Some discourses, sermons, and remains of the Reverend Mr. Jos. Glanvil ... collected into one volume, and published by Ant. Horneck ... ; together with a sermon preached at his funeral, by Joseph Pleydell ...
and the Terrour of its punishments; I say, when I consider these, and then look upon Man as a reasonable Creature, apprehensive of Duty, and interest, and apt to be moved by hopes and fears; I cannot but wonder,
and the Terror of its punishments; I say, when I Consider these, and then look upon Man as a reasonable Creature, apprehensive of Duty, and Interest, and apt to be moved by hope's and fears; I cannot but wonder,
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'Tis possible some such Considerations might be the occasion of the question propounded to our Saviour in the verse immediately foregoing the Text. — Lord, are there Few that be saved? God is Love, and all the Creatures are His, and Man a nobler sort:
It's possible Some such Considerations might be the occasion of the question propounded to our Saviour in the verse immediately foregoing the Text. — Lord, Are there Few that be saved? God is Love, and all the Creatures Are His, and Man a Nobler sort:
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By striving; earnest and sincere endeavour: By seeking; an imperfect striving. And from the words thus briefly explain'd, These Propositions offer themselves to our Consideration. I.
By striving; earnest and sincere endeavour: By seeking; an imperfect striving. And from the words thus briefly explained, These Propositions offer themselves to our Consideration. I.
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And to what I have to say about it, I premise this negative Consideration: That, The Difficulties of Religion do not lye in the Understanding. Religion is a plain thing,
And to what I have to say about it, I premise this negative Consideration: That, The Difficulties of Religion do not lie in the Understanding. Religion is a plain thing,
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and intended to govern the wills of the honest and sincere; and not to exercise the wits of the notional, and curious. So that we need not mount the wings of the wind to fetch Religion from the stars; nor go down to the deep to fetch it up from thence;
and intended to govern the wills of the honest and sincere; and not to exercise the wits of the notional, and curious. So that we need not mount the wings of the wind to fetch Religion from the Stars; nor go down to the deep to fetch it up from thence;
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That which was to be known of God, was manifest to the very Heathen, Rom. 1. 19. The Law is light, saith Solomon, Prov. 6. 13. And 'tis not only a single passing glance on the eye;
That which was to be known of God, was manifest to the very Heathen, Rom. 1. 19. The Law is Light, Says Solomon, Curae 6. 13. And it's not only a single passing glance on the eye;
'Twas written of old upon the plain Tables of Habakkuk, Hab. 2. 2. So that the running Eye might see and read: And the Religion of the H. Jesus, like himself, came into the world with Rays about its Head.
'Twas written of old upon the plain Tables of Habakkuk, Hab. 2. 2. So that the running Eye might see and read: And the Religion of the H. jesus, like himself, Come into the world with Rays about its Head.
Religion, I say, is clear, and plain, and what is not so, may concern the Theatre, or the Schools; may entertain mens Wits, and serve the Interests of Disputes; but 'tis nothing to Religion, 'tis nothing to the Interest of mens Souls.
Religion, I say, is clear, and plain, and what is not so, may concern the Theatre, or the Schools; may entertain men's Wits, and serve the Interests of Disputes; but it's nothing to Religion, it's nothing to the Interest of men's Souls.
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Religion was once a Mystery, but the Mystery is revealed; And those things that we yet count Mysteries, are plainly enough discover'd as to their being such as we believe them,
Religion was once a Mystery, but the Mystery is revealed; And those things that we yet count Mysteres, Are plainly enough discovered as to their being such as we believe them,
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though we cannot understand the manner how; and 'tis no part of Religion to enquire into that; but rather It injoyns us meekly to acquiesce in the plain declarations of Faith without bold scrutiny into hidden things. In short I say, the difficulties of Religion are not in the Understanding;
though we cannot understand the manner how; and it's no part of Religion to inquire into that; but rather It enjoins us meekly to acquiesce in the plain declarations of Faith without bold scrutiny into hidden things. In short I say, the difficulties of Religion Are not in the Understanding;
But though Religion be so facile and plain a thing to be understood, yet the way to Heaven is no broad, or easie Path; The Gate is strait enough for all that;
But though Religion be so facile and plain a thing to be understood, yet the Way to Heaven is no broad, or easy Path; The Gate is strait enough for all that;
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I. One great Difficulty ariseth from the depravity of our Natures. The Scripture intimates, That we are conceived in sin, Psalm 55. 5. Transgressours from the Womb, Isaiah 48. 8. Children of Wrath, Ephes. 2. 3. And we find by Experience that we bring vile Inclinations into the World with us.
I. One great Difficulty arises from the depravity of our Nature's. The Scripture intimates, That we Are conceived in since, Psalm 55. 5. Transgressors from the Womb, Isaiah 48. 8. Children of Wrath, Ephesians 2. 3. And we find by Experience that we bring vile Inclinations into the World with us.
Some are naturally Cruel, and Injurious; Proud, and Imperious; Lustful, and Revengeful; Others, Covetous, and Unjust; Humourfome, and Discontented; Treacherous, and False:
some Are naturally Cruel, and Injurious; Proud, and Imperious; Lustful, and Revengeful; Others, Covetous, and Unjust; Humourfome, and Discontented; Treacherous, and False:
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And there is scarce an instance of habitual vice, or villany, but some or other are addicted to it by their particular Make and Natures: I say, their Natures, for certainly it is not true what some affirm, to serve their Opinions, in contradiction to Experience;
And there is scarce an instance of habitual vice, or villainy, but Some or other Are addicted to it by their particular Make and Nature's: I say, their Nature's, for Certainly it is not true what Some affirm, to serve their Opinions, in contradiction to Experience;
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For we see that those whose Education hath been the same, do yet differ extreamly from each other in their inclinations; And some whose Breeding hath been careless, and loose, who have seen almost nothing else but Examples of Vice; and been instructed in little, besides the arts of Vanity and Pleasure; I say, there are such who notwithstanding these their unhappy circumstances, discover none of those vile Inclinations,
For we see that those whose Education hath been the same, do yet differ extremely from each other in their inclinations; And Some whose Breeding hath been careless, and lose, who have seen almost nothing Else but Examples of Vice; and been instructed in little, beside the arts of Vanity and Pleasure; I say, there Are such who notwithstanding these their unhappy Circumstances, discover none of those vile Inclinations,
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and Propensions, that are in others, whose Education hath been very strict, and advantageous. This I think is enough to shew that many of our evil habits are from Nature, and not from Custom only.
and Propensions, that Are in Others, whose Education hath been very strict, and advantageous. This I think is enough to show that many of our evil habits Are from Nature, and not from Custom only.
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And yet I cannot say that Humane nature is so debaucht, that every Man is inclin'd to every Evil by it: For there are those, who by their Tempers are averse to some kind of Vices,
And yet I cannot say that Humane nature is so debauched, that every Man is inclined to every Evil by it: For there Are those, who by their Tempers Are averse to Some kind of Vices,
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and naturally disposed to the contrary Vertues; some by their Constitutions are inclined to hate Cruelty, Covetousness, Lying, Impudence and Injustice; and are by Temper, Merciful, Liberal, Modest, True and Just. There are kinds of Vices which our Natures almost universally rise against,
and naturally disposed to the contrary Virtues; Some by their Constitutions Are inclined to hate Cruelty, Covetousness, Lying, Impudence and Injustice; and Are by Temper, Merciful, Liberal, Modest, True and Just. There Are Kinds of Vices which our Nature's almost universally rise against,
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as many Bestialities, and some horrid Cruelties; and all men, except Monsters in Humane form, are disposed to some Vertues, such as Love to Children, and Kindness to Friends and Benefactors. All this I must confess and say, because Experience constrains me;
as many Bestialities, and Some horrid Cruelties; and all men, except Monsters in Humane from, Are disposed to Some Virtues, such as Love to Children, and Kindness to Friends and Benefactors. All this I must confess and say, Because Experience constrains me;
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But notwithstanding these last concessions, 'tis evident enough that our Natures are much vitiated, and depraved; and this makes our business in the way of Religion, difficult. For our work is, to cleanse our Natures; and to destroy those Evil Inclinations; to crucifie the Old Man; Rom. 6. 6. and to purge out the old Leven;
But notwithstanding these last concessions, it's evident enough that our Nature's Are much vitiated, and depraved; and this makes our business in the Way of Religion, difficult. For our work is, to cleanse our Nature's; and to destroy those Evil Inclinations; to crucify the Old Man; Rom. 6. 6. and to purge out the old Leven;
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1 Cor. 5. 7. This is Religion, and the Way of Happiness, which must needs be very difficult, and uneasie. For the vices of Inclination are very dear, and grateful to us;
1 Cor. 5. 7. This is Religion, and the Way of Happiness, which must needs be very difficult, and uneasy. For the vices of Inclination Are very dear, and grateful to us;
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and those are made by the senses, whose Interest grows strong, and establisht in us before we come to the use of Reason; and after we have arrived to the exercise of that, sensible objects still possess our Affections, and sway our Wills, and fill our Imaginations, and influence our Understandings; so that we love, and hate; we desire and choose; we fancy, and we discourse according to those Impressions; and hence it is that we are enamour'd of Trifles, and fly from our Happiness; and pursue Vexation, and embrace Misery; and imagine Perversely, and reason Childishly: for the influence of the Body and its Senses are the chief Fountains of Sin, and Folly, and Temptation: Upon which accounts it was that the Platonical Philosophers declaim'd so earnestly against the Body, and ascrib'd all Evils and Mischief to it;
and those Are made by the Senses, whose Interest grows strong, and established in us before we come to the use of Reason; and After we have arrived to the exercise of that, sensible objects still possess our Affections, and sway our Wills, and fill our Imaginations, and influence our Understandings; so that we love, and hate; we desire and choose; we fancy, and we discourse according to those Impressions; and hence it is that we Are enamoured of Trifles, and fly from our Happiness; and pursue Vexation, and embrace Misery; and imagine Perversely, and reason Childishly: for the influence of the Body and its Senses Are the chief Fountains of since, and Folly, and Temptation: Upon which accounts it was that the Platonical Philosophers declaimed so earnestly against the Body, and ascribed all Evils and Mischief to it;
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calling vice NONLATINALPHABET, corporeae Pestes, material Evils, and bodily Plagues. And the Apostle that understood it better, calls Sin by the name of Flesh, Gal. 5. 17. Works of the Flesh, Gal. 5. 19. Law of the Members, Rom. 7. 23. and cries out upon the Body of this Death, Rom. 7. 24.
calling vice, corporeae Pestes, material Evils, and bodily Plagues. And the Apostle that understood it better, calls since by the name of Flesh, Gal. 5. 17. Works of the Flesh, Gal. 5. 19. Law of the Members, Rom. 7. 23. and cries out upon the Body of this Death, Rom. 7. 24.
And now this is our natural Condition, a state subject to the prevalent influences of Sense, and by this means to Sin and Temptation; and 'tis our Work in Religion, to mortifie the Body, Rom. 8. 13. and to cease from making provision for the flesh, Rom. 13. 14. and from fulfilling the Lusts thereof, Gal. 5. 14. To render our selves dead to the prevalent life of Sense,
And now this is our natural Condition, a state Subject to the prevalent influences of Sense, and by this means to since and Temptation; and it's our Work in Religion, to mortify the Body, Rom. 8. 13. and to cease from making provision for the Flesh, Rom. 13. 14. and from fulfilling the Lustiest thereof, Gal. 5. 14. To render our selves dead to the prevalent life of Sense,
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and Sin, Rom. 6. 8. and 11. 5. and to arise to a new Life, Rom. 6. 4. The Life of Righteousness, and Faith, Hab. 2. 4. A Life that hath other Principles, and other Pleasures; other Objects, and other Ends, and such as neither Eye hath seen, nor Ear heard, nor any of the Senses perceived.
and since, Rom. 6. 8. and 11. 5. and to arise to a new Life, Rom. 6. 4. The Life of Righteousness, and Faith, Hab. 2. 4. A Life that hath other Principles, and other Pleasures; other Objects, and other Ends, and such as neither Eye hath seen, nor Ear herd, nor any of the Senses perceived.
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Yea, this is a Life that is exercised in contradiction to the Judgements of sense. Its Joy, is Tribulation; Jam. 1. 2. Its Glory, Reproaches; 2 Pet. 4. 14. Its Height is Lowness; Luke 14. 11. Its Greatness, in being Meanest; Matth. 20. 27. And its Riches, in having Nothing; 2 Cor. 6. 10. To such a Life as this, Religion is to raise us;
Yea, this is a Life that is exercised in contradiction to the Judgments of sense. Its Joy, is Tribulation; Jam. 1. 2. Its Glory, Reproaches; 2 Pet. 4. 14. Its Height is Lowness; Lycia 14. 11. Its Greatness, in being Meanest; Matthew 20. 27. And its Riches, in having Nothing; 2 Cor. 6. 10. To such a Life as this, Religion is to raise us;
and it must needs be difficult to make us, who are so much Brutes, to be so much Angels; us, who seem to live by nothing else but sense, to live by nothing less; This with a witness is an hard, and uneasie Work, and another difficulty in Religion. III.
and it must needs be difficult to make us, who Are so much Brutus's, to be so much Angels; us, who seem to live by nothing Else but sense, to live by nothing less; This with a witness is an hard, and uneasy Work, and Another difficulty in Religion. III.
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A Third proceeds from the natural Disorder and Rage of our Passions. Our Corrupt Natures are like the troubled Sea, Isa. 57. 20. And our Passions are the Waves of that Ocean, that tumble and swell, and keep a mighty noise;
A Third proceeds from the natural Disorder and Rage of our Passion. Our Corrupt Nature's Are like the troubled Sea, Isaiah 57. 20. And our Passion Are the Waves of that Ocean, that tumble and swell, and keep a mighty noise;
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We are sometime stifled by their Numbers, and confounded by their Disorders, and torn to pieces by their Violence; mounted to the Clouds by Ambition, and thrown down to the deep by Despair; scorcht by the flames of Lust, and overwhelmed by the Waters of unstable Desire; Passions fight one against another, and all against reason;
We Are sometime stifled by their Numbers, and confounded by their Disorders, and torn to Pieces by their Violence; mounted to the Clouds by Ambition, and thrown down to the deep by Despair; scorched by the flames of Lust, and overwhelmed by the Waters of unstable Desire; Passion fight one against Another, and all against reason;
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and our work in the way of Religion, is to restrain this Violence, and to rectifie these Disorders, and to reduce those Rebellious Powers under the Empire and Government of the Mind, their Sovereign. And so to regain the Divine Image, which consists much in the order of our Faculties; and the Subjection of the Brutish, to the reasonable Powers.
and our work in the Way of Religion, is to restrain this Violence, and to rectify these Disorders, and to reduce those Rebellious Powers under the Empire and Government of the Mind, their Sovereign. And so to regain the Divine Image, which consists much in the order of our Faculties; and the Subjection of the Brutish, to the reasonable Powers.
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This, I say, Religion aims at, to raise us to the perfection of our Natures, by mortifying those Members, Col. 3. 5. our unruly Passions and Desires; and crucifying the Flesh, with its Affections and Lusts; Gal. 5. 24. And thereby to make us humble in Prosperity, quiet in Adversity; meek under Provocations, steady amidst Temptations, modest in our Desires, temperate in our Injoyments, constant to our Resolutions, and contented in all Conditions: Here is our great Business,
This, I say, Religion aims At, to raise us to the perfection of our Nature's, by mortifying those Members, Col. 3. 5. our unruly Passion and Desires; and crucifying the Flesh, with its Affections and Lustiest; Gal. 5. 24. And thereby to make us humble in Prosperity, quiet in Adversity; meek under Provocations, steady amid Temptations, modest in our Desires, temperate in our Enjoyments, constant to our Resolutions, and contented in all Conditions: Here is our great Business,
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and our Work is this: And certainly 'tis no easie thing to bring order out of a Chaos, and to speak a Tempest into a Calm; to resist a Torrent, and to stop and turn the Tyde; to subdue a Rebellious Rabble,
and our Work is this: And Certainly it's no easy thing to bring order out of a Chaos, and to speak a Tempest into a Cam; to resist a Torrent, and to stop and turn the Tide; to subdue a Rebellious Rabble,
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This is vulgarly said to be another Nature, and the Apostle calls it by that name, 1 Cor. 11. 14. Doth not Nature it self teach you, that if a Man have long Hair, it is a shame unto him? By the word Nature, the best Interpreters say only Custom is meant;
This is vulgarly said to be Another Nature, and the Apostle calls it by that name, 1 Cor. 11. 14. Does not Nature it self teach you, that if a Man have long Hair, it is a shame unto him? By the word Nature, the best Interpreters say only Custom is meant;
For then it had never been permitted to the Nazarites: But the contrary custom, in the Nations that used it not, made it seem shameful and indecent. There are other places in Scripture and ancient Authors, wherein Nature is put for Custom: But I must not insist on this; the thing I am about is, that Custom is very powerful; and as it makes a kind of Nature,
For then it had never been permitted to the nazarites: But the contrary custom, in the nations that used it not, made it seem shameful and indecent. There Are other places in Scripture and ancient Authors, wherein Nature is put for Custom: But I must not insist on this; the thing I am about is, that Custom is very powerful; and as it makes a kind of Nature,
And Religion teacheth us to put off concerning the Old Conversation, the Old Man, Eph. 4. 22. and to receive new Impressions and Inclinations; to be renewed in the spirit of our Minds, 5. 23. and to put on the New Man, 5. 24. To make us new Hearts, Ezek. 18. 31. and to walk in newness of Life, Rom. 6. 4. This we are to do,
And Religion Teaches us to put off Concerning the Old Conversation, the Old Man, Ephesians 4. 22. and to receive new Impressions and Inclinations; to be renewed in the Spirit of our Minds, 5. 23. and to put on the New Man, 5. 24. To make us new Hearts, Ezekiel 18. 31. and to walk in newness of Life, Rom. 6. 4. This we Are to do,
V. The Power that Example hath over us, makes the way of Religion difficult. Example is more prevalent than Precept, for Man is a Creature given much to Imitation, and we are very apt to follow what we see others do, rather than what we ought to do our selves.
V. The Power that Exampl hath over us, makes the Way of Religion difficult. Exampl is more prevalent than Precept, for Man is a Creature given much to Imitation, and we Are very apt to follow what we see Others do, rather than what we ought to do our selves.
Pride and Covetousness, Injustice and Intemperance, and all other kinds of Evils: These we meet with every where, in Publick Companies, and Private Conversations;
Pride and Covetousness, Injustice and Intemperance, and all other Kinds of Evils: These we meet with every where, in Public Companies, and Private Conversations;
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This is our Condition, and our work in Religion is, to overcome the strong Biass of corrupt Example; to strive against the Stream, to learn to be good, though few are so, and not to follow a Multitude to do Evil, Exod. 23. 2. This is our Business; and this is very Difficult. VI.
This is our Condition, and our work in Religion is, to overcome the strong Bias of corrupt Exampl; to strive against the Stream, to Learn to be good, though few Are so, and not to follow a Multitude to do Evil, Exod 23. 2. This is our Business; and this is very Difficult. VI.
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The last Difficulty I shall mention, ariseth from Worldly Interests and Engagements. We have many Necessities to serve, both in our Persons, and our Families.
The last Difficulty I shall mention, arises from Worldly Interests and Engagements. We have many Necessities to serve, both in our Persons, and our Families.
