perfectly convinced of the Truth of what we say.
And indeed if they think or see, that we take no great care to Practise what we Teach them to be necessary, they will conclude, that we Are not perfectly convinced of the Truth of what we say.
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How can we expect that men will with any patience hear us thunder out of the Pulpit, Hell and Damnation against those Sins, which we unconcernedly practise? that they will endure to be chid and upbraided by us,
How can we expect that men will with any patience hear us thunder out of the Pulpit, Hell and Damnation against those Sins, which we unconcernedly practise? that they will endure to be Child and upbraided by us,
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and cast his words behind you? And will they not despise, and scorn to be guided by such Hypocrites, who make a shew of Godliness, and preach earnestly for it,
and cast his words behind you? And will they not despise, and scorn to be guided by such Hypocrites, who make a show of Godliness, and preach earnestly for it,
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and yet are the greatest dishonour to God, and the greatest mischief and most shameful disgrace to Religion of any upon Earth? I might confirm all this by instances out of History,
and yet Are the greatest dishonour to God, and the greatest mischief and most shameful disgrace to Religion of any upon Earth? I might confirm all this by instances out of History,
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that wicked Clergy-men have by their evil deeds propagated Impiety, preached men into Atheism, and in fine, destroyed Religion, and ruined their Countrey.
that wicked Clergymen have by their evil Deeds propagated Impiety, preached men into Atheism, and in fine, destroyed Religion, and ruined their Country.
which among the People was principally occasioned by the wicked Examples, by the Covetuousness, Luxury and Intemperance, Symony, Pride and Ambition of the Clergy.
which among the People was principally occasioned by the wicked Examples, by the Covetousness, Luxury and Intemperance, Simony, Pride and Ambition of the Clergy.
And about the middle of the Ninth Century, the Northumbrian Kingdom in England, was utterly destroyed by the Danes, and its Towns depopulated, its Churches and Monasteries demolished;
And about the middle of the Ninth Century, the Northumbrian Kingdom in England, was utterly destroyed by the Danes, and its Towns depopulated, its Churches and Monasteries demolished;
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the Causes of which ruin and desolation, Alcuin, a Learned Monk of those Times, attributes to the general Corruption of Men, chiefly occasioned by the Vanity, Lewdness and Debauchery of their Priests.
the Causes of which ruin and desolation, Alcuin, a Learned Monk of those Times, attributes to the general Corruption of Men, chiefly occasioned by the Vanity, lewdness and Debauchery of their Priests.
And William of Malmsbury says much the same, in reference to the Norman Conquest. Thus much to shew, how far we are concern'd to take heed to our selves.
And William of Malmsbury Says much the same, in Referente to the Norman Conquest. Thus much to show, how Far we Are concerned to take heed to our selves.
But we may say of it what Seneca do's of Philosophy, in his Sixteenth Epist. Non est populare artificium, nec ostentationi paratum, non in verbis sed in rebus est, animam format & fabricat, vitam disponit, actiones regit, agenda & omittenda demonstrat.
But we may say of it what Senecca do's of Philosophy, in his Sixteenth Epistle Non est populare artificium, nec ostentationi Paratum, non in verbis sed in rebus est, animam format & fabricat, vitam disponit, actiones regit, agenda & omittenda demonstrate.
We may observe that several points which are largely disputed in our Books of Summes and Sentences, and which take up whole Volumes when they fall into the hands of some School-men, such as those concerning the Incarnation, and Hypostatical Ʋnion, the Nature of Angels, and many other Heads of elevated and sublime Truths, which are meerly speculative,
We may observe that several points which Are largely disputed in our Books of Sums and Sentences, and which take up Whole Volumes when they fallen into the hands of Some Schoolmen, such as those Concerning the Incarnation, and Hypostatical Ʋnion, the Nature of Angels, and many other Heads of elevated and sublime Truths, which Are merely speculative,
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We may farther observe that when the Apostles do treat of the Doctrines of Faith, they do make a close connexion of them with the Precepts of Holiness, which may thence be inferr'd;
We may farther observe that when the Apostles do Treat of the Doctrines of Faith, they do make a close connexion of them with the Precepts of Holiness, which may thence be inferred;
that to know God, in the Sacred Dialect, is to honour and to worship him; that St. Paul, 1 Tit. i. calls the Doctrine of Christianity, the Acknowledgment of the Truth which is after Godliness, and the great Arcana of our Religion, Cap. iii.