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and we are commanded to continue in the Calling wherein God hath set us, 1 Cor. 7. 20. and are warned that we be not slothful in Business, Rom. 12. 11. We may take some delight also in the Creatures that God gives us,
and we Are commanded to continue in the Calling wherein God hath Set us, 1 Cor. 7. 20. and Are warned that we be not slothful in Business, Rom. 12. 11. We may take Some delight also in the Creatures that God gives us,
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And now, notwithstanding all this, Religion commands us to set our Affections upon things above, Col. 3. 2. not to love the World, 1 Joh. 2. 15. to be careful for nothing, Phil. 4. 6. to take no thought for to morrow, Mat. 6. 34. The meaning of which Expressions is, That we should love God and Heavenly things, in the chief and first place; and avoid the immoderate Desires of Worldly Love and Cares. This is our Duty: and 'tis very difficult: For by reason of the hurry of Business, and those Passions that Earthly Engagements excite;
And now, notwithstanding all this, Religion commands us to Set our Affections upon things above, Col. 3. 2. not to love the World, 1 John 2. 15. to be careful for nothing, Philip 4. 6. to take no Thought for to morrow, Mathew 6. 34. The meaning of which Expressions is, That we should love God and Heavenly things, in the chief and First place; and avoid the immoderate Desires of Worldly Love and Cares. This is our Duty: and it's very difficult: For by reason of the hurry of Business, and those Passion that Earthly Engagements excite;
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we consider not things as we should, and so, many times perceive not the Bounds of our Permissions, and the Beginnings of our Restraints; where the allowed Measure ends, and the forbidden Degree commenceth: what is the difference between that Care that is a Duty, and that which is a Sin; Providence and Carking; and between that Love of the World which is Necessary and Lawful, and that which is Extravagant and Inordinate? I say, by reason of the hurry we are in, amidst Business and worldly Delights, we many times perceive not our Bounds, and so slide easily into Earthly-mindedness and anxiety. And it is hard for us, who are engaged so much in the World,
we Consider not things as we should, and so, many times perceive not the Bounds of our Permissions, and the Beginnings of our Restraints; where the allowed Measure ends, and the forbidden Degree Commenceth: what is the difference between that Care that is a Duty, and that which is a since; Providence and Carking; and between that Love of the World which is Necessary and Lawful, and that which is Extravagant and Inordinate? I say, by reason of the hurry we Are in, amid Business and worldly Delights, we many times perceive not our Bounds, and so slide Easily into Earthly-mindedness and anxiety. And it is hard for us, who Are engaged so much in the World,
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and contrary to the most relishing Injoyments of Flesh; which Sense never saw nor felt, and which the Imagination it self could never grasp. This, no doubt, is hard Exercise, and this must be done in the way of Religion; and on this Account also, it is very difficult.
and contrary to the most relishing Enjoyments of Flesh; which Sense never saw nor felt, and which the Imagination it self could never grasp. This, no doubt, is hard Exercise, and this must be done in the Way of Religion; and on this Account also, it is very difficult.
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(1.) That the Difficulties may be subdued, is clearly enough implyed, in the Precept; we should not have been commanded to strive, if it had been impossible to overcome.
(1.) That the Difficulties may be subdued, is clearly enough employed, in the Precept; we should not have been commanded to strive, if it had been impossible to overcome.
He never requires us to do any thing in order to that, which is not to be attained. Therefore when he was resolved not to be intreated for that stubborn and rebellious Nation;
He never requires us to do any thing in order to that, which is not to be attained. Therefore when he was resolved not to be entreated for that stubborn and rebellious nation;
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Christ tells him, that he must expect from him no worldly Honours or Preferments; no Power or sensual Pleasure, no, not so much as the ordinary Accommodations of Life:
christ tells him, that he must expect from him no worldly Honours or Preferments; no Power or sensual Pleasure, no, not so much as the ordinary Accommodations of Life:
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The Foxes have Holes, and the Birds of the Air have Nests, but the Son of Man hath not where to lay his Head, Luk. 9. 5, 8. He would not have the man that likely might look for these, upon the opinion of his being the Messias, in the Jewish sense, one that should at last, whatever the meanness of his Condition was at present, appear as a Mighty, and Triumphant temporal Monarch; I say, our Saviour would not have the Man follow him for that, which he had not to bestow upon him.
The Foxes have Holes, and the Birds of the Air have Nests, but the Son of Man hath not where to lay his Head, Luk. 9. 5, 8. He would not have the man that likely might look for these, upon the opinion of his being the Messias, in the Jewish sense, one that should At last, whatever the meanness of his Condition was At present, appear as a Mighty, and Triumphant temporal Monarch; I say, our Saviour would not have the Man follow him for that, which he had not to bestow upon him.
The next thing in my Method is to shew, How; the manner is implyed in the Text; and exprest in the Proposition, viz. By striving; and by this, is meant, a resolute use of those means that are the Instruments of Happiness.
The next thing in my Method is to show, How; the manner is employed in the Text; and expressed in the Proposition, viz. By striving; and by this, is meant, a resolute use of those means that Are the Instruments of Happiness.
By our belief of God's being reconciled, we are secured from those fears, that might discourage our approaches and endeavours, upon the account of his Purity and Justice. By the Faith of his Assistance, all the objections against our striving, that arise from the greatness of the Difficulties, and the disproportionate smallness of our Strength, are answered.
By our belief of God's being reconciled, we Are secured from those fears, that might discourage our Approaches and endeavours, upon the account of his Purity and justice. By the Faith of his Assistance, all the objections against our striving, that arise from the greatness of the Difficulties, and the disproportionate smallness of our Strength, Are answered.
And from our believing eternal rewards in another World, we have a mighty motive to engage our utmost diligence, to contest with all difficulties that would keep us from it.
And from our believing Eternal rewards in Another World, we have a mighty motive to engage our utmost diligence, to contest with all difficulties that would keep us from it.
What satisfaction is there, saith the believer, in the gratification of my corrupt Inclinations and Senses, in comparison with that, which ariseth from the favour of God, and an Interest in his Son? What difficulties in my Duty, too great for Divine Aids? What pains are we to undergo in the narrow and difficult way, that the Glory which is at the end of it, will not compensate? What is it to deny a base Inclination that will undo me;
What satisfaction is there, Says the believer, in the gratification of my corrupt Inclinations and Senses, in comparison with that, which arises from the favour of God, and an Interest in his Son? What difficulties in my Duty, too great for Divine Aids? What pains Are we to undergo in the narrow and difficult Way, that the Glory which is At the end of it, will not compensate? What is it to deny a base Inclination that will undo me;
when the Spirit of the most High is at my right hand to assist me? Why should my noble Faculties, that were designed for glorious ends, be led into infamous practices by base Usages, and dishonourable Customs? What is the example of a wicked, sensual, wretched World, to that of the Holy Jesus; and all the Army of Prophets, Apostles and Martyrs? What is there in the World, that it should be loved more than God? and what is the Flesh, that it should have more of our time and care, than the great interests of our Souls?
when the Spirit of the most High is At my right hand to assist me? Why should my noble Faculties, that were designed for glorious ends, be led into infamous practices by base Usages, and dishonourable Customs? What is the Exampl of a wicked, sensual, wretched World, to that of the Holy jesus; and all the Army of prophets, Apostles and Martyrs? What is there in the World, that it should be loved more than God? and what is the Flesh, that it should have more of our time and care, than the great interests of our Souls?
and by them it is prepared for vigorous striving. So that Faith is the Spring of all; and necessary to the other two Instruments of our Happiness. Besides which, it is acceptable to God, in it self, and so disposeth us for his gracious helps, by which we are enabled to overcome the Difficulties of our way.
and by them it is prepared for vigorous striving. So that Faith is the Spring of all; and necessary to the other two Instruments of our Happiness. Beside which, it is acceptable to God, in it self, and so Disposeth us for his gracious helps, by which we Are enabled to overcome the Difficulties of our Way.
But when the mind is fortified with the firm belief of Divine help, he attempts then with a noble vigour, which cannot miscarry, if it do not cool and faint. For he that endures to the end, shall be saved, Mat. 24. 13. Thus Faith sets the other Instruments of Happiness on work,
But when the mind is fortified with the firm belief of Divine help, he attempts then with a noble vigour, which cannot miscarry, if it do not cool and faint. For he that endures to the end, shall be saved, Mathew 24. 13. Thus Faith sets the other Instruments of Happiness on work,
and therefore 'tis deservedly reckoned as the first; and 'tis that which must always accompany the exercises of Religion, and give them life and motion.
and Therefore it's deservedly reckoned as the First; and it's that which must always accompany the exercises of Religion, and give them life and motion.
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And 'tis very just, and fit that we should address our selves to him by Prayer, to acknowledge our own insufficiency, and dependence on him for the mercies we expect;
And it's very just, and fit that we should address our selves to him by Prayer, to acknowledge our own insufficiency, and dependence on him for the Mercies we expect;
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and thereby to own Him for the giver of every good and perfect gift; and to instruct our selves how his favours are to be received and used, viz. with Reverence and Thanksgiving: This, 'tis highly fit we should do;
and thereby to own Him for the giver of every good and perfect gift; and to instruct our selves how his favours Are to be received and used, viz. with reverence and Thanksgiving: This, it's highly fit we should do;
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And our Prayers are required, not as if they could move his will, which is always graciously inclined to our Happiness; But as it's that tribute which we owe our Maker and Benefactor; and that without which 'tis not so fit he should bestow his particular favours on us.
And our Prayers Are required, not as if they could move his will, which is always graciously inclined to our Happiness; But as it's that tribute which we owe our Maker and Benefactor; and that without which it's not so fit he should bestow his particular favours on us.
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But for such as are so, and express their humble desires in the Ardours of Holy Prayer, God never denies them the assistances of his Spirit: For if ye being evil (saith our Saviour) know how to give good gifts unto your Children,
But for such as Are so, and express their humble Desires in the Ardours of Holy Prayer, God never Denies them the assistances of his Spirit: For if you being evil (Says our Saviour) know how to give good Gifts unto your Children,
And These Divine Helps obtain'd by Faith and Prayer, and join'd with our active constant endeavour, will not fail to enable us to overcome the Difficulties, and to procure us an entrance at the strait Gate. And so I come to the Third Instrument of our Happiness, which is implyed in striving, viz.
And These Divine Helps obtained by Faith and Prayer, and joined with our active constant endeavour, will not fail to enable us to overcome the Difficulties, and to procure us an Entrance At the strait Gate. And so I come to the Third Instrument of our Happiness, which is employed in striving, viz.
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For Faith without works is dead, Jam. 2. 20. and Prayer, without endeavour, fruitless; yea indeed, in the Divine Estimate, it is none at all: 'Tis bodily exercise;
For Faith without works is dead, Jam. 2. 20. and Prayer, without endeavour, fruitless; yea indeed, in the Divine Estimate, it is none At all: It's bodily exercise;
Endeavour then is necessary, and necessary in a degree so eminent, that this is always included in Faith when 'tis taken in the highest and noblest Evangelical sense, viz. for the Faith which justifies and saves; for that comprehends all those endeavours, and their fruits, whereby we are made happy.
Endeavour then is necessary, and necessary in a degree so eminent, that this is always included in Faith when it's taken in the highest and Noblest Evangelical sense, viz. for the Faith which Justifies and saves; for that comprehends all those endeavours, and their fruits, whereby we Are made happy.
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He doth his part, and we must do ours; (though we do that, by his help too.) He that made us without our selves, will not save us without our selves, said the Father.
He does his part, and we must do ours; (though we do that, by his help too.) He that made us without our selves, will not save us without our selves, said the Father.
We are commanded to seek, Mat. 7. 7. To Run, 1 Cor. 9. 24. To fight, 1 Tim. 6. 12. To give diligence, 2 Pet. 1. 10. These all import Action and Endeavour. And that endeavour must not be only a faint purpose, or formal service;
We Are commanded to seek, Mathew 7. 7. To Run, 1 Cor. 9. 24. To fight, 1 Tim. 6. 12. To give diligence, 2 Pet. 1. 10. These all import Actium and Endeavour. And that endeavour must not be only a faint purpose, or formal service;
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but it must be imployed in the highest degree of Care and Diligence. The Kingdom of Heaven suffereth violence, Mat. 11. 12. and this violence must not be used in an heat, and sudden fit only, that cools and dies, and contents it self with having been warm for a time:
but it must be employed in the highest degree of Care and Diligence. The Kingdom of Heaven suffers violence, Mathew 11. 12. and this violence must not be used in an heat, and sudden fit only, that cools and die, and contents it self with having been warm for a time:
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We must endeavour vigorously and constantly; and in that, (after our Faith is strengthened by deep consideration, and Divine assistance implored by ardent Prayer ) our course is,
We must endeavour vigorously and constantly; and in that, (After our Faith is strengthened by deep consideration, and Divine assistance implored by Ardent Prayer) our course is,
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His direction was, that they should not exact, vers. 13. and to the Souldiers, asking the same question, he answers, Do violence to no man, vers. 14. These were the sins of their particular Professions, which were to be quitted, before any thing could be done higher. We have ordinarily more power over our actions, than our habits, and therefore we should begin here,
His direction was, that they should not exact, vers. 13. and to the Soldiers, asking the same question, he answers, Do violence to no man, vers. 14. These were the Sins of their particular Professions, which were to be quit, before any thing could be done higher. We have ordinarily more power over our actions, than our habits, and Therefore we should begin Here,
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and resolve deeply, by divine help, to cut off those supplies that feed vitious inclinations; for wicked habits are maintain'd by actions of Wickedness; when they cease, the inclinations grow more faint, and weak: and when we are come but thus far, to have confined our lusts, we shall be encouraged to proceed to destroy them.
and resolve deeply, by divine help, to Cut off those supplies that feed vicious inclinations; for wicked habits Are maintained by actions of Wickedness; when they cease, the inclinations grow more faint, and weak: and when we Are come but thus Far, to have confined our Lustiest, we shall be encouraged to proceed to destroy them.
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'Tis said, There is no great distance between a Princes Prison and his Grave; The saying is most true in the case of Tyrants and Usurpers; and the habits of sin are both; when they are restrain'd, they are not far from being destroyed, if we imploy our endeavours,
It's said, There is no great distance between a Princes Prison and his Grave; The saying is most true in the case of Tyrants and Usurpers; and the habits of since Are both; when they Are restrained, they Are not Far from being destroyed, if we employ our endeavours,
This then must be done First, and the other part of the advice must be taken with it, viz. we must practise the outward actions of the contrary Vertues.
This then must be done First, and the other part of the Advice must be taken with it, viz. we must practise the outward actions of the contrary Virtues.
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We must do well, when we cease to do evil. When we turn from darkness, it must be to light, Acts 26. 18. Not from one kind of darkness to another. When we cease to oppress, we must be charitable; when we leave to tyrannize over our inferiours, we must be kind and helpful to them.
We must do well, when we cease to do evil. When we turn from darkness, it must be to Light, Acts 26. 18. Not from one kind of darkness to Another. When we cease to oppress, we must be charitable; when we leave to tyrannise over our inferiors, we must be kind and helpful to them.
The outward actions of Vertue are in our power; and 'tis somewhat to come so far as this: What is more, viz. The inward love and delight in goodness, will succeed in time, if we persevere.
The outward actions of Virtue Are in our power; and it's somewhat to come so Far as this: What is more, viz. The inward love and delight in Goodness, will succeed in time, if we persevere.
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God accepts even of that little, if it be in order to more. He despiseth not the day of small things, Zech. 4. 10. If thou dost well, shalt thou not be accepted? Christ loved the young man who had kept the external part of the Commandments, Mark 10. 12. If he had had the courage to have proceeded;
God accepts even of that little, if it be in order to more. He despises not the day of small things, Zechariah 4. 10. If thou dost well, shalt thou not be accepted? christ loved the young man who had kept the external part of the commandments, Mark 10. 12. If he had had the courage to have proceeded;
(2.) An attempt upon evil habits, viz. Those that have been super-induced on us by Carelesness and Temptation, bad Customs and evil Company. Every victory is a means to another;
(2.) an attempt upon evil habits, viz. Those that have been superinduced on us by Carelessness and Temptation, bad Customs and evil Company. Every victory is a means to Another;
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but our chief enemies are the habits; these must be attempted also, but with Prudence; wild Beasts are not to be dealt with by main strength; Art and Stratagem must be used in this War;
but our chief enemies Are the habits; these must be attempted also, but with Prudence; wild Beasts Are not to be dealt with by main strength; Art and Stratagem must be used in this War;
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While our forces are weak, 'tis dangerous setting upon the strongest holds, viz. the vices of Complexion, which are woven into our very Natures. If a man apply all his force where he hath not resolution enough to go through with what he undertakes, he receives a foyl,
While our forces Are weak, it's dangerous setting upon the Strongest holds, viz. the vices of Complexion, which Are woven into our very Nature's. If a man apply all his force where he hath not resolution enough to go through with what he undertakes, he receives a foil,
Fall upon Sin, where 'tis weakest, where it hath least of Nature, and least of Temptation; and where we have arguments from Reputation and worldly Interests wherewith to war against it.
Fallen upon since, where it's Weakest, where it hath least of Nature, and least of Temptation; and where we have Arguments from Reputation and worldly Interests wherewith to war against it.
This is a great work, and will require strong Faith, and many Prayers, and much Time, and great Watchfulness, and invincible Resolution: Imploy these heartily; and though thou now and then mayst receive a foyl,
This is a great work, and will require strong Faith, and many Prayers, and much Time, and great Watchfulness, and invincible Resolution: Employ these heartily; and though thou now and then Mayest receive a foil,
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and then renew the Combat upon the encouragement of Divine Assistance, and Christ's Merits and Intercession, and the promise that sin shall not have dominion over us, Rom. 6. 14.
and then renew the Combat upon the encouragement of Divine Assistance, and Christ's Merits and Intercession, and the promise that sin shall not have dominion over us, Rom. 6. 14.
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Remember, that this is the great work, and the biggest difficulty; if this be not overcome, all our other labour hath been in vain, and will be lost. If this root remain, it will still bear poysonous fruit, which will be matter for Temptation, and occasion of continual falling; and we shall be in danger of being reconciled again to our old sins, and to undo all;
remember, that this is the great work, and the biggest difficulty; if this be not overcome, all our other labour hath been in vain, and will be lost. If this root remain, it will still bear poisonous fruit, which will be matter for Temptation, and occasion of continual falling; and we shall be in danger of being reconciled again to our old Sins, and to undo all;
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If we will endeavour to any purpose of duty, or security, we must proceed still after our lesser conquests, till the sins of Complexion are laid dead at our feet.
If we will endeavour to any purpose of duty, or security, we must proceed still After our lesser conquests, till the Sins of Complexion Are laid dead At our feet.
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if Providence cut off our days before we have arrived to it, we may expect acceptance of the sincerity of our endeavours, upon the account of the merits of our Saviour:
if Providence Cut off our days before we have arrived to it, we may expect acceptance of the sincerity of our endeavours, upon the account of the merits of our Saviour:
this I mean, of subduing the darling sins of their particular Natures. But then if we rest, and please our selves with the little Victories and Attainments,
this I mean, of subduing the darling Sins of their particular Nature's. But then if we rest, and please our selves with the little Victories and Attainments,
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and let these our great Enemies quietly alone, 'tis an argument our endeavours are not sincere, but much short of that striving, which will procure an entrance into the strait Gate. The next thing (and 'tis the last I shall mention) which is implyed in striving, is,
and let these our great Enemies quietly alone, it's an argument our endeavours Are not sincere, but much short of that striving, which will procure an Entrance into the strait Gate. The next thing (and it's the last I shall mention) which is employed in striving, is,
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We have observ'd that some men are of a Natural Generosity, Veracity and Sweetness; and they cannot act contrary to these Native Vertues, without a mighty Violence: why now should not the New Nature be as powerful as the Old? And why may not the Spirit of God, working by an active Faith and Endeavour, fix Habits and Inclinations on the Soul,
We have observed that Some men Are of a Natural Generosity, Veracity and Sweetness; and they cannot act contrary to these Native Virtues, without a mighty Violence: why now should not the New Nature be as powerful as the Old? And why may not the Spirit of God, working by an active Faith and Endeavour, fix Habits and Inclinations on the Soul,
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For whom to do a wicked, or unworthy Action, 'twould be as violent and unnatural, as for the meek and compassionate temper to butcher the innocent; or for him, that is naturally just, to oppress and make a prey of the Fatherless and the Widow: I say, such a degree of perfection as this, should be aim'd at, Heb. 6. 1. and we should not slacken or intermit our endeavours till it be attain'd.
For whom to do a wicked, or unworthy Actium, 'twould be as violent and unnatural, as for the meek and compassionate temper to butcher the innocent; or for him, that is naturally just, to oppress and make a prey of the Fatherless and the Widow: I say, such a degree of perfection as this, should be aimed At, Hebrew 6. 1. and we should not slacken or intermit our endeavours till it be attained.
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For this great design, these helps are requisite, and if we exercise our selves in them as we ought, they will fire our Souls with the love of God and Goodness;
For this great Design, these helps Are requisite, and if we exercise our selves in them as we ought, they will fire our Souls with the love of God and goodness;
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Thus I have shewn, that the formidable difficulties may be overcome, and How: 'tis a plain course I have directed, that will not puzzle mens understandings with needless niceties, nor distract their memories with multitudes. Let us walk in this way, and do it constantly, with vigour and alacrity; and there is no fear,
Thus I have shown, that the formidable difficulties may be overcome, and How: it's a plain course I have directed, that will not puzzle men's understandings with needless niceties, nor distract their memories with Multitudes. Let us walk in this Way, and do it constantly, with vigour and alacrity; and there is no Fear,
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And hence no doubt it is, that many that seek to enter, shall not be able, and the presumed sons of the Kingdom are shut out, Mat. 8. 12. They seek, and are very desirous to be admitted;
And hence no doubt it is, that many that seek to enter, shall not be able, and the presumed Sons of the Kingdom Are shut out, Mathew 8. 12. They seek, and Are very desirous to be admitted;
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They do some thing, and strive; but their striving is partial, or careless, or short; by reason of which defects, they do not overcome, and shall not enter.