that to know God, in the Sacred Dialect, is to honour and to worship him; that Saint Paul, 1 Tit. i. calls the Doctrine of Christianity, the Acknowledgment of the Truth which is After Godliness, and the great Arcana of our Religion, Cap. iii.
v. 16. of this Epistle to Timothy, he styles, The Mystery of Godliness. From all which we may be informed, That we ought not to separate our Doctrines from the Rules of Living well,
v. 16. of this Epistle to Timothy, he styles, The Mystery of Godliness. From all which we may be informed, That we ought not to separate our Doctrines from the Rules of Living well,
For whereas there are two things in which every Christian should be instructed, the one to acquiesce chearfully and thankfully in the Grace and Mercy of God, the other to work out their own Salvation with fear and trembling;
For whereas there Are two things in which every Christian should be instructed, the one to acquiesce cheerfully and thankfully in the Grace and Mercy of God, the other to work out their own Salvation with Fear and trembling;
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and they find that for the former part many have a peculiar kindness, and that 'tis likewise more grateful to their Audience to talk of speculative and pleasing Truths,
and they find that for the former part many have a peculiar kindness, and that it's likewise more grateful to their Audience to talk of speculative and pleasing Truths,
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But I shall be a little more particular, and in a few words endeavour to lay before you, what we are now principally concerned to beware of in our Doctrines.
But I shall be a little more particular, and in a few words endeavour to lay before you, what we Are now principally concerned to beware of in our Doctrines.
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That 'tis impossible for them to be Saved, or impossible for them to be Damned, the one will make them again desperate, the other negligent, and presumptuous.
That it's impossible for them to be Saved, or impossible for them to be Damned, the one will make them again desperate, the other negligent, and presumptuous.
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These and such like, do too often take that hold upon Men, that they are afterwards immoveable to all our Perswasions to Repentance, and Amendment of Life:
These and such like, do too often take that hold upon Men, that they Are afterwards immoveable to all our Persuasions to Repentance, and Amendment of Life:
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we come to tell men how they must Live, not what we have Studied. One of us may indeed go into a Pulpit and confound the People with words of strange and uncouth Languages,
we come to tell men how they must Live, not what we have Studied. One of us may indeed go into a Pulpit and confound the People with words of strange and uncouth Languages,
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and more innocent Railery on others, and with many subtile Distinctions and blustering Terms of Art, he may at last settle the business to his own content.
and more innocent Raillery on Others, and with many subtle Distinctions and blustering Terms of Art, he may At last settle the business to his own content.
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nor yet Learning, but that truly he has given Testimony abundantly sufficient to convince them, that he has either Read or had recourse to, a multitude of, perhaps useless, Books;
nor yet Learning, but that truly he has given Testimony abundantly sufficient to convince them, that he has either Read or had recourse to, a multitude of, perhaps useless, Books;
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All men cannot command it, and they who do it forcedly, and clumsily, and unnaturally, must fall in danger of the Censure of much Vanity and Indiscretion.
All men cannot command it, and they who doe it forcedly, and clumsily, and unnaturally, must fallen in danger of the Censure of much Vanity and Indiscretion.
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But if to fail now and then in such an Attempt be prejudicial to the main Design, what shall we think when a whole Sermon is nothing but a Collection of fine Thoughts,
But if to fail now and then in such an Attempt be prejudicial to the main Design, what shall we think when a Whole Sermon is nothing but a Collection of fine Thoughts,
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and gives 'em upon it store of flanting Metaphors, and studied Flourishes, and instead of grave and solid Motives to Piety and Vertue, only little Conceits upon some Texts of Scripture,
and gives they upon it store of flaunting Metaphors, and studied Flourishes, and instead of grave and solid Motives to Piety and Virtue, only little Conceits upon Some Texts of Scripture,
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and whatsoever we offer which is inconsistent with, or prejudicial to it, is sinful; whatever is not some way preparatory or useful thereto, is impertinent.
and whatsoever we offer which is inconsistent with, or prejudicial to it, is sinful; whatever is not Some Way preparatory or useful thereto, is impertinent.
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And let us beware that out of a vain humour, we do not give the Congregation too much occasion to think, that we come with no great design to do them good,
And let us beware that out of a vain humour, we do not give the Congregation too much occasion to think, that we come with no great Design to do them good,
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It was the Opinion of Tully, the Wisest and most Eloquent Man that we hear of among the Romans; and Quintilian makes it the Title of one of his Chapters, in his most judicious Work;
It was the Opinion of Tully, the Wisest and most Eloquent Man that we hear of among the Romans; and Quintilian makes it the Title of one of his Chapters, in his most judicious Work;
There are some parts of our Religion (and it may be affirm'd without any suspition of Enthusiasm) the knowledge of which is to be obtain'd, not so much by Labour and Industry,
There Are Some parts of our Religion (and it may be affirmed without any suspicion of Enthusiasm) the knowledge of which is to be obtained, not so much by Labour and Industry,
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We know, a kind of Natural Enthusiasm is required in Poets, which they term a Spirit of Poetry; and in Oratory, the Great Masters of it speak of an instinct, and happy impulse of Nature; and this, in Divine Eloquence, is Real Devotion. And the Answer of a Learned Man was not amiss, who being desired to instruct one how he might become an excellent Christian Orator, replied, Maxime ames Christum. For how shall he inflame others with the Love of God, who has not God in all Thoughts? 'Twill be in vain to counterfeit Devotion where 'tis not. Nemo potest personam diu ferre.
We know, a kind of Natural Enthusiasm is required in Poets, which they term a Spirit of Poetry; and in Oratory, the Great Masters of it speak of an instinct, and happy impulse of Nature; and this, in Divine Eloquence, is Real Devotion. And the Answer of a Learned Man was not amiss, who being desired to instruct one how he might become an excellent Christian Orator, replied, Maxim ames Christ. For how shall he inflame Others with the Love of God, who has not God in all Thoughts? It'll be in vain to counterfeit Devotion where it's not. Nemo potest Personam Diu Far.
much-less that in (Complement to the Malicious Curiosity of any Lay-persons, who come most readily to hear Visitation Sermons perhaps, that they may have out of the mouth of one of their own Coat, somewhat to Asperse their Ministers with) that I insinuate You,
muchless that in (Compliment to the Malicious Curiosity of any Laypersons, who come most readily to hear Visitation Sermons perhaps, that they may have out of the Mouth of one of their own Coat, somewhat to Asperse their Ministers with) that I insinuate You,
It has been my part, to set before You Your Duties, and no question but They who are Your Superiours, will upon due Information, Censure those who Violate them.
It has been my part, to Set before You Your Duties, and no question but They who Are Your Superiors, will upon due Information, Censure those who Violate them.
and inoffensive Conversations, as emiminent for true and useful Learning, as painful and laborious, and in a word, who have as many of the Ornaments of good Christians,
and inoffensive Conversations, as emiminent for true and useful Learning, as painful and laborious, and in a word, who have as many of the Ornament of good Christians,
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But let us Encourage our selves in the Heavenly Assistance promised by our Saviour, Hold fast the Faith and a good Conscience, and Persevere in the performance of our Duty, reckoning that more are for us, than They who are against us.
But let us Encourage our selves in the Heavenly Assistance promised by our Saviour, Hold fast the Faith and a good Conscience, and Persevere in the performance of our Duty, reckoning that more Are for us, than They who Are against us.
Or, Secondly, Because we have Renounced all Usurp'd and Foreign Jurisdiction, and will not Traiterously Submit to the Bishop, and bring in again all the Abuses and Innovations of the Church, of Rome. Or else Thirdly, Because we are for Decency and Order in our Publick Worship,
Or, Secondly, Because we have Renounced all Usurped and Foreign Jurisdiction, and will not Traitorously Submit to the Bishop, and bring in again all the Abuses and Innovations of the Church, of Room. Or Else Thirdly, Because we Are for Decency and Order in our Public Worship,
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But First, Shall we be Afraid to own that there is a God, because some desperate profligate Wretches, wish there were none? Shall we be backward to perswade Them to the Belief of, what all Wise and Serious Men, have in all Ages most firmly Believed;
But First, Shall we be Afraid to own that there is a God, Because Some desperate profligate Wretches, wish there were none? Shall we be backward to persuade Them to the Belief of, what all Wise and Serious Men, have in all Ages most firmly Believed;
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because some who have forfeited all Title and Pretence to it, do not love to hear of it? Or, Leave off reminding those of Hell and Damnation, who go on in their Wickedness,
Because Some who have forfeited all Title and Pretence to it, do not love to hear of it? Or, Leave off reminding those of Hell and Damnation, who go on in their Wickedness,
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They do declare us Troublesome, for our Charity, and do slight and undervalue us, because we are Christ's Messengers to them, to envite them to be happy.