They do Some thing, and strive; but their striving is partial, or careless, or short; by reason of which defects, they do not overcome, and shall not enter.
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This is a dangerous Rock, and perhaps there are as many undone by cold and half striving, as by not striving at all. He that hath done some thing, presumes he is secure; He goes the round of ordinary Duties,
This is a dangerous Rock, and perhaps there Are as many undone by cold and half striving, as by not striving At all. He that hath done Some thing, Presumest he is secure; He Goes the round of ordinary Duties,
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He overcometh none of the great Difficulties, none of the Habits or depraved Inclinations; He is contented with other things that make a more glorious shew; though they signifie less; and perhaps despiseth these, under the notion of Morality; and so presuming, that he is a Saint too soon, he never comes to be one at all: such are the Seekers that shall not be able to enter:
He Overcometh none of the great Difficulties, none of the Habits or depraved Inclinations; He is contented with other things that make a more glorious show; though they signify less; and perhaps despises these, under the notion of Morality; and so presuming, that he is a Saint too soon, he never comes to be one At all: such Are the Seekers that shall not be able to enter:
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'Tis a dangerous thing to be flattered into a false peace; and to take up with imperfect Godliness; to reconcile the hopes of Heaven to our beloved sins, and to judge our condition safe upon insufficient grounds. This multitudes do, and 'tis the great danger of our days;
It's a dangerous thing to be flattered into a false peace; and to take up with imperfect Godliness; to reconcile the hope's of Heaven to our Beloved Sins, and to judge our condition safe upon insufficient grounds. This Multitudes do, and it's the great danger of our days;
but they are contented with a little. And then they reckon themselves godly, before they are vertuous; and take themselves to be Saints, upon such things as will not distinguish a good man from a bad.
but they Are contented with a little. And then they reckon themselves godly, before they Are virtuous; and take themselves to be Saints, upon such things as will not distinguish a good man from a bad.
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Now there are sundry things commonly taken for signs of Godliness, which though they are something, yet they are not enough; They are hopeful for beginnings, but nothing worth when they are our end and rest. They are a kind of seeking and imperfect striving; but not such as overcometh the difficulties of the way,
Now there Are sundry things commonly taken for Signs of Godliness, which though they Are something, yet they Are not enough; They Are hopeful for beginnings, but nothing worth when they Are our end and rest. They Are a kind of seeking and imperfect striving; but not such as Overcometh the difficulties of the Way,
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or will procure us an entrance at the Gate. Therefore to disable the flattering, insufficient Marks of Godliness, I shall discover in pursuance of the Third Proposition, How far a man may strive in the exercises of Religion,
or will procure us an Entrance At the Gate. Therefore to disable the flattering, insufficient Marks of Godliness, I shall discover in pursuance of the Third Proposition, How Far a man may strive in the exercises of Religion,
and if he proceeds not, he is no further by this, than the faith of Devils, Jam. 2. 19. (2.) He may go on, and have a great thirst to be more acquainted with Truth;
and if he proceeds not, he is no further by this, than the faith of Devils, Jam. 2. 19. (2.) He may go on, and have a great thirst to be more acquainted with Truth;
he may seek it diligently in Scripture, and Sermons, and good Books, and knowing Company; And yet do this, by the motion of no higher Principle, than an inbred Curiosity,
he may seek it diligently in Scripture, and Sermons, and good Books, and knowing Company; And yet do this, by the motion of no higher Principle, than an inbred Curiosity,
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and desire of Knowledge; and many times this earnestness after Truth, proceeds from a proud affectation to be wiser than our Neighbours, that we may pity their darkness; or the itch of a disputing humour, that we may out-talk them;
and desire of Knowledge; and many times this earnestness After Truth, proceeds from a proud affectation to be Wiser than our Neighbours, that we may pity their darkness; or the itch of a disputing humour, that we may out-talk them;
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and the zeal for Truth that is set on work by such motives, is a spark of that fire that is from beneath: 'Tis dangerous to a mans self, and to the publick Weal of the Church and mankind, but the man proceeds, and is,
and the zeal for Truth that is Set on work by such motives, is a spark of that fire that is from beneath: It's dangerous to a men self, and to the public Weal of the Church and mankind, but the man proceeds, and is,
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Men naturally love their own Tenents, and are ambitious to mould others judgements according to theirs. There is glory in being an Instructor of other men;
Men naturally love their own Tenants, and Are ambitious to mould Others Judgments according to theirs. There is glory in being an Instructor of other men;
This, one would think, should be the greatest height, and an argument that all the difficulties of the way, are overcome by one that is so resolved; and that the Gate cannot but be opened to him.
This, one would think, should be the greatest height, and an argument that all the difficulties of the Way, Are overcome by one that is so resolved; and that the Gate cannot but be opened to him.
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S. Paul supposeth that a man may give his Body to be burned, and not have Charity, without which his Martyrdom will not profit, 1 Cor. 13. For one to deny his Religion,
S. Paul Supposeth that a man may give his Body to be burned, and not have Charity, without which his Martyrdom will not profit, 1 Cor. 13. For one to deny his Religion,
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or what he believes to be certain, and of greatest consequence, is dishonourable and base: and some out of principles of meer natural bravery, will die rather than they will do it;
or what he believes to be certain, and of greatest consequence, is dishonourable and base: and Some out of principles of mere natural bravery, will die rather than they will do it;
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and yet, upon other accounts be far enough from being heroically vertuous. Besides, the desire of the glory of Martyrdom and Saintship after it, may in some be stronger than the terrours of Death: and we see frequently, that men will sacrifice their lives to their Honour and Reputation;
and yet, upon other accounts be Far enough from being heroically virtuous. Beside, the desire of the glory of Martyrdom and Saintship After it, may in Some be Stronger than the terrors of Death: and we see frequently, that men will sacrifice their lives to their Honour and Reputation;
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And there is no passion in us so weak, no lust so impotent, but hath, in many instances, prevail'd over the fear of dying. Every Appetite hath had its Martyrs; and all Religions theirs; and though a man give his Body to be burnt for the best, and have not Charity, viz. Prevalent love to God and Men, it will not signifie:
And there is no passion in us so weak, no lust so impotent, but hath, in many instances, prevailed over the Fear of dying. Every Appetite hath had its Martyrs; and all Religions theirs; and though a man give his Body to be burned for the best, and have not Charity, viz. Prevalent love to God and Men, it will not signify:
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So that Martyrdom is no infallible mark, nor will it avail any thing, except sincere endeavour to overcome the greater difficulties, have gone before it.
So that Martyrdom is no infallible mark, nor will it avail any thing, except sincere endeavour to overcome the greater difficulties, have gone before it.
They may appropriate him to themselves, and be pleased mightily in the opinion of his being theirs. And yet notwithstanding this confidence may be in the number of those seekers that shall not enter. For Christ is the Author of Eternal life, only to those that obey him, Heb. 5. 9. and to obey him, is to strive vigorously and constantly, to overcome all our sinful Inclinations and Habits. And those that trust he will save them,
They may Appropriate him to themselves, and be pleased mightily in the opinion of his being theirs. And yet notwithstanding this confidence may be in the number of those seekers that shall not enter. For christ is the Author of Eternal life, only to those that obey him, Hebrew 5. 9. and to obey him, is to strive vigorously and constantly, to overcome all our sinful Inclinations and Habits. And those that trust he will save them,
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though they have never seriously set about this work, deceive themselves by vain presumption, and in effect say, that he will dissolve or dispense with his Laws in their favour.
though they have never seriously Set about this work, deceive themselves by vain presumption, and in Effect say, that he will dissolve or dispense with his Laws in their favour.
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For he requires us to deny our selves, Mar. 8. 34. To mortifie the body, Rom. 8. 13. To love enemies, Mat. 5. 44. To be meek, Mat. 11. 29. and patient, Jam. 5. 8. and humble, 1 Pet. 5. 7. and just, Mat. 7. 12. and charitable, Heb. 13. 16. and holy, as he that called us is holy, 1 Pet. 1. 15. And he hath promised to save upon no other terms;
For he requires us to deny our selves, Mar. 8. 34. To mortify the body, Rom. 8. 13. To love enemies, Mathew 5. 44. To be meek, Mathew 11. 29. and patient, Jam. 5. 8. and humble, 1 Pet. 5. 7. and just, Mathew 7. 12. and charitable, Hebrew 13. 16. and holy, as he that called us is holy, 1 Pet. 1. 15. And he hath promised to save upon no other terms;
and this is the Way of Happiness and Salvation: If we walk not in this, but in the paths of our own choosing, our relying upon Christ is a mockery, and will deceive us.
and this is the Way of Happiness and Salvation: If we walk not in this, but in the paths of our own choosing, our relying upon christ is a mockery, and will deceive us.
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The sum is, to rely on Christ, without a resolute and steady endeavour to overcome every sin and temptation, will gain us nothing in the end but shame and disappointment:
The sum is, to rely on christ, without a resolute and steady endeavour to overcome every since and temptation, will gain us nothing in the end but shame and disappointment:
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(II.) A man may be very devout, given much to Prayer, and be very frequent and earnest in it; He may have the gift of expressing himself fluently, without the help of Form or Meditation; yea,
(II) A man may be very devout, given much to Prayer, and be very frequent and earnest in it; He may have the gift of expressing himself fluently, without the help of From or Meditation; yea,
and so intent and taken up in these exercises, that he may as it were be ravish't out of himself by the fervours of his Spirit; so that he really kindles very high Affections as well in others, as in himself:
and so intent and taken up in these exercises, that he may as it were be ravished out of himself by the fervours of his Spirit; so that he really kindles very high Affections as well in Others, as in himself:
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The Pharisees, we know, were much given to Prayer: They were long in those Devotions, and very earnest in them, often repeating the same expressions out of vehemence.
The Pharisees, we know, were much given to Prayer: They were long in those Devotions, and very earnest in them, often repeating the same expressions out of vehemence.
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Ignatius Loyola, founder of the Jesuites, was a man almost ecstatical in his Prayers; and Hacket the Blasphemer, executed in the days of Queen Elizabeth, was a person of Seraphical Devotion, and would pray those that heard him even into transports. Basilides the cruel Duke of Mosco, is said to have his hands almost continually lifted up in Prayer,
Ignatius Loyola, founder of the Jesuits, was a man almost ecstatical in his Prayers; and Hacket the Blasphemer, executed in the days of Queen Elizabeth, was a person of Seraphical Devotion, and would pray those that herd him even into transports. Basilides the cruel Duke of Moscow, is said to have his hands almost continually lifted up in Prayer,
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And we may learn hence, that the greatest gift of Prayer, and earnestness and frequency in it, is no good mark of Godliness, except it be attended with sincere, constant and vertuous endeavours.
And we may Learn hence, that the greatest gift of Prayer, and earnestness and frequency in it, is no good mark of Godliness, except it be attended with sincere, constant and virtuous endeavours.
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and such have commonly strong Imaginations and zealous affections, which when they are heated, flame forth into great heights and expressions of Devotion: The warm Fancy furnisheth words and matter readily and unexpectedly, which many times begets in the man a conceit that he is inspired, and that his Prayers are the breathings of the Holy Ghost; or at least, that he is extraordinarily assisted by it;
and such have commonly strong Imaginations and zealous affections, which when they Are heated, flame forth into great heights and expressions of Devotion: The warm Fancy furnisheth words and matter readily and unexpectedly, which many times begets in the man a conceit that he is inspired, and that his Prayers Are the breathings of the Holy Ghost; or At least, that he is extraordinarily assisted by it;
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when all this while, he may be really a bad man full of Envy and Malice; Pride and Covetousness; Scorn and ill Nature; contempt of his Betters, and disobedience to his Governours: And while it is so, notwithstanding those glorious things, he is no further than the Pharisee. Hearty and humble desire, though imperfectly exprest,
when all this while, he may be really a bad man full of Envy and Malice; Pride and Covetousness; Scorn and ill Nature; contempt of his Betters, and disobedience to his Governors: And while it is so, notwithstanding those glorious things, he is no further than the Pharisee. Hearty and humble desire, though imperfectly expressed,
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and without this pomp, and those wonders, is far more acceptable to God, who delights not in the exercises of meer Nature, Psal. 147. 10. but is well pleased with the expressions of Grace in those that fear him.
and without this pomp, and those wonders, is Far more acceptable to God, who delights not in the exercises of mere Nature, Psalm 147. 10. but is well pleased with the expressions of Grace in those that Fear him.
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So that a sincere and lowly-minded Christian that talks of no immediate incomes, or communications; and perhaps durst not, out of reverence, trust to his own present conceptions in a work so solemn, but useth the help of some pious form of words sutable to his desire and wants, who is duly sensible of his sins, and the necessity of overcoming them;
So that a sincere and lowly-minded Christian that talks of no immediate incomes, or communications; and perhaps durst not, out of Reverence, trust to his own present conceptions in a work so solemn, but uses the help of Some pious from of words suitable to his desire and Wants, who is duly sensible of his Sins, and the necessity of overcoming them;
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but to shew, that the heights and vehemencies of many warm people in their unpremeditated Prayers, have nothing in them supernatural or Divine; and consequently, of themselves, they are no marks of Godliness: which I hope no one thinks I speak to discredit those pious ardours that are felt by really devout Souls,
but to show, that the heights and vehemencies of many warm people in their unpremeditated Prayers, have nothing in them supernatural or Divine; and consequently, of themselves, they Are no marks of Godliness: which I hope no one thinks I speak to discredit those pious ardours that Are felt by really devout Souls,
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Far be it from me to design any thing so impious; my aim is only to note, that there are complexional heats raised many times by fancy and self-admiration, that look like these, in persons who really have little of God in them;
far be it from me to Design any thing so impious; my aim is only to note, that there Are complexional heats raised many times by fancy and self-admiration, that look like these, in Persons who really have little of God in them;
(1.) There is no doubt, but that an evil man may be convinced of his sin and vileness, and that even to anguish and torment. The Gentiles, saith the Apostle, Rom. 2. 14. which have not the Law, shew the works of the Law written in their Hearts, their thoughts in the mean time accusing, or excusing one another.
(1.) There is no doubt, but that an evil man may be convinced of his sin and vileness, and that even to anguish and torment. The Gentiles, Says the Apostle, Rom. 2. 14. which have not the Law, show the works of the Law written in their Hearts, their thoughts in the mean time accusing, or excusing one Another.
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Conscience often stings and disquiets the vilest sinners; and sometimes extorts from them lamentable confession of their sins, and earnest declamations against them.
Conscience often stings and disquiets the Vilest Sinners; and sometime extorts from them lamentable Confessi of their Sins, and earnest declamations against them.
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All this bad men may do upon the score of natural fear and self-love, and the apprehension of a future judgement. And now such convictions will naturally beget some endeavours: A convinced understanding will have some influence upon the will and affections. The mind in the unregenerate, may lust against the Flesh, as that doth against it.
All this bad men may do upon the score of natural Fear and Self-love, and the apprehension of a future judgement. And now such convictions will naturally beget Some endeavours: A convinced understanding will have Some influence upon the will and affections. The mind in the unregenerate, may lust against the Flesh, as that does against it.
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His endeavour is remiss, and consequently ineffectual; it makes no conquests, and will not signifie. He sins on, though with some regret; and his very unwillingness to sin,
His endeavour is remiss, and consequently ineffectual; it makes no conquests, and will not signify. He Sins on, though with Some regret; and his very unwillingness to since,
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while he commits it, is so far from lessening, that it aggravates his fault: It argues that he sins against conscience and conviction; and that sin is strong and reigns.
while he commits it, is so Far from lessening, that it aggravates his fault: It argues that he Sins against conscience and conviction; and that sin is strong and reigns.
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If this be so, and St. Paul, a regenerate man, was in this state, it will follow, that seeking and feeble endeavour, that overcometh no difficulty, may yet procure an entrance, and he that is come hitherto, viz. to endeavour, is safe enough though he do not conquer.
If this be so, and Saint Paul, a regenerate man, was in this state, it will follow, that seeking and feeble endeavour, that Overcometh no difficulty, may yet procure an Entrance, and he that is come hitherto, viz. to endeavour, is safe enough though he do not conquer.
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In this sense the best Expositors understand these expressions, and those excellent Divines of our own, Bishop Taylor, and Dr. Hammond, and others have noted to us, That this description is directly contrary to all the Characters of a regenerate man, given elsewhere by this, and the other Apostles.
In this sense the best Expositors understand these expressions, and those excellent Divines of our own, Bishop Taylor, and Dr. Hammond, and Others have noted to us, That this description is directly contrary to all the Characters of a regenerate man, given elsewhere by this, and the other Apostles.
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but after the Spirit, Rom. 8. 1. That the law of the Spirit of life in Christ Jesus, hath made him free from the Law of sin and death, Rom. 8. 2. That he overcometh the world, Joh. 5. 4. He sinneth not, 1 Joh. 3. 6. He hath crucified the flesh with its affections and lusts, Gal. 5. 24. Which Characters of a truly regenerate person,
but After the Spirit, Rom. 8. 1. That the law of the Spirit of life in christ jesus, hath made him free from the Law of since and death, Rom. 8. 2. That he Overcometh the world, John 5. 4. He Sinneth not, 1 John 3. 6. He hath Crucified the Flesh with its affections and Lustiest, Gal. 5. 24. Which Characters of a truly regenerate person,
For can the regenerate be full of all manner of concupiscence, and at the same time be crucified to the Flesh, and its affections and lusts? one in whom sin revives while he dies;
For can the regenerate be full of all manner of concupiscence, and At the same time be Crucified to the Flesh, and its affections and Lustiest? one in whom since revives while he die;
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and yet free from the law of sin and death? how can these things consist? To tell us, 'Tis so, and 'tis not so, and to twist such contradictions into Orthodox Paradoxes, are pretty things to please Fools and Children; but wise men care not for riddles that are not sense.
and yet free from the law of since and death? how can these things consist? To tell us, It's so, and it's not so, and to twist such contradictions into Orthodox Paradoxes, Are pretty things to please Fools and Children; but wise men care not for riddles that Are not sense.
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For my part I think it clear, that the Apostle in that mistaken Chapter, relates the feeble, impotent condition of one that was convinced and strove a little, but not to purpose. And if we find our selves comprised under that description, though we may be never so sensible of the evil and danger of a sinful course, and may endeavour some small matter,
For my part I think it clear, that the Apostle in that mistaken Chapter, relates the feeble, impotent condition of one that was convinced and strove a little, but not to purpose. And if we find our selves comprised under that description, though we may be never so sensible of the evil and danger of a sinful course, and may endeavour Some small matter,
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but without success, we are yet under that evil, and obnoxious to that danger: For he that strives in earnest, conquers at last, and advanceth still, though all the work be not done at once. So that if we endeavour and gain nothing, our endeavour is peccant, and wants Faith or Prayer for Divine aids, or constancy, or vigour; and so, Though we may seek, we shall not be able to enter.
but without success, we Are yet under that evil, and obnoxious to that danger: For he that strives in earnest, conquers At last, and Advanceth still, though all the work be not done At once. So that if we endeavour and gain nothing, our endeavour is peccant, and Wants Faith or Prayer for Divine aids, or constancy, or vigour; and so, Though we may seek, we shall not be able to enter.
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if he lies down, and goes no further: There are some sins we outgrow by age, or are indisposed to them by bodily infirmity, or diverted by occasions, and it may be by other sins;
if he lies down, and Goes no further: There Are Some Sins we outgrow by age, or Are indisposed to them by bodily infirmity, or diverted by occasions, and it may be by other Sins;
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and some are contrary to worldly Interests, to our credit, or health, or profit; and when we have in any great degree been hurt by them in these, we fall out with those sins,
and Some Are contrary to worldly Interests, to our credit, or health, or profit; and when we have in any great degree been hurt by them in these, we fallen out with those Sins,
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But when we stop short in these petty victories, our general state is not altered; He that conquers some evil appetites, is yet a slave to others, and though he hath prevailed over some difficulties, yet the main ones are yet behind.
But when we stop short in these Petty victories, our general state is not altered; He that conquers Some evil appetites, is yet a slave to Others, and though he hath prevailed over Some difficulties, yet the main ones Are yet behind.
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Thus the imperfect Striver masters, it may be, his beastly appetite to intemperate drinking, but is yet under the power of Love and Riches, and vain Pleasure. He ceaseth from open debauchery, but entertains spiritual wickedness in his heart:
Thus the imperfect Striver Masters, it may be, his beastly appetite to intemperate drinking, but is yet under the power of Love and Riches, and vain Pleasure. He ceases from open debauchery, but entertains spiritual wickedness in his heart:
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He will not Swear, but will backbite and rail: He will not be Drunk, but will damn a man for not being of his opinion: He will not prophane the Sabbath, but will defraud his Neighbour.