They do declare us Troublesome, for our Charity, and do slight and undervalue us, Because we Are Christ's Messengers to them, to envite them to be happy.
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Secondly, Shall we be Afraid or Asham'd to be True to our God, and to our Prince? Shall we renounce our Consciences and our Loyalty, to please and gratifie Men, whom their Education,
Secondly, Shall we be Afraid or Ashamed to be True to our God, and to our Prince? Shall we renounce our Consciences and our Loyalty, to please and gratify Men, whom their Education,
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and other Prejudices, their Designs and Interest have ingaged in defence of a most unreasonable and unjust Religion? Shall we be terrified by the vain noise and impotent ostentation of Infallibility, which they say, they have among them;
and other Prejudices, their Designs and Interest have engaged in defence of a most unreasonable and unjust Religion? Shall we be terrified by the vain noise and impotent ostentation of Infallibility, which they say, they have among them;
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and be afraid to speak against that most prodigious and monstrous Doctrine of Transubstantiation, least we should offend? Or shall we suffer their Emissaries to delude,
and be afraid to speak against that most prodigious and monstrous Doctrine of Transubstantiation, lest we should offend? Or shall we suffer their Emissaries to delude,
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and wheedle the poor People into a most dangerous profession, to the great hazard of their Salvation, without the least Contradiction? And shall we faintly resist,
and wheedle the poor People into a most dangerous profession, to the great hazard of their Salvation, without the least Contradiction? And shall we faintly resist,
But tho' we must be Zealous and Resolute in this point, and in maintaining as far as belongs to our stations, That Liberty wherewith Christ hath made us free;
But though we must be Zealous and Resolute in this point, and in maintaining as Far as belongs to our stations, That Liberty wherewith christ hath made us free;
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and let us not be scar'd out of our Christian Moderation and Sobriety, by the furious Clamours of those rash and violent People, who traduce the chief Strength of the Protestant Church, for Papists, or secret Friends of them?
and let us not be scared out of our Christian Moderation and Sobriety, by the furious Clamours of those rash and violent People, who traduce the chief Strength of the Protestant Church, for Papists, or secret Friends of them?
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and Divisions, and Sub-divisions, and who Agree in nothing but in their unreasonable Out-cries against our poor despised Church? It must be allow'd that many of the Non-conforming Party, are well-meaning Men,
and Divisions, and Subdivisions, and who Agree in nothing but in their unreasonable Outcries against our poor despised Church? It must be allowed that many of the Nonconforming Party, Are well-meaning Men,
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'Tis too evident, that even of those well-meaning People, many are either of weak understandings, or under great prejudices of unpracticable Notions, and dividing and disorderly Principles;
It's too evident, that even of those well-meaning People, many Are either of weak understandings, or under great prejudices of unpracticable Notions, and dividing and disorderly Principles;
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and by their Crafty or Deluded, their Necessitous and Seditious, or their Honest and Mistaken Leaders, inraged against us, without any Provocation given on our side,
and by their Crafty or Deluded, their Necessitous and Seditious, or their Honest and Mistaken Leaders, enraged against us, without any Provocation given on our side,
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For those of them who pretend to be Scholars, have these last two or three Years, (since the Designs of Rome were supposed to be discovered) employed their Time in publishing most scurrilous Pamphlets,
For those of them who pretend to be Scholars, have these last two or three years, (since the Designs of Room were supposed to be discovered) employed their Time in publishing most scurrilous Pamphlets,
and all the little Stories they could meet with against the Establish'd Clergy. I appeal to any one who has used to observe the Employment of the Press, whether this be not true.
and all the little Stories they could meet with against the Established Clergy. I appeal to any one who has used to observe the Employment of the Press, whither this be not true.