He will not Swear, but will backbite and rail: He will not be Drunk, but will damn a man for not being of his opinion: He will not profane the Sabbath, but will defraud his Neighbour.
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To cease to be prophane, is something as a passage, but nothing for an end. We are not Saints as soon as we are civil. 'Tis not only gross sins that are to be overcome: The wages of sin is death, not only of the great and capital, but of the smallest, if they are indulged.
To cease to be profane, is something as a passage, but nothing for an end. We Are not Saints as soon as we Are civil. It's not only gross Sins that Are to be overcome: The wages of since is death, not only of the great and capital, but of the Smallest, if they Are indulged.
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The Pharisee applauded himself, that he was not like the Extortioners, Adulterers and Unjust, nor like the Publican, that came to pray with him, Luk. 18. 11. and yet he went away never the more justified. The unwise Virgins were no profligate Livers, and yet they were shut out.
The Pharisee applauded himself, that he was not like the Extortioners, Adulterers and Unjust, nor like the Publican, that Come to pray with him, Luk. 18. 11. and yet he went away never the more justified. The unwise Virgins were no profligate Livers, and yet they were shut out.
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'Tis unsafe then to content our selves with this, that our sins are not foul and great; those we account little ones, may prove as fatal, yea, they are sometimes more dangerous: For we are apt to think them none at all, or Venial infirmities that may consist with a state of Grace, and Divine favour:
It's unsafe then to content our selves with this, that our Sins Are not foul and great; those we account little ones, may prove as fatal, yea, they Are sometime more dangerous: For we Are apt to think them none At all, or Venial infirmities that may consist with a state of Grace, and Divine favour:
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and fancy that Hearing, and Prayer, and Confession are atonements enough for these. Upon which accounts I am apt to believe, that the less notorious Vices have ruined as many as the greatest Abominations.
and fancy that Hearing, and Prayer, and Confessi Are atonements enough for these. Upon which accounts I am apt to believe, that the less notorious Vices have ruined as many as the greatest Abominations.
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Hell doth not consist only of Drunkards, and Swearers, and Sabbath-breakers: No, the demure Pharisee, the plausible Hypocrite, and formal Professor, have their place also in that lake of fire.
Hell does not consist only of Drunkards, and Swearers, and Sabbath breakers: No, the demure Pharisee, the plausible Hypocrite, and formal Professor, have their place also in that lake of fire.
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The sum is, we may overcome some sins, and turn from the grosser sorts of wickedness, and yet if we endeavour not to subdue the rest, we are still in the condition of unregeneracy and death, and though we thus seek, we shall not enter.
The sum is, we may overcome Some Sins, and turn from the grosser sorts of wickedness, and yet if we endeavour not to subdue the rest, we Are still in the condition of unregeneracy and death, and though we thus seek, we shall not enter.
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and be exceedingly pleased and affected with the Word, and yet be an evil Man, and in a bad state. Herod heard John Baptist gladly, Mark 6. 20. and he that received the seed into stony places, received it joyfully, Mat. 13. 20. Zeal for hearing doth not always arise from a conscientious desire to learn in order to practice, but sometimes it proceeds from an itch after novelty and notions, or an ambition to be famed for Godliness; or the importunity of natural conscience, that will not be satisfied except we do something; or a desire to get matter to feed our opinions, or to furnish us with pious discourse? I say, earnestness to hear, ariseth very often from some of these;
and be exceedingly pleased and affected with the Word, and yet be an evil Man, and in a bad state. Herod herd John Baptist gladly, Mark 6. 20. and he that received the seed into stony places, received it joyfully, Mathew 13. 20. Zeal for hearing does not always arise from a conscientious desire to Learn in order to practice, but sometime it proceeds from an itch After novelty and notions, or an ambition to be famed for Godliness; or the importunity of natural conscience, that will not be satisfied except we do something; or a desire to get matter to feed our opinions, or to furnish us with pious discourse? I say, earnestness to hear, arises very often from Some of these;
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and when it doth so, we gain but little by it: yea, we are dangerously tempted to take this for an infallible token of our Saintship, and so to content our selves with this Religion of the Ear, and to disturb every body with the abundance of our disputes and talk, while we neglect our own Spirits, and let our unmortified affections and inclinations rest in quiet, under the shadow of these specious services.
and when it does so, we gain but little by it: yea, we Are dangerously tempted to take this for an infallible token of our Saintship, and so to content our selves with this Religion of the Ear, and to disturb every body with the abundance of our disputes and talk, while we neglect our own Spirits, and let our unmortified affections and inclinations rest in quiet, under the shadow of these specious services.
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So that when a great affection to hearing seizeth upon an evil man, 'tis odds but it doth him hurt; it puffs him up in the conceit of his Godliness, and makes him pragmatical, troublesome and censorious; He turns his food into poyson: Among bad men, those are certainly the worst, that have an opinion of their being godly;
So that when a great affection to hearing seizes upon an evil man, it's odds but it does him hurt; it puffs him up in the conceit of his Godliness, and makes him pragmatical, troublesome and censorious; He turns his food into poison: Among bad men, those Are Certainly the worst, that have an opinion of their being godly;
and such are those that have itching ears, under the power of vitious habits and inclinations. Thus an earnest diligent hearer, may be one of those who seeks, and is shut out. And so may
and such Are those that have itching ears, under the power of vicious habits and inclinations. Thus an earnest diligent hearer, may be one of those who seeks, and is shut out. And so may
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and sate in ashes; so that one might have taken these for very holy, penitent, mortified people that had a great antipathy against their sins, and abhorrence of themselves for them:
and sat in Ashes; so that one might have taken these for very holy, penitent, mortified people that had a great antipathy against their Sins, and abhorrence of themselves for them:
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and to let the oppressed free, vers. 6. But they continued, notwithstanding their Fasts, and God's admonitions by his Prophets, to oppress the Widow, and Fatherless, and Poor, Zach. 7. 10.
and to let the oppressed free, vers. 6. But they continued, notwithstanding their Fasts, and God's admonitions by his prophets, to oppress the Widow, and Fatherless, and Poor, Zach 7. 10.
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Thus meer natural and evil men sometimes put on the garb of Mortification, and exercise rigors upon their Bodies and external persons, in exchange for the indulgences they allow their beloved appetites; and while the strict Discipline reacheth no further,
Thus mere natural and evil men sometime put on the garb of Mortification, and exercise rigors upon their Bodies and external Persons, in exchange for the Indulgences they allow their Beloved appetites; and while the strict Discipline reaches no further,
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though we keep days, and Fast often, yet this will not put us beyond the condition of the Pharisee, who fasted twice in the week, as himself boasted, Luke 18. 12. And,
though we keep days, and Fast often, yet this will not put us beyond the condition of the Pharisee, who fasted twice in the Week, as himself boasted, Lycia 18. 12. And,
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especially of the love of Christ to sinners, which he may frequently speak of with much earnestness and affection, and have that dear name always at his tongues end to begin and close all his sayings;
especially of the love of christ to Sinners, which he may frequently speak of with much earnestness and affection, and have that dear name always At his tongues end to begin and close all his sayings;
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'Twas observed before, that there are some who have a sort of Devoutness, and Religion in their particular Complexion; and if such are talkative (as many times they are) they will easily run into such discourses,
'Twas observed before, that there Are Some who have a sort of Devoutness, and Religion in their particular Complexion; and if such Are talkative (as many times they Are) they will Easily run into such discourses,
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And though such talk earnestly of the love of Christ, and express a mighty love to his name, yet this may be without any real conformity unto him in his Life and Laws. The Jews spake much of Moses; in him they believed, and in him they trusted, John 5. 45. His name was a sweet sound to their ears,
And though such talk earnestly of the love of christ, and express a mighty love to his name, yet this may be without any real conformity unto him in his Life and Laws. The jews spoke much of Moses; in him they believed, and in him they trusted, John 5. 45. His name was a sweet found to their ears,
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and 'twas very pleasant upon their Tongues; and yet they hated the Spirit of Moses, and had no love to those Laws of his which condemned their wicked actions.
and 'twas very pleasant upon their Tongues; and yet they hated the Spirit of Moses, and had no love to those Laws of his which condemned their wicked actions.
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And we may see how many of those love Christ, that speak often and affectionately of him, by observing how they keep his Commandments, John 14. 15. especially those of Meekness, Mercy, and universal Love.
And we may see how many of those love christ, that speak often and affectionately of him, by observing how they keep his commandments, John 14. 15. especially those of Meekness, Mercy, and universal Love.
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Thus imperfect Strivers may imploy themselves in the external offices of Religion: I have instanced only in Three, the like may be said of the rest. And to this, I add,
Thus imperfect Strivers may employ themselves in the external Offices of Religion: I have instanced only in Three, the like may be said of the rest. And to this, I add,
(1.) They may have some love to God, Goodness, and good Men. The Soul naturally loves Beauty and Perfection; and all mankind apprehend God, to be of all Beings, the most beautiful and perfect; and therefore must needs have an intellectual love for him:
(1.) They may have Some love to God, goodness, and good Men. The Soul naturally loves Beauty and Perfection; and all mankind apprehend God, to be of all Beings, the most beautiful and perfect; and Therefore must needs have an intellectual love for him:
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The reason that that love takes no hold of the passions in wicked men, is, partly because they are diverted from the thoughts of Him, by the objects of Sense; but chiefly,
The reason that that love Takes no hold of the passion in wicked men, is, partly Because they Are diverted from the thoughts of Him, by the objects of Sense; but chiefly,
because they consider him as their enemy, and therefore can have no complacency or delight in him, who they think hath nothing but thoughts of enmity, and displeasure against them.
Because they Consider him as their enemy, and Therefore can have no complacency or delight in him, who they think hath nothing but thoughts of enmity, and displeasure against them.
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as I have recited, they are ) that God is their Father, and peculiar Friend; that they are his chosen, and his darlings, whom he loved from Eternity, and to whom he hath given his Son and his Spirit, and will give Himself, in a way of the fullest enjoyment;
as I have recited, they Are) that God is their Father, and peculiar Friend; that they Are his chosen, and his darlings, whom he loved from Eternity, and to whom he hath given his Son and his Spirit, and will give Himself, in a Way of the Fullest enjoyment;
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Then the Love that before was only an esteem in the understanding, doth kindle in the affections by the help of the conceit of Gods loving them so dearly, and the passion thus heated, runs out,
Then the Love that before was only an esteem in the understanding, does kindle in the affections by the help of the conceit of God's loving them so dearly, and the passion thus heated, runs out,
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even into seraphick, and rapturous Devotions; while yet all this, is but meer animal love, excited chiefly, by the love of our selves, not of the Divine Perfections. And it commonly goes no further,
even into seraphic, and rapturous Devotions; while yet all this, is but mere animal love, excited chiefly, by the love of our selves, not of the Divine Perfections. And it commonly Goes no further,
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than to earnest expressions of extraordinary love to God in our Prayers and Discourses, while it appears not in any singular obedience to his Laws, or generous and universal love to mankind:
than to earnest expressions of extraordinary love to God in our Prayers and Discourses, while it appears not in any singular Obedience to his Laws, or generous and universal love to mankind:
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for, This is the love of God, that we keep his Commandments, saith the Apostle, 1 Joh. 5. 3. And as to the other, thus, If we love one another, God dwelleth in us,
for, This is the love of God, that we keep his commandments, Says the Apostle, 1 John 5. 3. And as to the other, thus, If we love one Another, God dwells in us,
and these suppose a victory over corrupt inclinations and self-will. But the other love which ariseth from the conceit of our special dearness to God upon insufficient grounds;
and these suppose a victory over corrupt inclinations and self-will. But the other love which arises from the conceit of our special dearness to God upon insufficient grounds;
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that goes no further than to some suavities, and pleasant fancies within our selves; and some passionate complements of the Image we have set up in our imaginations.
that Goes no further than to Some Suavities, and pleasant fancies within our selves; and Some passionate compliments of the Image we have Set up in our Imaginations.
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And as the imperfect striver may have some love to God, so he may to piety and vertue: every man loves these in Idea. The vilest sinner takes part in his affections with the vertuous and religious, when he seeth them described in History or Romance; and hath a detestation for those, who are character'd as impious and immoral. Vertue is a great Beauty, and the mind is taken with it,
And as the imperfect striver may have Some love to God, so he may to piety and virtue: every man loves these in Idea. The Vilest sinner Takes part in his affections with the virtuous and religious, when he sees them described in History or Romance; and hath a detestation for those, who Are charactered as impious and immoral. Virtue is a great Beauty, and the mind is taken with it,
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with that we serve the Law of God, but with the flesh the Law of Sin, Rom. 7. 25. So that most wicked men, that are not degenerated into meer Brutes, have this mental and intellectual love to goodness: That is, they approve, and like it in their minds, and would practise it also, were it not for the prevalent biass of flesh and sense.
with that we serve the Law of God, but with the Flesh the Law of since, Rom. 7. 25. So that most wicked men, that Are not degenerated into mere Brutus's, have this mental and intellectual love to Goodness: That is, they approve, and like it in their minds, and would practise it also, were it not for the prevalent bias of Flesh and sense.
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And hence it will follow likewise, That the same may approve and respect good men; They may reverence and love them for their Charity, Humility, Justice and Temperance, though themselves are persons of the contrary Character; yea, they may have a great and ardent affection for those that are eminently pious and devout, though they are very irreligious themselves.
And hence it will follow likewise, That the same may approve and respect good men; They may Reverence and love them for their Charity, Humility, justice and Temperance, though themselves Are Persons of the contrary Character; yea, they may have a great and Ardent affection for those that Are eminently pious and devout, though they Are very irreligious themselves.
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The conscience of vertue, and of the excellency of Religion, may produce this in the meer natural man, who is under the dominion of vile inclinations and affections; and therefore,
The conscience of virtue, and of the excellency of Religion, may produce this in the mere natural man, who is under the dominion of vile inclinations and affections; and Therefore,
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Hot tempers are eager, where they take either kindness or displeasure. The natural man that hath an animal love to Religion, may be violent in speaking,
Hight tempers Are eager, where they take either kindness or displeasure. The natural man that hath an animal love to Religion, may be violent in speaking,
and acting for things appertaining to it. If his temper be devotional and passionate, he becomes a mighty zealot, and fills all places with the same of his godliness: His natural fire moves this way,
and acting for things appertaining to it. If his temper be devotional and passionate, he becomes a mighty zealot, and fills all places with the same of his godliness: His natural fire moves this Way,
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and makes a mighty blaze. Ahab was very zealous, and 'tis like 'twas not only his own interest that made him so, 2 Kings 10. 16. The Pharisees were zealous people,
and makes a mighty blaze. Ahab was very zealous, and it's like 'twas not only his own Interest that made him so, 2 Kings 10. 16. The Pharisees were zealous people,
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though they were Hypocrites, yet they were such, as in many things deceived themselves, as well as others. They were zealous for their Traditions, and they believ'd 'twas their duty to be so.
though they were Hypocrites, yet they were such, as in many things deceived themselves, as well as Others. They were zealous for their Traditions, and they believed 'twas their duty to be so.
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And our Saviour foretells, that those zealous Murderers that should kill his Saints, should think, They did God good service in it, John 16. 2. So that all the zeal of the natural man is not feigning, and acting of a part;
And our Saviour foretells, that those zealous Murderers that should kill his Saints, should think, They did God good service in it, John 16. 2. So that all the zeal of the natural man is not feigning, and acting of a part;
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while usually the same men are very cold, in reference to the Duties of the Second: And when Zeal is partial, and spent about the little things that tend not to the overcoming the difficulties of our way,
while usually the same men Are very cold, in Referente to the Duties of the Second: And when Zeal is partial, and spent about the little things that tend not to the overcoming the difficulties of our Way,
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For this we may observe, That those whose complexion inclines them to devotion, are commonly much under the power of melancholy; and they that are so, are mostly very various in their tempers;
For this we may observe, That those whose complexion inclines them to devotion, Are commonly much under the power of melancholy; and they that Are so, Are mostly very various in their tempers;
sometimes merry, and pleasant to excess; and then plung'd as deep into the other extream of sadness and dejection; one while the sweet humours enliven the imagination,
sometime merry, and pleasant to excess; and then plunged as deep into the other extreme of sadness and dejection; one while the sweet humours enliven the imagination,
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and who hath arrived to the degrees newly discours'd of (though a meer natural man) is full of inward delight, and satisfaction; and fancies at this turn, that he is much in the favour of God, and a sure Heir of the Kingdom of Glory;
and who hath arrived to the Degrees newly discoursed of (though a mere natural man) is full of inward delight, and satisfaction; and fancies At this turn, that he is much in the favour of God, and a sure Heir of the Kingdom of Glory;
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and these further warm his imagination, which, by new, and taking suggestions still raiseth the affections more; and so the man is as it were transported beyond himself;
and these further warm his imagination, which, by new, and taking suggestions still Raiseth the affections more; and so the man is as it were transported beyond himself;
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and speaks like one dropt from the Clouds: His tongue flows with Light, and Glories, and Communion, and Revelations, and Incomes; and then, believes that the Holy Ghost is the Author of all this, and that God is in him of a Truth, in a special way of Manifestation and Vouchsafement. But when melancholick vapours prevail again;
and speaks like one dropped from the Clouds: His tongue flows with Light, and Glories, and Communion, and Revelations, and Incomes; and then, believes that the Holy Ghost is the Author of all this, and that God is in him of a Truth, in a special Way of Manifestation and Vouchsafement. But when melancholic vapours prevail again;
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or rather in a better state, since 'tis better to be humbled with reason, than to be lifted up without it. Such effects as these do meer natural passions and imaginations produce,
or rather in a better state, since it's better to be humbled with reason, than to be lifted up without it. Such effects as these do mere natural passion and Imaginations produce,
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when they are tinctured and heightned by religious melancholy. To deny ones self, and to overcome ones passions, and to live in a course of a sober Vertue, is much more Divine than all this.
when they Are tinctured and heightened by religious melancholy. To deny ones self, and to overcome ones passion, and to live in a course of a Sobrium Virtue, is much more Divine than all this.
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'Tis true indeed, and I am far from denying it, that holy men feel those joys and communications of the Divine Spirit which are no fancies; and the Scripture calls them great peace, Psal. 119. 165. and joy in believing, Rom. 15. 13. and the peace of God that passeth all understanding, Phil. 4. 7. But then, these Divine Vouchsafements are not rapturous, or ecstatical: They are no sudden flashes that are gone in a moment, leaving the Soul in the regions of sorrow, and despair;
It's true indeed, and I am Far from denying it, that holy men feel those Joys and communications of the Divine Spirit which Are no fancies; and the Scripture calls them great peace, Psalm 119. 165. and joy in believing, Rom. 15. 13. and the peace of God that passes all understanding, Philip 4. 7. But then, these Divine Vouchsafements Are not rapturous, or ecstatical: They Are no sudden flashes that Are gone in a moment, leaving the Soul in the regions of sorrow, and despair;
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the rejoycings of a good Conscience, 2 Cor. 1. 12. and the manifestations of God to those rare souls, who have overcome the evils of their natures, and the difficulties of the way, or are vigorously pressing on towards the mark, Phil. 3. 14. But for such as have only the forms of Godliness I have mentioned,
the rejoicings of a good Conscience, 2 Cor. 1. 12. and the manifestations of God to those rare Souls, who have overcome the evils of their nature's, and the difficulties of the Way, or Are vigorously pressing on towards the mark, Philip 3. 14. But for such as have only the forms of Godliness I have mentioned,
while the evil inclinations and habits are indulged, (whatever they may pretend) all the sweets they talk of, are but the imagery of dreams, and the pleasant delusions of their fancies.
while the evil inclinations and habits Are indulged, (whatever they may pretend) all the sweets they talk of, Are but the imagery of dreams, and the pleasant delusions of their fancies.
and if one that shall eventually be shut out, may do all this, what shall become of the generality of Religious men that never do so much? And if all this be short, what will be available? who then shall be saved?
and if one that shall eventually be shut out, may do all this, what shall become of the generality of Religious men that never do so much? And if all this be short, what will be available? who then shall be saved?
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And he hath told us, That except our Righteousness exceed the Righteousness of the Scribes and Pharisees, we shall in no wise enter into the Kingdom of Heaven, Mat. 5. 20. Now the Scribes and Pharisees did things in the way of Religion, that were equal to all the particulars I have mentioned;
And he hath told us, That except our Righteousness exceed the Righteousness of the Scribes and Pharisees, we shall in no wise enter into the Kingdom of Heaven, Mathew 5. 20. Now the Scribes and Pharisees did things in the Way of Religion, that were equal to all the particulars I have mentioned;
yea they went beyond many of our glorious Professors, who yet think themselves in an high form of Godliness. They believed their Religion firmly, and Prayed frequently and servently, and Fasted severely; They were exact, and exceeding strict in the observation of their Sabbaths, and hated scandalous and gross sins;
yea they went beyond many of our glorious Professors, who yet think themselves in an high from of Godliness. They believed their Religion firmly, and Prayed frequently and servently, and Fasted severely; They were exact, and exceeding strict in the observation of their Sabbaths, and hated scandalous and gross Sins;
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and were very punctual in all the duties of outward Worship; and in many things supererogated and went beyond what was commanded: Such zealous people were They; and They separated from the conversations and customs of other Jews, upon the account of their supposed greater Holiness and Purity. These were heights to which the Pharisees arrived;
and were very punctual in all the duties of outward Worship; and in many things supererogated and went beyond what was commanded: Such zealous people were They; and They separated from the conversations and customs of other jews, upon the account of their supposed greater Holiness and Purity. These were heights to which the Pharisees arrived;
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and a good Christian must exceed all this: And he that lives in a sober course of Piety and Vertue; of self Government, and humble submission to God;
and a good Christian must exceed all this: And he that lives in a Sobrium course of Piety and Virtue; of self Government, and humble submission to God;
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and shall enter, when the other shall be shut out. So that, when our Saviour saith, that the Pharisaick Righteousness must be exceeded, the meaning is not, That a greater degree of every thing the Pharisees did, is necessary; but we must do that which in the nature and kind of it is better, and more acceptable to God, viz. That whereas they placed their Religion in strict Fastings, and nice observations of Festivals; in loud and earnest Prayers, and zeal to get Proselytes; we should place ours, in sincere subjection of our wills to the will of God;
and shall enter, when the other shall be shut out. So that, when our Saviour Says, that the Pharisaic Righteousness must be exceeded, the meaning is not, That a greater degree of every thing the Pharisees did, is necessary; but we must do that which in the nature and kind of it is better, and more acceptable to God, viz. That whereas they placed their Religion in strict Fastings, and Nicaenae observations of Festivals; in loud and earnest Prayers, and zeal to get Proselytes; we should place ours, in sincere subjection of our wills to the will of God;
in subduing our Passions, and casting out the habits of evil: These are much beyond the Religion of the Fanatick Pharisee; not in shew and pomp; but in real worth,
in subduing our Passion, and casting out the habits of evil: These Are much beyond the Religion of the Fanatic Pharisee; not in show and pomp; but in real worth,
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because They that do so much are cast out; since, though we find not those heats, and specious things in our selves which we observe in them, yet if we are more meek and modest, and patient, and charitable, and humble, and just, our case is better; and we have the Power of Godliness, when theirs is but the Form; And we, whom They accounted Aliens and Enemies, shall enter; while they, the presumed friends and domesticks, shall be shut out.
Because They that do so much Are cast out; since, though we find not those heats, and specious things in our selves which we observe in them, yet if we Are more meek and modest, and patient, and charitable, and humble, and just, our case is better; and we have the Power of Godliness, when theirs is but the From; And we, whom They accounted Aliens and Enemies, shall enter; while they, the presumed Friends and domestics, shall be shut out.
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But (2.) I expect it should be again objected against this severity of Discourse, That our Saviour saith, Mat. 11. 20. That his yoke is easie, and his burden is light:
But (2.) I expect it should be again objected against this severity of Discourse, That our Saviour Says, Mathew 11. 20. That his yoke is easy, and his burden is Light:
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And 'tis true it hath such an appearance, but 'tis no more; For the words look as cross to the expressions of the same Divine Author, concerning the straitness of the Gate, and narrowness of the Way, as to any thing I have delivered from those infallible sayings. Therefore to remove the semblance of contrariety, which the objected Text seems to have to those others, and to my Discourse, we may observe,
And it's true it hath such an appearance, but it's no more; For the words look as cross to the expressions of the same Divine Author, Concerning the straitness of the Gate, and narrowness of the Way, as to any thing I have Delivered from those infallible sayings. Therefore to remove the semblance of contrariety, which the objected Text seems to have to those Others, and to my Discourse, we may observe,
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That they are congruous and sutable to our reasonable Natures, and apt instruments to make us happy; In which sense, this expression hath no antipathy to the Text, or to any thing I have said.
That they Are congruous and suitable to our reasonable Nature's, and apt Instruments to make us happy; In which sense, this expression hath no antipathy to the Text, or to any thing I have said.
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And whereas 'tis added, [ My Burden is light ] I think by this we are to understand, That his Commands are not of that burdensome nature, that the Ceremonies of the Jewish Laws were:
And whereas it's added, [ My Burden is Light ] I think by this we Are to understand, That his Commands Are not of that burdensome nature, that the Ceremonies of the Jewish Laws were:
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Those were very cumbersome, and had nothing in their nature to make them pleasant and agreeable; whereas his Religion had no expensive, troublesome Rites appendant to it;
Those were very cumbersome, and had nothing in their nature to make them pleasant and agreeable; whereas his Religion had no expensive, troublesome Rites appendant to it;
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and which of our selves we should choose to live under, were we freed from the intanglements of the World, and interests of Flesh. So that neither doth this Objection signifie any thing against the scope of my Discourse.
and which of our selves we should choose to live under, were we freed from the entanglements of the World, and interests of Flesh. So that neither does this Objection signify any thing against the scope of my Discourse.
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We have seen that 'tis the great business of Religion to overcome evil Inclinations, and the prevailing influence of sense and passion, and evil customs and example and worldly affections; And therefore the state of Nature consists in the power and prevalency of These. This is that the Scripture calls the Old man, Eph. 4. 22. The Image of the earthy, 1 Cor. 15. Flesh, Gal. 5. 17. Death, Rom. 7. 24. Darkness, Joh. 3. 19. and old leven, 1 Cor. 5. 7. On the contrary, The state of Grace is a state of sincere striving against them;
We have seen that it's the great business of Religion to overcome evil Inclinations, and the prevailing influence of sense and passion, and evil customs and Exampl and worldly affections; And Therefore the state of Nature consists in the power and prevalency of These. This is that the Scripture calls the Old man, Ephesians 4. 22. The Image of the earthy, 1 Cor. 15. Flesh, Gal. 5. 17. Death, Rom. 7. 24. Darkness, John 3. 19. and old leven, 1 Cor. 5. 7. On the contrary, The state of Grace is a state of sincere striving against them;
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And the Divine Nature, 2 Pet. 1. 4. the Image of the Heavenly, 1 Cor. 15. 20. The Spirit, Gal. 5. 16. Light, Ephes. 5. 8. and Life, 1 Joh. 3. 14. when 'tis arriv'd to more compleatness and perfection.
And the Divine Nature, 2 Pet. 1. 4. the Image of the Heavenly, 1 Cor. 15. 20. The Spirit, Gal. 5. 16. Light, Ephesians 5. 8. and Life, 1 John 3. 14. when it's arrived to more completeness and perfection.
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For our fuller understanding this, we may consider, That Grace is taken (1.) for Divine favour; (2.) for Christian Vertue. As it signifies Divine favour, so it is used,
For our fuller understanding this, we may Consider, That Grace is taken (1.) for Divine favour; (2.) for Christian Virtue. As it signifies Divine favour, so it is used,
(1.) For those helps and aids God affords us, viz. the Gospel, Joh. 1. 17. and the influences of his Spirit, 1 Cor. 12. 9. In this sense we are deliver'd from the state of Nature by Baptism, viz. We are intitled to divine helps, which is a kind of regeneration; for we are born in a condition of impotence, and weakness, and destitution of spiritual assistances; This is the world of meer nature; But then in Baptism, we are brought into the world of the Spirit, that is, are put under its influences, and are assured of its aids, and so are morally born again; Not that this Regeneration alone will save us, without our endeavours;
(1.) For those helps and aids God affords us, viz. the Gospel, John 1. 17. and the influences of his Spirit, 1 Cor. 12. 9. In this sense we Are Delivered from the state of Nature by Baptism, viz. We Are entitled to divine helps, which is a kind of regeneration; for we Are born in a condition of impotence, and weakness, and destitution of spiritual assistances; This is the world of mere nature; But then in Baptism, we Are brought into the world of the Spirit, that is, Are put under its influences, and Are assured of its aids, and so Are morally born again; Not that this Regeneration alone will save us, without our endeavours;
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so that we may observe that there may be a distinction between a state of Grace, and a state of salvation. A state of Grace in the former sense, is a condition assisted by the influences of Gods Spirit, and all baptized persons are in that. But if they use not those helps, they are not in Gods special favour;
so that we may observe that there may be a distinction between a state of Grace, and a state of salvation. A state of Grace in the former sense, is a condition assisted by the influences of God's Spirit, and all baptised Persons Are in that. But if they use not those helps, they Are not in God's special favour;
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(2.) The word is also used for Christian Vertue, 2 Pet. 3. 18. and Vertue is call'd Grace, because 'tis wrought in us by the assistance of Gods Spirit and the light of the Gospel, which are divine favours;
(2.) The word is also used for Christian Virtue, 2 Pet. 3. 18. and Virtue is called Grace, Because it's wrought in us by the assistance of God's Spirit and the Light of the Gospel, which Are divine favours;
Here is the imperfection and corruption of our natures. Now Religion designs to remove and cure these; and to restore us to our first, and happy state.
Here is the imperfection and corruption of our nature's. Now Religion designs to remove and cure these; and to restore us to our First, and happy state.
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But to cure our ill natures, to govern our passions, to moderate our desires, to throw out pride and envy, and all uncharitable surmisals, with the other spiritual sorts of wickedness;
But to cure our ill nature's, to govern our passion, to moderate our Desires, to throw out pride and envy, and all uncharitable surmisals, with the other spiritual sorts of wickedness;
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So that whatever doth not tend to the making us, some way or other really better: better in our selves, and better in all Relations, as fathers, and children,
So that whatever does not tend to the making us, Some Way or other really better: better in our selves, and better in all Relations, as Father's, and children,
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It may be a form of Godliness, but 'tis nothing to the life, and power. And where we see not this effect of Religion, let the professor of it be never so high and glorious in his profession, we may yet conclude that either his Religion is not good, or that he only pretends, and really hath it not.
It may be a from of Godliness, but it's nothing to the life, and power. And where we see not this Effect of Religion, let the professor of it be never so high and glorious in his profession, we may yet conclude that either his Religion is not good, or that he only pretends, and really hath it not.
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This I take to be a consideration of great moment and great certainty, viz. That Christian Religion aims at the bettering and perfecting of our natures.
This I take to be a consideration of great moment and great certainty, viz. That Christian Religion aims At the bettering and perfecting of our nature's.
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For the things it commands relate either to worship or virtue. The instances of external worship are prayer, and praise; both which are high acts of gratitude and justice, and they fit us for divine blessings,
For the things it commands relate either to worship or virtue. The instances of external worship Are prayer, and praise; both which Are high acts of gratitude and Justice, and they fit us for divine blessings,
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and this disposeth us also for the communications of his grace, and love, Psal. 85. 9. And this it doth by congruity, and its own nature; which is to be said likewise of the others.
and this Disposeth us also for the communications of his grace, and love, Psalm 85. 9. And this it does by congruity, and its own nature; which is to be said likewise of the Others.
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and all divine favours, upon the conditions of our Faith, and repentance; and more firmly obliging us to holy obedience, and dependance; The only way in which we can be happy.
and all divine favours, upon the conditions of our Faith, and Repentance; and more firmly obliging us to holy Obedience, and dependence; The only Way in which we can be happy.
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both those that respect us in a personal capacity, and those others that relate to us as members of Societies. Thus humility, recommended Mat. 5. 3. Meekness blest, ver. 5. purity, ver. 8. are vertues that accomplish our particular persons,
both those that respect us in a personal capacity, and those Others that relate to us as members of Societies. Thus humility, recommended Mathew 5. 3. Meekness blessed, ver. 5. purity, ver. 8. Are Virtues that accomplish our particular Persons,
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and 'tis in it self a great beauty and ornament, since it ariseth from the due order, and government of our faculties. Purity which comprehends temperance of all sorts, frees us from the tormenting importunity of those desires that drag us out of our selves,
and it's in it self a great beauty and ornament, since it arises from the due order, and government of our faculties. Purity which comprehends temperance of all sorts, frees us from the tormenting importunity of those Desires that drag us out of our selves,
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as Justice, Mat. 7. 12. Charity, 1 Cor. 13. Loyalty, Rom. 13. and all other publique vertues may, I think, be comprehended under these. Where there is no Justice, every man preys upon another,
as justice, Mathew 7. 12. Charity, 1 Cor. 13. Loyalty, Rom. 13. and all other public Virtues may, I think, be comprehended under these. Where there is no justice, every man preys upon Another,
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Where there is not Loyalty and conscionable submission to Governours, the publick is upon every occasion of commotion, involv'd in infinite miseries, and disasters.
Where there is not Loyalty and conscionable submission to Governors, the public is upon every occasion of commotion, involved in infinite misery's, and disasters.
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So that all the precepts of our Religion are in their own nature proper instruments to make us happy; and they had been methods of Felicity to be chosen by all reasonable creatures,
So that all the Precepts of our Religion Are in their own nature proper Instruments to make us happy; and they had been methods of Felicity to be chosen by all reasonable creatures,
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and cleared them from many corruptions that were grown upon them, through ignorance and vice, the glosses of the Jews, and false conceits of the Gentiles; and he inforced them anew by his Authority and the knowledge he gave of divine aids, and greater rewards, and punishments, than were understood before;
and cleared them from many corruptions that were grown upon them, through ignorance and vice, the Glosses of the jews, and false conceits of the Gentiles; and he enforced them anew by his authority and the knowledge he gave of divine aids, and greater rewards, and punishments, than were understood before;
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For all Religion and all duties respect either God, our neighbour, or our selves; and the duties that relate to these two last, are acknowledg'd moral vertues. The Apostle St. James counted these Moralities of visiting the Widow and Fatherless, to be the pure Religion and undefiled, Jam. 1. 17. and the Prophet Micah intimates, that those moral vertues of Justice and mercy were some of the main things that God required of us, Micah 6. 8. Our Saviour saith that the whole Law is summ'd up in these two, to love God with all our souls,
For all Religion and all duties respect either God, our neighbour, or our selves; and the duties that relate to these two last, Are acknowledged moral Virtues. The Apostle Saint James counted these Moralities of visiting the Widow and Fatherless, to be the pure Religion and undefiled, Jam. 1. 17. and the Prophet micah intimates, that those moral Virtues of justice and mercy were Some of the main things that God required of us, micah 6. 8. Our Saviour Says that the Whole Law is summed up in these two, to love God with all our Souls,
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and our neighbour as our selves, Matth. 22. 13. which latter contains the duties of morality. And that which the grace of God in the Gospel teacheth, according to St. Paul is, to live soberly, righteously, and godly in this present world, Tit. 2. 11. There is no godliness without morality. All the fruits of the Spirit reckon'd up Gal. 5. 22. are moral vertues. And when we are commanded to grow in grace, 2 Pet. 3. 18. vertue is partly understood.
and our neighbour as our selves, Matthew 22. 13. which latter contains the duties of morality. And that which the grace of God in the Gospel Teaches, according to Saint Paul is, to live soberly, righteously, and godly in this present world, Tit. 2. 11. There is no godliness without morality. All the fruits of the Spirit reckoned up Gal. 5. 22. Are moral Virtues. And when we Are commanded to grow in grace, 2 Pet. 3. 18. virtue is partly understood.
and the whole mystery of the new Godliness is lay'd in frequent hearing, and devout seraphick talk, luscious fancies, new lights, incomes, manifestations, in-dwellings, sealings, and such like.
and the Whole mystery of the new Godliness is laid in frequent hearing, and devout seraphic talk, luscious fancies, new lights, incomes, manifestations, in-dwellings, sealings, and such like.
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Thus Antinomianism, and all kinds of Fanaticism have made their way by the disparagement of morality, and men have learnt to believe themselves the chosen, pretious people,
Thus Antinomianism, and all Kinds of Fanaticism have made their Way by the disparagement of morality, and men have learned to believe themselves the chosen, precious people,
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while their hearts have been full of malice, and bitterness, and their hands of violence, while they despised dominions, and spake evil of dignities, rebell'd against the Government, destroyed publique peace,
while their hearts have been full of malice, and bitterness, and their hands of violence, while they despised Dominions, and spoke evil of dignities, rebelled against the Government, destroyed public peace,
and endeavoured to bring all into misery and confusions. 'Tis this diabolical project of dividing morality from Religion that hath given rise and occasion to all these villanies. And while the Practisers of such things have assumed the name of the only Godly, Godliness it self hath been brought into disgrace by them;
and endeavoured to bring all into misery and confusions. It's this diabolical project of dividing morality from Religion that hath given rise and occasion to all these villainies. And while the Practisers of such things have assumed the name of the only Godly, Godliness it self hath been brought into disgrace by them;
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and Atheism incouraged to shew it self, in open defiance to Religion. Yea, through the indiscretions, and inconsiderateness of some preachers, the fantastry, and vain babble of others, and the general disposition of the people to admire what makes a great shew, and pretends to more than ordinary spirituality; things are, in many places, come to that pass, that those who teach Christian vertue and Religion, in plainness and simplicity without senseless phrases, and fantastick affectations, shall be reckon'd for dry moralists, and such as understand nothing of the life, and power of Godliness. Yea, those people have been so long used to gibberish and canting, that they cannot understand plain sense; and vertue is become such a stranger to their ears, that when they hear it spoken of in a Pulpit, they count the preacher a broacher of new divinity; and one that would teach the way to heaven by Philosophy: And he escapes well,
and Atheism encouraged to show it self, in open defiance to Religion. Yea, through the indiscretions, and inconsiderateness of Some Preachers, the fantastry, and vain babble of Others, and the general disposition of the people to admire what makes a great show, and pretends to more than ordinary spirituality; things Are, in many places, come to that pass, that those who teach Christian virtue and Religion, in plainness and simplicity without senseless phrases, and fantastic affectations, shall be reckoned for dry moralists, and such as understand nothing of the life, and power of Godliness. Yea, those people have been so long used to gibberish and canting, that they cannot understand plain sense; and virtue is become such a stranger to their ears, that when they hear it spoken of in a Pulpit, they count the preacher a broacher of new divinity; and one that would teach the Way to heaven by Philosophy: And he escapes well,
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if they do not say, That he is an Atheist, or that he would reconcile us to Gentilism, and Heathen Worship. The danger and vanity of which ignorant humour, the contempt of morality, is apparent in the whole scope of my Discourse,
if they do not say, That he is an Atheist, or that he would reconcile us to Gentilism, and Heathen Worship. The danger and vanity of which ignorant humour, the contempt of morality, is apparent in the Whole scope of my Discourse,
Habits that grow by repeated acts, time, and continuance, will not be expelled in a moment. No man can become greatly evil or good, on a sudden. The Path of the just shines more and more to a perfect day, Prov. 4. 18. We do not jump from darkness into full light. We are not fully sanctified and converted in an instant.
Habits that grow by repeated acts, time, and Continuance, will not be expelled in a moment. No man can become greatly evil or good, on a sudden. The Path of the just shines more and more to a perfect day, Curae 4. 18. We do not jump from darkness into full Light. We Are not Fully sanctified and converted in an instant.
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The day begins in an insensible dawn, and the Kingdom of heaven is like a grain of Mustard seed, Mat. 13. 31. It doth not start up presently to the stature of a tree. The Divine birth begins like the Natural, in an imperfect embryo.
The day begins in an insensible dawn, and the Kingdom of heaven is like a grain of Mustard seed, Mathew 13. 31. It does not start up presently to the stature of a tree. The Divine birth begins like the Natural, in an imperfect embryo.
these are excited by the Divine Grace and Spirit to convictions, which proceed to purposes; these to resolutions, and thence we pass to abstinence from all gross sins, and the performance of outward Duties; and so at last by degrees, to vigorous attempts, for the destruction of evil habits and inclinations. When Grace is arrived to this eminent growth, 'tis very visible,
these Are excited by the Divine Grace and Spirit to convictions, which proceed to Purposes; these to resolutions, and thence we pass to abstinence from all gross Sins, and the performance of outward Duties; and so At last by Degrees, to vigorous attempts, for the destruction of evil habits and inclinations. When Grace is arrived to this eminent growth, it's very visible,
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and a great temptation to vanity and lying. Who can tell the exact moment when the night ends, and the dawn enters? 'Tis true indeed, the passage from the excesses of Wickedness, which begins in some extraordinary horrors and convictions, is sometimes very notable;
and a great temptation to vanity and lying. Who can tell the exact moment when the night ends, and the dawn enters? It's true indeed, the passage from the Excesses of Wickedness, which begins in Some extraordinary horrors and convictions, is sometime very notable;
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Both the beginnings and minute progressions of Grace, are usually undiscerned: We cannot see the Grass just putting out of the earth, or actually growing;
Both the beginnings and minute progressions of Grace, Are usually undiscerned: We cannot see the Grass just putting out of the earth, or actually growing;
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And Grace is better known in its fruits, than in its rise. By their Fruits ye shall know them, saith our Saviour, Mat. 12. 33. and the same way we may know our selves.