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and shall we not dare offer any thing in our Vindication? And when their Divisions and Uncharitableness are like to do the Protestant Church the greatest mischief in the World, shall we not dare speak against them? And shall a few bold Writers, the bottom of whose Learning we are not ignorant of,
and shall we not Dare offer any thing in our Vindication? And when their Divisions and Uncharitableness Are like to do the Protestant Church the greatest mischief in the World, shall we not Dare speak against them? And shall a few bold Writers, the bottom of whose Learning we Are not ignorant of,
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and to remember that 'tis not modest to impose magisterially all their own dreams or borrowed fancies, upon others, on pain of being declared Heretical, if they receive them not;
and to Remember that it's not modest to impose magisterially all their own dreams or borrowed fancies, upon Others, on pain of being declared Heretical, if they receive them not;
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of our Ecclesiastical Constitutions. For if we of the Clergy shew men the way how to break the Laws of the Church, and in the publick Administration of Divine Service, make our Congregations irregular and disorderly,
of our Ecclesiastical Constitutions. For if we of the Clergy show men the Way how to break the Laws of the Church, and in the public Administration of Divine Service, make our Congregations irregular and disorderly,
and make for our Parishes new Rubricks, and new Canons; will not this harden men in their Separation, make our Laws despised, our Government defamed, our selves reproached, the establish'd Religion contemn'd,
and make for our Parishes new Rubrics, and new Canonas; will not this harden men in their Separation, make our Laws despised, our Government defamed, our selves reproached, the established Religion contemned,
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and expose the true Sons of the Church, and the Conscientious Observers of its Constitutions, to the scorn and hatred of the People? Let us not therefore for our present quiet, the good will of the vulgar,
and expose the true Sons of the Church, and the Conscientious Observers of its Constitutions, to the scorn and hatred of the People? Let us not Therefore for our present quiet, the good will of the Vulgar,
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or for any petty advantage, comply with any unreasonable Humour in neglect of our Duty. We shall but encourage them to desire still more, and more unreasonable Compliances;
or for any Petty advantage, comply with any unreasonable Humour in neglect of our Duty. We shall but encourage them to desire still more, and more unreasonable Compliances;
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It cannot yet be forgotten, that for some time before the Late Confusions, many of our Church did give themselves much Liberty in deviating from our Ecclesiastical Constitutions, out of tenderness,
It cannot yet be forgotten, that for Some time before the Late Confusions, many of our Church did give themselves much Liberty in deviating from our Ecclesiastical Constitutions, out of tenderness,
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and in hopes to gain those Dissenters, who pretended to a little Moderation; and in Contemplation of their future Conformity to some, did dispense with other Laws.
and in hope's to gain those Dissenters, who pretended to a little Moderation; and in Contemplation of their future Conformity to Some, did dispense with other Laws.
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But in conclusion, when those nice and tender Consciences, by Gods just Judgment on these sinful Nations, came to have Power in their hands, we know how they used those very men who so much courted them.
But in conclusion, when those Nicaenae and tender Consciences, by God's just Judgement on these sinful nations, Come to have Power in their hands, we know how they used those very men who so much courted them.
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To Conclude: Let us do our own duties, be Holy and Innocent in our Lives, Laborious and Industrious in our Cures, Resolute and Unshaken in our Loyalty and our Faith, in perfect Love and Charity with one another,
To Conclude: Let us do our own duties, be Holy and Innocent in our Lives, Laborious and Industria in our Cures, Resolute and Unshaken in our Loyalty and our Faith, in perfect Love and Charity with one Another,
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and though we cannot, as we would, rescue them from, yet we shall not conspire with, the Wolves and Foxes; and let us not betray the most Pure and most Reformed Church in Christendome, to humor and court a perverse stiffnecked Generation, who will not be wrought upon by any Condescentions.
and though we cannot, as we would, rescue them from, yet we shall not conspire with, the Wolves and Foxes; and let us not betray the most Pure and most Reformed Church in Christendom, to humour and court a perverse Stiffnecked Generation, who will not be wrought upon by any Condescensions.
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Let us be Pious and Regular, of a Sober, Meek, and Affable Conversation, let us discountenance the Hypocrisie of the Age, by a True and Real Devotion,
Let us be Pious and Regular, of a Sobrium, Meek, and Affable Conversation, let us discountenance the Hypocrisy of the Age, by a True and Real Devotion,
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Let us perform our publick Offices with just Sense and Reverence, and by our constant Diligence and Industry, supply those defects of Nature or Education, which we are conscious of in our selves.
Let us perform our public Offices with just Sense and reverence, and by our constant Diligence and Industry, supply those defects of Nature or Education, which we Are conscious of in our selves.
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