And Grace is better known in its fruits, than in its rise. By their Fruits you shall know them, Says our Saviour, Mathew 12. 33. and the same Way we may know our selves.
Some observing great heats of zeal and devotion in the modern Pharisees, take these to be the Saints and good people; believing all the glorious things which they assume to themselves:
some observing great heats of zeal and devotion in the modern Pharisees, take these to be the Saints and good people; believing all the glorious things which they assume to themselves:
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When others, that know them to be envious and malitious, unjust and covetous, proud and ungovernable, and cannot therefore look on them as such choice holy people, are apt to affirm all to be hypocrisie and feigning. In which sentences, both are mistaken for want of knowing that there is a meer Animal Religion, that will produce very specious and glorious effects:
When Others, that know them to be envious and malicious, unjust and covetous, proud and ungovernable, and cannot Therefore look on them as such choice holy people, Are apt to affirm all to be hypocrisy and feigning. In which sentences, both Are mistaken for want of knowing that there is a mere Animal Religion, that will produce very specious and glorious effects:
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And though this Professor be a bad man, proud and covetous, malicious and censorious, Sacrilegious and Rebellious, yet we cannot thence be assured that he is an Hypocrite, in one sense, viz. such an one as feigns all that he pretends:
And though this Professor be a bad man, proud and covetous, malicious and censorious, Sacrilegious and Rebellious, yet we cannot thence be assured that he is an Hypocrite, in one sense, viz. such an one as feigns all that he pretends:
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There is nothing whereby the common people are drawn more easily into the ways of Sects and Separations, than by the observation of the zeal and devotion of those of the factions: These they take to be Religion, and the great matters of Godliness, and those the religious and only godly people.
There is nothing whereby the Common people Are drawn more Easily into the ways of Sects and Separations, than by the observation of the zeal and devotion of those of the factions: These they take to be Religion, and the great matters of Godliness, and those the religious and only godly people.
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For the generality of men are tempted into Schism and Parties, not so much by the arguments of dissenters, as by the opinion of their Godliness, which opinion is grounded upon things which may arise from the meer Animal Religion, and very commonly do so.
For the generality of men Are tempted into Schism and Parties, not so much by the Arguments of dissenters, as by the opinion of their Godliness, which opinion is grounded upon things which may arise from the mere Animal Religion, and very commonly do so.
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This they understand not, and by this ignorance are betrayed into the snare of Separation, to the disturbance of the Peace of the Church, and their own great hurt and inconvenience. Whereas could they be made to know and consider, that complexion and natural passions may bring forth all these fruits, they might be secured by this means against the tempting imposture;
This they understand not, and by this ignorance Are betrayed into the snare of Separation, to the disturbance of the Peace of the Church, and their own great hurt and inconvenience. Whereas could they be made to know and Consider, that complexion and natural passion may bring forth all these fruits, they might be secured by this means against the tempting imposture;
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and learn, that Meekness and Patience, Affability and Charity, Justice, and a Peaceable, humble temper, are better arguments of Saintship than all these. Thus a great mischief might be prevented;
and Learn, that Meekness and Patience, Affability and Charity, justice, and a Peaceable, humble temper, Are better Arguments of Saintship than all these. Thus a great mischief might be prevented;
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While the enemies of Factions object Hypocrisie to them, affirming that all they do and say, is meer personating and pretence; they confirm and settle those people in their way;
While the enemies of Factions Object Hypocrisy to them, affirming that all they do and say, is mere personating and pretence; they confirm and settle those people in their Way;
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whereas, did they consider such things as I have suggested, about the Animal Religion, and grant to them that they may be serious, believe themselves infinitely,
whereas, did they Consider such things as I have suggested, about the Animal Religion, and grant to them that they may be serious, believe themselves infinitely,
and feel all those Warmths which they pretend, and yet be evil men, and far enough from being Godly; Did they shew them, that all their zeal and Devotion, and more and greater than theirs, may arise from a principle that hath nothing Divine and supernatural in it:
and feel all those Warmths which they pretend, and yet be evil men, and Far enough from being Godly; Did they show them, that all their zeal and Devotion, and more and greater than theirs, may arise from a principle that hath nothing Divine and supernatural in it:
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Now when 'tis question'd by our selves in which of these states we are; it must be supposed that we are arrived at something of Religion: For the grosly wicked cannot but know what their condition is.
Now when it's questioned by our selves in which of these states we Are; it must be supposed that we Are arrived At something of Religion: For the grossly wicked cannot but know what their condition is.
That our Passions are better governed, and our inordinate affections more restrained, and our evil habits and inclinations less powerful with us, 'tis an infallible sign, that we live and are in a state of Grace; that we shall at last arrive to a perfect man in Christ Jesus, Eph. 4. 13. and shall attain if we faint not, 2 Cor. 4. 1. Whereas on the other hand,
That our Passion Are better governed, and our inordinate affections more restrained, and our evil habits and inclinations less powerful with us, it's an infallible Signen, that we live and Are in a state of Grace; that we shall At last arrive to a perfect man in christ jesus, Ephesians 4. 13. and shall attain if we faint not, 2 Cor. 4. 1. Whereas on the other hand,
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we are in a bad state, and dead. While the Plant grows, it lives, and may become a great tree, though at present it be but small: whereas that whose stature is bigger, and more promising, if it proceeds not, decays and comes to nothing.
we Are in a bad state, and dead. While the Plant grows, it lives, and may become a great tree, though At present it be but small: whereas that whose stature is bigger, and more promising, if it proceeds not, decays and comes to nothing.
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This is our sincerity, and an effect of true Faith. But if on the other hand, we think our selves well, and do not always attempt forwards, our state is bad, and our sins will be imputed: Be our pretences what they will, our Faith is not sincere, and will not stead us.
This is our sincerity, and an Effect of true Faith. But if on the other hand, we think our selves well, and do not always attempt forward, our state is bad, and our Sins will be imputed: Be our pretences what they will, our Faith is not sincere, and will not stead us.
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When we get to a certain pitch in Religion, and make that our state, 'tis an argument that our Religion was meerly Animal; and but a mode of complexion, self-love, and natural fear. When we overcome some sins,
When we get to a certain pitch in Religion, and make that our state, it's an argument that our Religion was merely Animal; and but a mode of complexion, Self-love, and natural Fear. When we overcome Some Sins,
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and are willing to spare and cherish others, 'tis a sign that we are not sincere in our attempts upon any, and that what we have done, was not performed upon good and divine motives.
and Are willing to spare and cherish Others, it's a Signen that we Are not sincere in our attempts upon any, and that what we have done, was not performed upon good and divine motives.
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as we think, we have gone a great way, if we go not on. Nor on the other side, have we any to despair, though our present attainments are but small, if we are proceeding. The buds and tenderest blossoms of Divine Grace, are acceptable to God;
as we think, we have gone a great Way, if we go not on. Nor on the other side, have we any to despair, though our present attainments Are but small, if we Are proceeding. The buds and Tenderest blossoms of Divine Grace, Are acceptable to God;
This is a great advantage we have from the Gospel, that imperfection will be accepted, where there is sincerity; whereas according to the measures of exact and regorous Justice, no man could be made happy in the high degree of glory,
This is a great advantage we have from the Gospel, that imperfection will be accepted, where there is sincerity; whereas according to the measures of exact and regorous justice, no man could be made happy in the high degree of glory,
By the grosser Forms men hardly deceive others; by these they effectually gull themselves. So that many that vehemently oppose Forms, are the greatest Formalists. Forms of Worship may well agree with the Power of Godliness; whenas zeal against Forms, may be a Form it self;
By the grosser Forms men hardly deceive Others; by these they effectually gull themselves. So that many that vehemently oppose Forms, Are the greatest Formalists. Forms of Worship may well agree with the Power of Godliness; whenas zeal against Forms, may be a From it self;
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whatever makes shew of Religion, and doth not make us better, that's a Form, at least to us. There are Spiritual Forms, as well as those of the other sort,
whatever makes show of Religion, and does not make us better, that's a From, At least to us. There Are Spiritual Forms, as well as those of the other sort,
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and these are most deadly. Poyson is worst in Aqua Vitae. He that speaks his Prayers ex tempore with vehemence and loudness, if he strive not against ill nature and self-will, is as much a Formalist, as he that tells his Prayers by his Beads, and understands not one word he saith.
and these Are most deadly. Poison is worst in Aqua Vitae. He that speaks his Prayers ex tempore with vehemence and loudness, if he strive not against ill nature and self-will, is as much a Formalist, as he that tells his Prayers by his Beads, and understands not one word he Says.
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And those that run away from Forms in Churches, meet more dangerous ones in Barns and private corners. Orthodox Opinions, devout Phrases, set Looks, melting Tones, affected Sighs, and vehement Raptures, are often meer Forms of Godliness, that proceed from the Animal Religion, which it self is a Form likewise.
And those that run away from Forms in Churches, meet more dangerous ones in Barns and private corners. Orthodox Opinions, devout Phrases, Set Looks, melting Tones, affected Sighs, and vehement Raptures, Are often mere Forms of Godliness, that proceed from the Animal Religion, which it self is a From likewise.
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The Form of Godliness that pretends it self to be no more, is not so hurtful: But the Forms, that call themselves the Power, are deadly. 'Tis the Formality and Superstition of Separatists that keeps on the Separation: They contend for fancies and arbitrary trifles;
The From of Godliness that pretends it self to be no more, is not so hurtful: But the Forms, that call themselves the Power, Are deadly. It's the Formality and Superstition of Separatists that keeps on the Separation: They contend for fancies and arbitrary trifles;
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We for order and obedience. The people are abused by names, and being frighted by the shadows of Superstition and Formality, they run into the worst Formality, and silliest Superstition in the World.
We for order and Obedience. The people Are abused by names, and being frighted by the shadows of Superstition and Formality, they run into the worst Formality, and silliest Superstition in the World.
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The Kingdom of Heaven consists not in meats and drinks, Rom. 14. 17. neither in Circumcision, nor Uncircumcision, 1 Cor. 7. 19. not in zeal for little things, nor in zeal against them;
The Kingdom of Heaven consists not in Meats and drinks, Rom. 14. 17. neither in Circumcision, nor Uncircumcision, 1 Cor. 7. 19. not in zeal for little things, nor in zeal against them;
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The power of Religion lies in using Divine aids heartily and constantly, in order to the overcoming the Difficulties of our way. This Godliness is not exercised so much in reforming others, as our selves: The chief design is to govern within, and not to make Laws for the World without us. This is that Wisdom that is from above, which is pure and peaceable, Jam. 3. 17. It makes no noise and bluster abroad,
The power of Religion lies in using Divine aids heartily and constantly, in order to the overcoming the Difficulties of our Way. This Godliness is not exercised so much in reforming Others, as our selves: The chief Design is to govern within, and not to make Laws for the World without us. This is that Wisdom that is from above, which is pure and peaceable, Jam. 3. 17. It makes no noise and bluster abroad,
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So that certainly the best men have not always had the greatest fame for Godliness; as the wisest have very seldom been the most popular. They are the effects of the Animal Religion that make the biggest shew. The voice of true Religion is heard in quiet, it sounds not in the corners of the street.
So that Certainly the best men have not always had the greatest fame for Godliness; as the Wisest have very seldom been the most popular. They Are the effects of the Animal Religion that make the biggest show. The voice of true Religion is herd in quiet, it sounds not in the corners of the street.
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And thus of the Inferences and Corollaries that may be drawn from my Discourse, which though they cannot all be inferred from any of its minute and separated parts,
And thus of the Inferences and Corollaries that may be drawn from my Discourse, which though they cannot all be inferred from any of its minute and separated parts,
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I Come now to the Advice for Practice. The way of Happiness is difficult, but the difficulties may be overcome by striving. A little will not do; many seekers are shut out;
I Come now to the advice for Practice. The Way of Happiness is difficult, but the difficulties may be overcome by striving. A little will not do; many seekers Are shut out;
Where true substantial Felicity is, we know, and the Way we know, Joh. 14. 4. It is not hid from us in Clouds and thick Darkness; or if it were, 'twere worth our pains to search after it.
Where true substantial Felicity is, we know, and the Way we know, John 14. 4. It is not hid from us in Clouds and thick Darkness; or if it were, 'twere worth our pains to search After it.
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Though the way is strait, yet 'tis certain; or if it were otherwise, who would not venture his pains upon the possibility of such an issue? Many difficulties are in it;
Though the Way is strait, yet it's certain; or if it were otherwise, who would not venture his pains upon the possibility of such an issue? Many difficulties Are in it;
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but our Encouragements and Assistances are infinite. The love of God, and the gift of his son; the blood of Christ, and his intercession; the aids of the Spirit, and the directions of the Gospel; the Invitations and Promises, the rare Precepts, and incomparable Examples of those holy men that have gone before us:
but our Encouragements and Assistances Are infinite. The love of God, and the gift of his son; the blood of christ, and his Intercession; the aids of the Spirit, and the directions of the Gospel; the Invitations and Promises, the rare Precepts, and incomparable Examples of those holy men that have gone before us:
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Let us ingage our deepest Resolutions, and most diligent endeavours. Here is no need to deliberate, the things are necessary, the benefits unspeakable, and the event will be glorious. It is no Question, I hope, whether God, or the Creature is to be first chosen;
Let us engage our Deepest Resolutions, and most diligent endeavours. Here is no need to deliberate, the things Are necessary, the benefits unspeakable, and the event will be glorious. It is no Question, I hope, whither God, or the Creature is to be First chosen;
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whether Heaven or Hell be better? and therefore there is no cause that we should stay and consider; we cannot be rash here, we cannot hurt our selves by a too sudden ingagement; we have delayed too long already,
whither Heaven or Hell be better? and Therefore there is no cause that we should stay and Consider; we cannot be rash Here, we cannot hurt our selves by a too sudden engagement; we have delayed too long already,
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the Heavens are in restless motion, and the Clouds are still carrying about their fruitful Waters; the sluggish Earth it self is always putting forth in variety of Trees, and Grass, and Flowers; the Rivers run towards the Sea, the Brooks move towards them, and the Sea within it self.
the Heavens Are in restless motion, and the Clouds Are still carrying about their fruitful Waters; the sluggish Earth it self is always putting forth in variety of Trees, and Grass, and Flowers; the rivers run towards the Sea, the Brooks move towards them, and the Sea within it self.
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And if we look a little higher, the Beasts of the Field, the Fowls, and Cattel, and creeping things are diligent in striving after the good and perfection of their Natures,
And if we look a little higher, the Beasts of the Field, the Fowls, and Cattle, and creeping things Are diligent in striving After the good and perfection of their Nature's,
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and Solomon sends the Sluggard to those little Insects, the Ant and Bee, to teach him activity and diligence, Prov. 6. 6. And shall the Beasts act more reasonably than the professed Sons of Reason? May it not shame us, that we need Instruction from the Creatures that have no understanding? With what face can we carry our heads so high,
and Solomon sends the Sluggard to those little Insects, the Ant and be, to teach him activity and diligence, Curae 6. 6. And shall the Beasts act more reasonably than the professed Sons of Reason? May it not shame us, that we need Instruction from the Creatures that have no understanding? With what face can we carry our Heads so high,
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The Sum is, All things are incessantly moving towards an End; and Happiness is ours, which therefore should ingage our most careful Thoughts, and most active Endeavours.
The Sum is, All things Are incessantly moving towards an End; and Happiness is ours, which Therefore should engage our most careful Thoughts, and most active Endeavours.
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We are sollicitous and diligent about things of infinitely less moment, and in effect of none, viz. uncertain Riches, sensual Pleasures, and worldly Honours;
We Are solicitous and diligent about things of infinitely less moment, and in Effect of none, viz. uncertain Riches, sensual Pleasures, and worldly Honours;
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though the way to these is sufficiently difficult and uneasie, yet we are not discouraged; we attempt all those Difficulties with an obstinate Courage,
though the Way to these is sufficiently difficult and uneasy, yet we Are not discouraged; we attempt all those Difficulties with an obstinate Courage,
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either we attain not the things we seek, or find no true satisfaction in them, or they die in our hands presently, and yet we strive. And doth not this activity about uncertain, unsatisfying Trifles, shamefully reprove our Negligence in reference to our great End, Happiness and Perfection? In striving for which we have all the powers of Heaven to aid us,
either we attain not the things we seek, or find no true satisfaction in them, or they die in our hands presently, and yet we strive. And does not this activity about uncertain, unsatisfying Trifles, shamefully reprove our Negligence in Referente to our great End, Happiness and Perfection? In striving for which we have all the Powers of Heaven to aid us,
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and the Word of God, and the Blood of his Son, and the experience of all that ever try'd, to assure us that we shall neither fail of the things we seek, nor of the pleasure that we expect from them.
and the Word of God, and the Blood of his Son, and the experience of all that ever tried, to assure us that we shall neither fail of the things we seek, nor of the pleasure that we expect from them.
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because of the hazards and toils of War. And do we act courageously for petty purchases; and faint and despond when we are to strive for Crowns and eternal Glories?
Because of the hazards and toils of War. And do we act courageously for Petty purchases; and faint and despond when we Are to strive for Crowns and Eternal Glories?
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but the Grace of God is sufficient for us, 2 Cor. 12. 9. and we may do all things through Christ that strengthens us, Phil. 4. 13. Nature is weak, and imperfect, but we are not left in the condition of meer nature: For we are not under the Law but under Grace, Rom. 6. 14. We are under the influences of the holy Spirit, which will remove the mountains, and plain the way before us,
but the Grace of God is sufficient for us, 2 Cor. 12. 9. and we may do all things through christ that strengthens us, Philip 4. 13. Nature is weak, and imperfect, but we Are not left in the condition of mere nature: For we Are not under the Law but under Grace, Rom. 6. 14. We Are under the influences of the holy Spirit, which will remove the Mountains, and plain the Way before us,
For this we may be sure of, that God will never be wanting to us, if we are not so unto our selves. So that the case as to our natural inability, and the assistance of Gods Spirit, seems to be thus.
For this we may be sure of, that God will never be wanting to us, if we Are not so unto our selves. So that the case as to our natural inability, and the assistance of God's Spirit, seems to be thus.
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So that we have no reason to be discouraged at the apprehension of our impotence, out of weakness we shall be made strong, Heb. 11. 24. If we imploy our Talent, though it be but a very small one, we shall have more, Mat. 25. 29. And if we accept of those divine helps,
So that we have no reason to be discouraged At the apprehension of our impotence, out of weakness we shall be made strong, Hebrew 11. 24. If we employ our Talon, though it be but a very small one, we shall have more, Mathew 25. 29. And if we accept of those divine helps,
The helps and manifold incouragements we shall meet with in the Progress, will render it more agreeable and delightsome. Those very toils will be grateful; there is scarce any great sense of pleasure, but where there is some Difficulty and Pain. Even our Work it self will be Wages. And 'tis not only the End of Wisdom that is pleasantness, but the very way, Prov. 3. 17. So that though we are call'd upon to strive, and to run, and to fight, (which words import Labour) yet we are not required to Quit our pleasures, but to change the objects of them;
The helps and manifold encouragements we shall meet with in the Progress, will render it more agreeable and delightsome. Those very toils will be grateful; there is scarce any great sense of pleasure, but where there is Some Difficulty and Pain. Even our Work it self will be Wages. And it's not only the End of Wisdom that is pleasantness, but the very Way, Curae 3. 17. So that though we Are called upon to strive, and to run, and to fight, (which words import Labour) yet we Are not required to Quit our pleasures, but to change the objects of them;
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and then lay us down to take our ease and rest, our state (in the judgement of one that knew) will be worse, more desperate, and excuseless, 2 Pet. 2. 21.
and then lay us down to take our ease and rest, our state (in the judgement of one that knew) will be Worse, more desperate, and excuseless, 2 Pet. 2. 21.
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I Conclude all then, in the words of the Blessed Apostle, 1 Cor. 15. Therefore my beloved Brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord,
I Conclude all then, in the words of the Blessed Apostle, 1 Cor. 15. Therefore my Beloved Brothers, be you steadfast, Unmovable, always abounding in the work of the Lord,
Our GOD is One, and we have the same common SAVIOUR; we profess one GOSPEL, and believe the same Creeds; we have the same SACRAMENTS, and the same fundamental ORDINANCES: And since we are agreed in These, what is there left, that is worth the heat of a Dispute? what, that can justifie a Division? Certainly, it is not mens Principles that keep them so at odds, there is somewhat more in the matter;
Our GOD is One, and we have the same Common SAVIOUR; we profess one GOSPEL, and believe the same Creeds; we have the same SACRAMENTS, and the same fundamental ORDINANCES: And since we Are agreed in These, what is there left, that is worth the heat of a Dispute? what, that can justify a Division? Certainly, it is not men's Principles that keep them so At odds, there is somewhat more in the matter;
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seasonable at all times, but principally in these, wherein 'tis hard to discern by the practice of Christians that the Duty of Love hath any thing to do with Christianity:
seasonable At all times, but principally in these, wherein it's hard to discern by the practice of Christians that the Duty of Love hath any thing to do with Christianity:
And 'tis very strange, and very sad, that an Age, which hath so much of light and faith in the pretence, should have so little of Charity and love in the practice;
And it's very strange, and very sad, that an Age, which hath so much of Light and faith in the pretence, should have so little of Charity and love in the practice;
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the whole Scripture is so full, and so express in enjoyning it, that methinks I might be excused from a labour, that would seem superfluous to one, that knows the Gospel, and not the practice of those that profess it:
the Whole Scripture is so full, and so express in enjoining it, that methinks I might be excused from a labour, that would seem superfluous to one, that knows the Gospel, and not the practice of those that profess it:
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But because the Christianity of most Christians is, (if I may so speak) quite another thing from the Christianity of CHRIST; it will be necessary to mind them what HIS was, that they may be perswaded to conform theirs unto it:
But Because the Christianity of most Christians is, (if I may so speak) quite Another thing from the Christianity of CHRIST; it will be necessary to mind them what HIS was, that they may be persuaded to conform theirs unto it:
Our Saviour urgeth it as his New Commandment; John 13. 34. and inculcates it again under the obliging form of his Command, John 15. 12. He makes it a distinguishing note of his Disciples, John 13. 35. and enjoyns them to love their Enemies, Mat. 5. 24. He mentions it as the great qualification of those on his Right hand, that shall be received into his Kingdom, Mat. 25. 34, 35. and the want of it,
Our Saviour urges it as his New Commandment; John 13. 34. and inculcates it again under the obliging from of his Command, John 15. 12. He makes it a distinguishing note of his Disciples, John 13. 35. and enjoins them to love their Enemies, Mathew 5. 24. He mentions it as the great qualification of those on his Right hand, that shall be received into his Kingdom, Mathew 25. 34, 35. and the want of it,
as the reason of the dreadful Curse pronounced upon those miserable ones on the Left, at the solemn Judgement, ver. 41, 42. St. Paul calls Love the fulfilling of the Law, Rom. 13. 8, 9, 10. and sets it in the first place among the fruits of the Spirit, Gal. 5. 22. yea, reckons it five times over under other Names in the Catalogue, viz. those of Peace, Long-suffering, Gentleness, Goodness, Meekness, ver.
as the reason of the dreadful Curse pronounced upon those miserable ones on the Left, At the solemn Judgement, ver. 41, 42. Saint Paul calls Love the fulfilling of the Law, Rom. 13. 8, 9, 10. and sets it in the First place among the fruits of the Spirit, Gal. 5. 22. yea, reckons it five times over under other Names in the Catalogue, viz. those of Peace, Long-suffering, Gentleness, goodness, Meekness, ver.
22, 23. He advanceth it above all Gifts and Graces, 1 Cor. 13. above the Tongues of Men and Angels, ver. 1. and above Prophecie, and Mysteries, and Knowledge, and Faith, ver. 2. And the beloved Disciple St. John, who lay in the Bosom of his Dear Lord,
22, 23. He Advanceth it above all Gifts and Graces, 1 Cor. 13. above the Tongues of Men and Angels, ver. 1. and above Prophecy, and Mysteres, and Knowledge, and Faith, ver. 2. And the Beloved Disciple Saint John, who lay in the Bosom of his Dear Lord,
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He tells us, that God is love, 1 John 4. 7. and repeats it again, ver. 16. He makes it an Argument of our being born of God, and Knowing Him, ver. 7. and the want of this an evidence of not Knowing God, ver. 8. He counts it the mark of Discipleship;
He tells us, that God is love, 1 John 4. 7. and repeats it again, ver. 16. He makes it an Argument of our being born of God, and Knowing Him, ver. 7. and the want of this an evidence of not Knowing God, ver. 8. He counts it the mark of Discipleship;
a•d the contrary, a sign of one that abideth in Death, 1 John 3. 14. He calls him a Murtherer that hates another, ver. 15. and a Lyar, if he pretends to Love God,
a•d the contrary, a Signen of one that Abideth in Death, 1 John 3. 14. He calls him a Murderer that hates Another, ver. 15. and a Liar, if he pretends to Love God,
when he saith God is Love, and he that loveth dwelleth in God, and God in him, 1 John 4. 16. I might represent further, that we are commanded to Love without dissimulation, Rom. 12. 9. to be kindly affectioned one towards another, ver. 10. to put on the Breast-plate of Faith,
when he Says God is Love, and he that loves dwells in God, and God in him, 1 John 4. 16. I might represent further, that we Are commanded to Love without dissimulation, Rom. 12. 9. to be kindly affectioned one towards Another, ver. 10. to put on the Breastplate of Faith,
and to good works, Heb. 10. 24. to serve one another, Gal. 5. 13. to love as Brethren, 1 Pet. 3. 8. We are minded of Christ's New Commandment, 1 Joh. 3. 23. and of the Message which was from the beginning, That we should love one another, ver. 11. and are urged by the consideration of Gods loving us, 1 John 4. 1. Thus the Apostles exhort, and teach:
and to good works, Hebrew 10. 24. to serve one Another, Gal. 5. 13. to love as Brothers, 1 Pet. 3. 8. We Are minded of Christ's New Commandment, 1 John 3. 23. and of the Message which was from the beginning, That we should love one Another, ver. 11. and Are urged by the consideration of God's loving us, 1 John 4. 1. Thus the Apostles exhort, and teach:
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And now considering the expresness of all these places, I cannot see, but that any Duty of Religion may be more easily evaded than this; and those who can fansie themselves Christians,
And now considering the expressness of all these places, I cannot see, but that any Duty of Religion may be more Easily evaded than this; and those who can fancy themselves Christians,
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and yet continue in the contrary Spirit, and Practice, may conceit themselves religious, though they live in the constant commission of the greatest sins.
and yet continue in the contrary Spirit, and Practice, may conceit themselves religious, though they live in the constant commission of the greatest Sins.
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Yea, though those warm men should sacrifice their Lives to their beloved Trifles, I should not think them Martyrs; but fear rather, that they went from one Fire to another, and a Worse.
Yea, though those warm men should sacrifice their Lives to their Beloved Trifles, I should not think them Martyrs; but Fear rather, that they went from one Fire to Another, and a Worse.
and succour the Fatherless and Widows, to strengthen the Weak, and to confirm the Staggering and Doubting, to encourage the Vertuous, and to reprove the Faulty;
and succour the Fatherless and Widows, to strengthen the Weak, and to confirm the Staggering and Doubting, to encourage the Virtuous, and to reprove the Faulty;
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and in short, to be ready in all the offices of Kindness, that may promote the good of any man, Spiritual, or Temporal, according to the utmost of our power, and capacity.
and in short, to be ready in all the Offices of Kindness, that may promote the good of any man, Spiritual, or Temporal, according to the utmost of our power, and capacity.
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and every man is our Brother, and every one that Needs us, is our Neighbour: And so our Love ought to extend to all men universally, without limitation; though with this distinction.
and every man is our Brother, and every one that Needs us, is our Neighbour: And so our Love ought to extend to all men universally, without limitation; though with this distinction.
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(II.) That the more especial Objects of our Love ought to be those that agree with us in a common Faith, Gal. 6. 10. that is, All Christians, as Christians, and because such.
(II) That the more especial Objects of our Love ought to be those that agree with us in a Common Faith, Gal. 6. 10. that is, All Christians, as Christians, and Because such.
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And that consists not in demure Looks and affected Phrases, in melting Tones and mimick Gestures, in Heats and Vehemence, in Rapture, and Ecstasie, in systems of Opinion, and scrupulosity about Nothing:
And that consists not in demure Looks and affected Phrases, in melting Tones and mimic Gestures, in Heats and Vehemence, in Rapture, and Ecstasy, in systems of Opinion, and scrupulosity about Nothing:
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And is it not a glorious Excellency, that makes Men like the fountain of all perfection? Our unhappy first Parents lost Paradise, by aspiring to be like God in Knowledge:
And is it not a glorious Excellency, that makes Men like the fountain of all perfection? Our unhappy First Parents lost Paradise, by aspiring to be like God in Knowledge:
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these are the very Image of Satan, and Spirit of Hell. Whereas all the Celestial Inhabitants live in the joyful exercise of uninterrupted Love and endearments:
these Are the very Image of Satan, and Spirit of Hell. Whereas all the Celestial Inhabitants live in the joyful exercise of uninterrupted Love and endearments:
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but he is carefully solicitous for the general benefit, and never so much pleased as when he is made an instrument of Divine Goodness, to promote the interests of his Christian brethren.
but he is carefully solicitous for the general benefit, and never so much pleased as when he is made an Instrument of Divine goodness, to promote the interests of his Christian brothers.
'Twas an high strain of Love in Moses, exprest towards the Transgressing Israelites, when he was content to be blotted out of Gods Book, rather than that their Sin should not be blotted out, Exod. 32. 32. And St. Paul was no less Zealously affectionate towards the Jews,
'Twas an high strain of Love in Moses, expressed towards the Transgressing Israelites, when he was content to be blotted out of God's Book, rather than that their since should not be blotted out, Exod 32. 32. And Saint Paul was no less Zealously affectionate towards the jews,
to Discourse Devoutly, and readily to Interpret Scripture, if it be not joyned with a benign and charitable spirit, is no participation of the God-like life and nature;
to Discourse Devoutly, and readily to Interpret Scripture, if it be not joined with a benign and charitable Spirit, is no participation of the Godlike life and nature;
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Our Saviour made it a Character, Joh. 13. and the Apostle concludes from it, 1 John 3. 14. By this we know that we are passed from death to life, because we love the Brethren.
Our Saviour made it a Character, John 13. and the Apostle concludes from it, 1 John 3. 14. By this we know that we Are passed from death to life, Because we love the Brothers.
And if this be a Mark, and St. John be not mistaken, I doubt that some who are very gracious, by many Signs of their own, will want one of Christs, to prove their comfortable presumption.
And if this be a Mark, and Saint John be not mistaken, I doubt that Some who Are very gracious, by many Signs of their own, will want one of Christ, to prove their comfortable presumption.
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So that, were the charity and goodness of Christianity transcribed into the lives of Christians, it would ravish the eyes of all Beholders, and out-shine all other Professions.
So that, were the charity and Goodness of Christianity transcribed into the lives of Christians, it would ravish the eyes of all Beholders, and outshine all other Professions.
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and the joynt Profession of the few, plain, Fundamentals of Faith: When they shall make real Goodness the Object of their affections towards each other;
and the joint Profession of the few, plain, Fundamentals of Faith: When they shall make real goodness the Object of their affections towards each other;
and all Differences in Opinions and dispensable Practices, the Objects of their mutual Forbearance: When such times as these shall come, then doth the Reign of Christ begin:
and all Differences in Opinions and dispensable Practices, the Objects of their mutual Forbearance: When such times as these shall come, then does the Reign of christ begin:
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And this is the true, and wish't Millennium. Now we cannot expect those glorious days which are to Commence upon the Fall of Anti-christ, till we see all Christians sincerely set upon Destroying what is Anti-christian in themselves.
And this is the true, and wished Millennium. Now we cannot expect those glorious days which Are to Commence upon the Fallen of Antichrist, till we see all Christians sincerely Set upon Destroying what is Antichristian in themselves.
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And while Rancour, and Bitterness, Rage, and Animosities upon the Account of Difference in smaller Opinions are in our Borders, Anti-christ hath a Throne among us;
And while Rancour, and Bitterness, Rage, and Animosities upon the Account of Difference in smaller Opinions Are in our Borders, Antichrist hath a Throne among us;
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I Come now Fourthly to the Means of attaining this excellent and Catholick Temper; And I propose them by way of DIRECTION, CONSIDERATION, and CAUTION. The DIRECTIONS are these:
I Come now Fourthly to the Means of attaining this excellent and Catholic Temper; And I propose them by Way of DIRECTION, CONSIDERATION, and CAUTION. The DIRECTIONS Are these:
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There is a kind of Spirit among some, which is so different from that Charity, which thinketh no Evil, 1 Cor. 13. that it thinks nothing else concerning those of a differing Judgement,
There is a kind of Spirit among Some, which is so different from that Charity, which Thinketh no Evil, 1 Cor. 13. that it thinks nothing Else Concerning those of a differing Judgement,
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And now if 'twere possible to bring the divided World to these Ingenuous Acknowledgements, men would find their Spirits compos'd, and their Animosities qualified;
And now if 'twere possible to bring the divided World to these Ingenuous Acknowledgements, men would find their Spirits composed, and their Animosities qualified;
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Seraphick Love will be Catholick; It doth not burn like a Lamp in a Sepulchre, but 'tis like the Stars of Heaven, that impart themselves to all things:
Seraphic Love will be Catholic; It does not burn like a Lamp in a Sepulchre, but it's like the Stars of Heaven, that impart themselves to all things:
And methinks 'tis wonderful, and 'tis sad, that we should be so mild and indulgent to the Enemies that we are bound to engage against by our Duty to God,
And methinks it's wondered, and it's sad, that we should be so mild and indulgent to the Enemies that we Are bound to engage against by our Duty to God,
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He will see sufficient reason to incline him to pardon his erring brother, and be the more easily induced to exercise charity, which himself so many ways needs. The last Direction is this.
He will see sufficient reason to incline him to pardon his erring brother, and be the more Easily induced to exercise charity, which himself so many ways needs. The last Direction is this.
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After all the swaggering, and confidence of Disputers, there will be uncertainty in lesser matters: and when we travel in uncertain Roads, 'tis safest to choose the Middle.
After all the swaggering, and confidence of Disputers, there will be uncertainty in lesser matters: and when we travel in uncertain Roads, it's Safest to choose the Middle.
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Saith he that best knew what was Eternal Life, and what necessary unto it, Joh. 17. 3. And the Apostle St. Paul draws up all into the same two Principles.
Says he that best knew what was Eternal Life, and what necessary unto it, John 17. 3. And the Apostle Saint Paul draws up all into the same two Principles.
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Heb. 11. 6. St. Peter was pronounced blessed upon the single Profession, that Jesus was Christ, the Son of the Living God, Mat. 16. 16. and the Eunuch was baptized upon the same, Act. 8. 37. St. Paul reckons these as the only Necessaries to Salvation, Rom. 10. 9. If thou confess with thy Mouth the Lord Jesus,
Hebrew 11. 6. Saint Peter was pronounced blessed upon the single Profession, that jesus was christ, the Son of the Living God, Mathew 16. 16. and the Eunuch was baptised upon the same, Act. 8. 37. Saint Paul reckons these as the only Necessaries to Salvation, Rom. 10. 9. If thou confess with thy Mouth the Lord jesus,
And St. John to the same purpose, Whosever believes that Jesus is the Christ, is born of God, This Faith indeed must suppose the general Principles of natural Religion,
And Saint John to the same purpose, Whosever believes that jesus is the christ, is born of God, This Faith indeed must suppose the general Principles of natural Religion,
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and the best sight may be deceived about such obscure, and distant Objects. And methinks 'tis very strange, that men should be so excessively confident of the Truth,
and the best sighed may be deceived about such Obscure, and distant Objects. And methinks it's very strange, that men should be so excessively confident of the Truth,
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The Apostle tells us, that we know but in part, 1 Cor. 13. 9. and makes Confidence an Argument of Ignorance, 1 Cor. 8. 2. If any man think that he knoweth any thing, he knoweth nothing yet, as he ought to know.
The Apostle tells us, that we know but in part, 1 Cor. 13. 9. and makes Confidence an Argument of Ignorance, 1 Cor. 8. 2. If any man think that he Knoweth any thing, he Knoweth nothing yet, as he ought to know.
The Scripture hath not been so clear, and express in defining lesser Points; and the words, in which they are thought to be Lodged, are many times figurative,
The Scripture hath not been so clear, and express in defining lesser Points; and the words, in which they Are Thought to be Lodged, Are many times figurative,
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All Opinions plead Scripture, and many pretend to reason, and most to Antiquity. The Learned, and the Prudent; Churches, and Councils; Confessors, and Fathers;
All Opinions plead Scripture, and many pretend to reason, and most to Antiquity. The Learned, and the Prudent; Churches, and Councils; Confessors, and Father's;
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the former, and the latter Ages; the Vertuous, and the Devout; the Credulous, and the Inquisitive, they have all differ'd in the lesser matters of Belief:
the former, and the latter Ages; the Virtuous, and the Devout; the Credulous, and the Inquisitive, they have all differed in the lesser matters of Belief:
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which may be practised under very different Forms of Apprehension, and Belief. Though the way be not broad in respect of Practice, or sensual Indulgence;
which may be practised under very different Forms of Apprehension, and Belief. Though the Way be not broad in respect of Practice, or sensual Indulgence;
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but this is in the Essentials of Faith, and Life, in which all good men are agreed, notwithstanding that their forward Zeal will not permit them to see it:
but this is in the Essentials of Faith, and Life, in which all good men Are agreed, notwithstanding that their forward Zeal will not permit them to see it:
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Yea different Apprehension about Opinions in Religion might consist well enough with Peace, and publique safety likewise, could men be perswaded to be modest, to keep their Apprehensions to themselves,
Yea different Apprehension about Opinions in Religion might consist well enough with Peace, and public safety likewise, could men be persuaded to be modest, to keep their Apprehensions to themselves,
Our Tempers, Capacities, Educations, Genius's, Converses, Interests, and Accidents are strangely divers; and therefore our Apprehensions must needs be different.
Our Tempers, Capacities, Educations, Genius's, Converses, Interests, and Accidents Are strangely diverse; and Therefore our Apprehensions must needs be different.
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Seeing then that Charity is necessary, and agreement in Opinions is neither necessary, nor possible; we ought to comply with our main Duty, notwithstanding any lesser difference.
Seeing then that Charity is necessary, and agreement in Opinions is neither necessary, nor possible; we ought to comply with our main Duty, notwithstanding any lesser difference.
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but Unity of Affection might be preserved amid diversity of Opinions: For which happy Christian temper men would see more reason, if they would Consider,
but Unity of Affection might be preserved amid diversity of Opinions: For which happy Christian temper men would see more reason, if they would Consider,
We all are Pilgrims in our Way to the Jerusalem that is above: If some will go in this Path, some in the other, these in a Circuit, and those amongst the Rocks;
We all Are Pilgrim's in our Way to the Jerusalem that is above: If Some will go in this Path, Some in the other, these in a Circuit, and those among the Rocks;
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even that gross one of the Sadducees about the Resurrection is imputed to their not knowing the Scriptures, nor the power of God, Mat. 22. 29. and both Reason,
even that gross one of the Sadducees about the Resurrection is imputed to their not knowing the Scriptures, nor the power of God, Mathew 22. 29. and both Reason,
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And if these oblige a man to profess against the Dictates of his mind, or to suspend the exercise of it, (as oftentimes they do) such men are to be reckon'd under the Character of Vitious, and not barely erroneous;
And if these oblige a man to profess against the Dictates of his mind, or to suspend the exercise of it, (as oftentimes they do) such men Are to be reckoned under the Character of Vicious, and not barely erroneous;
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And that you may not rashly judge that your Brother speaks against his Conscience, because he professeth the belief of things that to us seem very wild and absurd,
And that you may not rashly judge that your Brother speaks against his Conscience, Because he Professes the belief of things that to us seem very wild and absurd,
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This is the condition of all Man-kind in their tender age, and the far greatest part carry the apprehensions to their graves, that they sucked in infancy;
This is the condition of all Mankind in their tender age, and the Far greatest part carry the apprehensions to their graves, that they sucked in infancy;
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and zealously promoted, and fiercely contended for, even to Blood and Desolation, by mighty Nations, and whole Empires; by Princes and People; by Great men, and Learned;
and zealously promoted, and fiercely contended for, even to Blood and Desolation, by mighty nations, and Whole Empires; by Princes and People; by Great men, and Learned;
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And in matters of Religion they are afraid to use their Reasons against those Follies which are taught to be Divine Dictates, above all humane Intellect,
And in matters of Religion they Are afraid to use their Reasons against those Follies which Are taught to be Divine Dictates, above all humane Intellect,
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And yet we are further to consider, how much those that differ from us, and err in the things in which they differ, are to be allowed upon the account of the Authority,
And yet we Are further to Consider, how much those that differ from us, and err in the things in which they differ, Are to be allowed upon the account of the authority,
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Yea, why should we not Love him for the Zeal and Respect he hath to those good things, the shadows of which have deceived him, rather than Hate him for his weakness in Mistaking? And for those that are so Rigid to the Infirmities of Mistaken Judgements, I wish they would Consider,
Yea, why should we not Love him for the Zeal and Respect he hath to those good things, the shadows of which have deceived him, rather than Hate him for his weakness in Mistaking? And for those that Are so Rigid to the Infirmities of Mistaken Judgments, I wish they would Consider,
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but if he begins, that is obnoxious himself, what favour can he expect? The same reason he hath to Assault those before him, all the rest have to Pelt him:
but if he begins, that is obnoxious himself, what favour can he expect? The same reason he hath to Assault those before him, all the rest have to Pelt him:
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and a True Catholick, that loves God, and his Neighbour heartily, may, and ought, to manifest his resentments against them, in order to the discountenancing and curing such hateful and deadly evils. Thus of my Considerations.
and a True Catholic, that loves God, and his Neighbour heartily, may, and ought, to manifest his resentments against them, in order to the discountenancing and curing such hateful and deadly evils. Thus of my Considerations.
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and to confine the Church to those of that particular way: Hence it is that fond Opinators invest their beloved Congregation, with all the glorious Priviledges,
and to confine the Church to those of that particular Way: Hence it is that found Opinators invest their Beloved Congregation, with all the glorious Privileges,
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and Covenant, and ignorant of the mysteries of Faith and Religion; and therefore they will not defile themselves with their Conversation, nor come into their Assemblies.
and Covenant, and ignorant of the Mysteres of Faith and Religion; and Therefore they will not defile themselves with their Conversation, nor come into their Assemblies.
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or that is a Gospel-Preacher; such a one is very Powerful, and such a one is very Sweet, and Spiritual; and O how Beautiful are the Feet of those Messengers of good tydings to them,
or that is a Gospel preacher; such a one is very Powerful, and such a one is very Sweet, and Spiritual; and O how Beautiful Are the Feet of those Messengers of good tidings to them,
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But this follows, and many other fatal evils: endless Enmities are begun, and Charity is destroyed, and the foundation is laid for Cruelty, and Persecution:
But this follows, and many other fatal evils: endless Enmities Are begun, and Charity is destroyed, and the Foundation is laid for Cruelty, and Persecution:
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but to represent the Vanity, and the Mischief of this fond spirit, of admiring Parties; which hath been very fatal to Charity, and to the whole body of Religion.
but to represent the Vanity, and the Mischief of this found Spirit, of admiring Parties; which hath been very fatal to Charity, and to the Whole body of Religion.
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And we shall understand more of the evil of it, if we consider St. Jude 's description of the Sectaries of his time, who looked upon themselves as the only illuminated people, and despised all other Christians:
And we shall understand more of the evil of it, if we Consider Saint U^de is description of the Sectaries of his time, who looked upon themselves as the only illuminated people, and despised all other Christians:
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These the Apostle describes (1.) by the groundlesness, and vanity of their conceits; They were Dreamers, ver. 8. (2.) by their insolence against Government;
These the Apostle describes (1.) by the groundlessness, and vanity of their conceits; They were Dreamers, ver. 8. (2.) by their insolence against Government;
They have gone in the way of Cain; (5.) by their Murmuring, and Projecting against their Rulers, ver. 11. And perished in the gain saying of Core; (6.) By the speciousness of their shews, and appearances;
They have gone in the Way of Cain; (5.) by their Murmuring, and Projecting against their Rulers, ver. 11. And perished in the gain saying of Core; (6.) By the speciousness of their shows, and appearances;
They were Clouds without water: (8.) By their unconstancy, and unsetledness; They were carried about of winds: (9.) By their violence and fury, ver. 13. Raging waves of the Sea:
They were Clouds without water: (8.) By their unconstancy, and unsettledness; They were carried about of winds: (9.) By their violence and fury, ver. 13. Raging waves of the Sea:
they were Wandring Stars: (12.) By their discontentedness; They were Murmurers, Complainers, ver. 16. (13.) by their Stubbornness in the way of their own wills, Walking after their own Lusts:
they were Wandering Stars: (12.) By their discontentedness; They were Murmurers, Complainers, ver. 16. (13.) by their Stubbornness in the Way of their own wills, Walking After their own Lustiest:
(18.) By their real Sensuality, and self-pleasing, under great Boasts, and pretensions to the Spirit; sensual, having not the Spirit. This is the Apostles description of the first Separatists, the Gnosticks, who admired themselves,
(18.) By their real Sensuality, and self-pleasing, under great Boasts, and pretensions to the Spirit; sensual, having not the Spirit. This is the Apostles description of the First Separatists, the Gnostics, who admired themselves,
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'Tis true, we are commanded to contend earnestly for the faith that was once delivered to the Saints, Jude 3. But the Faith there meant, doth not consist in points of doubtful disputation,
It's true, we Are commanded to contend earnestly for the faith that was once Delivered to the Saints, U^de 3. But the Faith there meant, does not consist in points of doubtful disputation,
and the persons against whom those primitive Christians were to contend, were Ungodly Men that denied the only Lord God, and our Lord Jesus Christ, ver. 5. For these Essential matters, we may,
and the Persons against whom those primitive Christians were to contend, were Ungodly Men that denied the only Lord God, and our Lord jesus christ, ver. 5. For these Essential matters, we may,
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There is nothing hath done the world more mischief, than indiscreet, unseasonable Zeal for Truths, while men have not made a difference between those, that are necessary to be believed, and known;
There is nothing hath done the world more mischief, than indiscreet, unseasonable Zeal for Truths, while men have not made a difference between those, that Are necessary to be believed, and known;
If we thus Consider, we shall be contented with the satisfactions of our own minds, and not be Angry with others because they will not take us for their Guides;
If we thus Consider, we shall be contented with the satisfactions of our own minds, and not be Angry with Others Because they will not take us for their Guides;
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we shall not be concerned at any mans Mistake, that doth not minister to Vice, and when it doth, we shall prudently, and calmly endeavour to rectifie his thoughts;
we shall not be concerned At any men Mistake, that does not minister to Vice, and when it does, we shall prudently, and calmly endeavour to rectify his thoughts;
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we shall converse indifferently with all Perswasions without wrangling, and discord; and exercise our Charity, and Good Will towards the Good men of any sort:
we shall converse indifferently with all Persuasions without wrangling, and discord; and exercise our Charity, and Good Will towards the Good men of any sort:
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and wants many degrees of that Charity the Apostle commends, and describes, 1 Cor. 13. 4, 5, 6, 7. which beareth all things, hopeth all things, believeth all things, endureth all things.
and Wants many Degrees of that Charity the Apostle commends, and describes, 1 Cor. 13. 4, 5, 6, 7. which bears all things, Hopes all things, Believeth all things, Endureth all things.
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and that which hath an Ugly Face, is more than half condemned among the generality of men, who cannot distinguish the true complexion, from the dirt that is thrown upon it:
and that which hath an Ugly Face, is more than half condemned among the generality of men, who cannot distinguish the true complexion, from the dirt that is thrown upon it:
IF any now should ask me, Whether this Doctrine of Universal Love do not tend to Universal Toleration? I should answer, that thus far it doth, viz. that all private persons should Tolerate each other,
IF any now should ask me, Whither this Doctrine of Universal Love do not tend to Universal Toleration? I should answer, that thus Far it does, viz. that all private Persons should Tolerate each other,
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For Christianity, and all other Considerations, oblige the Government to provide for the Common Good. And were the Duty of Catholick Charity duly practised;
For Christianity, and all other Considerations, oblige the Government to provide for the Common Good. And were the Duty of Catholic Charity duly practised;
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AS there are some Ages and Times that are more infested than others with unhappy influences from the Heavens, and noxious reeks from the Earth, which, by poysoning the Air, Roots, and Herbs, convey that pestilential venome into mens bodies, that even wearies Death, and gluts the Grave with its slaughters,
AS there Are Some Ages and Times that Are more infested than Others with unhappy influences from the Heavens, and noxious reeks from the Earth, which, by poisoning the Air, Roots, and Herbs, convey that pestilential venom into men's bodies, that even wearies Death, and gluts the Grave with its slaughters,
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In like manner there are Times when poysonous Doctrines from the Pulpit, and malign humours in the Populace, infect the Publick Air, and spread a fatal Contagion into mens Principles and Manners, which flies like Infection, and destroys like the Plague.
In like manner there Are Times when poisonous Doctrines from the Pulpit, and malign humours in the Populace, infect the Public Air, and spread a fatal Contagion into men's Principles and Manners, which flies like Infection, and Destroys like the Plague.
since the first; certainly this Lot is fallen upon ours; wherein mens Principles and Practices contend, which shall out-do the other in the degree of Evil:
since the First; Certainly this Lot is fallen upon ours; wherein men's Principles and Practices contend, which shall outdo the other in the degree of Evil:
We are fallen into Times, wherein among some, 'tis a piece of Gallantry to defie God, and a kind of Wit to be an Atheist; among others, 'tis Religion to be Humorous and Phantastick, and Conscience to be Turbulent, and Ungovernable. Nor have mens Practices come short of the malignity of their Belief; but if possible have out-done it.
We Are fallen into Times, wherein among Some, it's a piece of Gallantry to defy God, and a kind of Wit to be an Atheist; among Others, it's Religion to be Humorous and Fantastic, and Conscience to be Turbulent, and Ungovernable. Nor have men's Practices come short of the malignity of their Belief; but if possible have outdone it.
But alas, the venome of the Asp hath swoln into deadly Tumors; and those seditious Principles have shot their poysonous arrows into the vitals of the publick Body. We yet feel the smart of those wounds, and the Generations to come will wear the scars and the marks of our misery, and our guilt.
But alas, the venom of the Asp hath swollen into deadly Tumors; and those seditious Principles have shot their poisonous arrows into the vitals of the public Body. We yet feel the smart of those wounds, and the Generations to come will wear the scars and the marks of our misery, and our guilt.
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What is past we may lament, but cannot help. What we may do, and what we ought, is to inform our selves better of the Duty we owe to God, and those he hath appointed over us;
What is past we may lament, but cannot help. What we may do, and what we ought, is to inform our selves better of the Duty we owe to God, and those he hath appointed over us;
And if that fatal Fire which so lately prey'd upon our Peace, and our Properties, our Religion, and our Government, our Persons and our Friends, hath not yet convinced us of the evils and danger of Resistance;
And if that fatal Fire which so lately preyed upon our Peace, and our Properties, our Religion, and our Government, our Persons and our Friends, hath not yet convinced us of the evils and danger of Resistance;
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Which words were spoken in the days of NERO, who besides that he was an Heathen, was a Persecutor, and a Tyrant, and the most infamous instance in Nature;
Which words were spoken in the days of NERO, who beside that he was an Heathen, was a Persecutor, and a Tyrant, and the most infamous instance in Nature;
and yet this Monster is not excepted as to the Tribute of Obedience. Whereas had this been said in the days of such a Prince as our CHARLES the First, it might have been supposed that the vertue of the person claimed the reverence and subjection, and not the character of the Prince. And that 'twas damnable to resist because he was Good, not because he was Supream; because he was a Nursing Father of the Church, not because the Ruling Father of his Countrey. 'Twas an happy coincidence therefore to secure the Authority of the Magistrate, which answers the greatest pretensions of Rebellion. If Religion be pretended,
and yet this Monster is not excepted as to the Tribute of obedience. Whereas had this been said in the days of such a Prince as our CHARLES the First, it might have been supposed that the virtue of the person claimed the Reverence and subjection, and not the character of the Prince. And that 'twas damnable to resist Because he was Good, not Because he was Supreme; Because he was a Nursing Father of the Church, not Because the Ruling Father of his Country. 'Twas an happy coincidence Therefore to secure the authority of the Magistrate, which answers the greatest pretensions of Rebellion. If Religion be pretended,
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If Tyranny, 'tis damnation to oppose a Nero. They that resist shall receive — NONLATINALPHABET, the wrath and judgement of God, which implies the guilt, and expresseth the danger.
If Tyranny, it's damnation to oppose a Nero. They that resist shall receive —, the wrath and judgement of God, which Implies the guilt, and Expresses the danger.
1. The Kings person is said to be God's, Great deliverance giveth He to HIS King, 2 Sam. xxii. 51. and He shall give strength unto HIS King, 1 Sam. ii. 10. Yea, I have said ye are Gods, saith the Text;
1. The Kings person is said to be God's, Great deliverance gives He to HIS King, 2 Sam. xxii. 51. and He shall give strength unto HIS King, 1 Sam. ii. 10. Yea, I have said you Are God's, Says the Text;
And as the name of God is called upon his person, so also is it (2.) upon his Throne. Then Solomon sate upon the Throne of the Lord as King, instead of DAVID his Father, 1 Chron. xxix. 23. And saith the Queen of Sheba, Blessed be the Lord thy God which delighteth in thee, to set thee on HIS Throne, 2 Chron. ix. 8. To a like sense also is that of Nestor to Agamemnon in Homer, NONLATINALPHABET NONLATINALPHABET — Jove lent thee thy Scepter and Jurisdiction.
And as the name of God is called upon his person, so also is it (2.) upon his Throne. Then Solomon sat upon the Throne of the Lord as King, instead of DAVID his Father, 1 Chronicles xxix. 23. And Says the Queen of Sheba, Blessed be the Lord thy God which delights in thee, to Set thee on HIS Throne, 2 Chronicles ix. 8. To a like sense also is that of Nestor to Agamemnon in Homer, — Jove lent thee thy Sceptre and Jurisdiction.
(3.) The Kings Titles also relate him to God, viz. those of Gods Anointed, and his Servant: The former given even to Saul, 1 Sam. xii. 3. and Cyrus, Isa. xlv. 1. and the later to Nebuchadnezzar, Jer. xxv. 9. The same also Athanasius gives to Constantius the great Favourer of the Arrians. (4.) The Kings power likewise is from God; There is no power but of God, and the powers that are, are ordained of God, saith the Apostle. And the Pythagorean, NONLATINALPHABET, God hath given him Dominion.
(3.) The Kings Titles also relate him to God, viz. those of God's Anointed, and his Servant: The former given even to Saul, 1 Sam. xii. 3. and Cyrus, Isaiah xlv. 1. and the later to Nebuchadnezzar, Jer. xxv. 9. The same also Athanasius gives to Constantius the great Favourer of the Arians. (4.) The Kings power likewise is from God; There is no power but of God, and the Powers that Are, Are ordained of God, Says the Apostle. And the Pythagorean,, God hath given him Dominion.
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And that a Kingdom is NONLATINALPHABET, a Divine Good, is the assertion of Plato, and the confession of Cyrus: All the Kingdoms of the Earth hath the Lord of Heaven given me, 2 Chron. xxxvi.
And that a Kingdom is, a Divine Good, is the assertion of Plato, and the Confessi of Cyrus: All the Kingdoms of the Earth hath the Lord of Heaven given me, 2 Chronicles xxxvi.
These, I think, are testimonies enough to prove that Kings wear Gods Image and Authority. And therefore Menander calls the King, NONLATINALPHABET, God's living Image; and the Pythagorean, NONLATINALPHABET, The King is the Figure of God among Men.
These, I think, Are testimonies enough to prove that Kings wear God's Image and authority. And Therefore Menander calls the King,, God's living Image; and the Pythagorean,, The King is the Figure of God among Men.
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But besides all this, there is evidence enough in the nature of the thing to prove, that Kings have their Power and Authority from God, and are no Substitutes of the People: which I thus inferr.
But beside all this, there is evidence enough in the nature of the thing to prove, that Kings have their Power and authority from God, and Are no Substitutes of the People: which I thus infer.
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This he doth, and hence it follows, that they that Rule are Gods Substitutes, and no Creatures of the People: For the People have no power to Govern themselves,
This he does, and hence it follows, that they that Rule Are God's Substitutes, and no Creatures of the People: For the People have no power to Govern themselves,
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Upon the whole I conclude, that the same Commands and Authority that oblige us to obey God, bind us to revere those that so signally wear his Image: and he that disobeys the Vice-Roy, affronts the Soveraign. He that resists, resists the Ordinance of God, saith the Apostle; and who can lift up himself against the Lords Anointed and be guiltless? saith David in the case of Saul.
Upon the Whole I conclude, that the same Commands and authority that oblige us to obey God, bind us to revere those that so signally wear his Image: and he that disobeys the Vice-Roy, affronts the Sovereign. He that resists, resists the Ordinance of God, Says the Apostle; and who can lift up himself against the lords Anointed and be guiltless? Says David in the case of Saul.
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It subdues our passions, and governs our appetites; it destroys our pride and sordid selfishness; it allays the tempests, and speaks down the storms of our natures;
It subdues our passion, and governs our appetites; it Destroys our pride and sordid selfishness; it allays the tempests, and speaks down the storms of our nature's;
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He commands the payment of all Duties to Caesar; He acknowledgeth Pilates Power to be from above; He commands his Disciples to pray for their Persecutors; He permits them to flie, not to oppose. He rebukes Peters violence to the High Priests servant;
He commands the payment of all Duties to Caesar; He acknowledgeth Pilate's Power to be from above; He commands his Disciples to pray for their Persecutors; He permits them to fly, not to oppose. He rebukes Peter's violence to the High Priests servant;
and the Apostles who lived among his enemies and theirs, and met with severity enough to have sowred their Spirits, and exasperated their Pens to contrary resolutions and instructions;
and the Apostles who lived among his enemies and theirs, and met with severity enough to have soured their Spirits, and exasperated their Pens to contrary resolutions and instructions;
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Yet as true Followers of their dear Lord, they faithfully transmit to us what they had learnt from him, viz. That we should obey those that have the rule over us;
Yet as true Followers of their dear Lord, they faithfully transmit to us what they had learned from him, viz. That we should obey those that have the Rule over us;
And those Noble Spirits of the first Ages after, who began to be Martyrs as soon as to be Christians; who lived in the Fire, and went to Heaven wrapt in those Flames that had less ardor than their love: These, I say, amidst the greatest and fiercest Fires that Cruelty and Barbarism had kindled, paid the Tribute of a peaceable and quiet subjection to their Murderers, and made unforced acknowledgements of the right they had to their obedience.
And those Noble Spirits of the First Ages After, who began to be Martyrs as soon as to be Christians; who lived in the Fire, and went to Heaven wrapped in those Flames that had less ardor than their love: These, I say, amid the greatest and Fiercest Fires that Cruelty and Barbarism had kindled, paid the Tribute of a peaceable and quiet subjection to their Murderers, and made unforced acknowledgements of the right they had to their Obedience.
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Nor do we ever read of any attempts they made to free themselves by resistance, though (as Tertullian saith) they were in powerful numbers mingled in their Villages, and in their Cities; yea, in their Castles, and in their Armies. Yea, there is an illustrious instance of passive obedience in the Thebaean Legion, whose tenth man being executed for not offering Sacrifice to Idols, they quietly submitted to the cruelty.
Nor do we ever read of any attempts they made to free themselves by resistance, though (as Tertullian Says) they were in powerful numbers mingled in their Villages, and in their Cities; yea, in their Castles, and in their Armies. Yea, there is an illustrious instance of passive Obedience in the Theban Legion, whose tenth man being executed for not offering Sacrifice to Idols, they quietly submitted to the cruelty.
And a second Decimation being commanded by Maximiniam, the Author of the first, one of their great Commanders, (an excellent Christian) perswades them to suffer it with the same patience:
And a second Decimation being commanded by Maximiniam, the Author of the First, one of their great Commanders, (an excellent Christian) persuades them to suffer it with the same patience:
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are like him that could see the Stars at noon, but could not see the Sun; and could spy the shadows made by the Mountains in the Moon, but could not discern the greater spots upon its visible surface. And for men to strain at the decency of an Habit, or the usage of a Ceremony, when they can swallow Rebellion and Sacriledge without chewing;
Are like him that could see the Stars At noon, but could not see the Sun; and could spy the shadows made by the Mountains in the Moon, but could not discern the greater spots upon its visible surface. And for men to strain At the decency of an Habit, or the usage of a Ceremony, when they can swallow Rebellion and Sacrilege without chewing;
is to be like him who durst not eat an Egg on Saturday, but made nothing to kill a Man. Doubtless had the Scripture said by a thousandth part so much for the Jus Divinum of Presbytery, as it hath for obedience to Authority; had there been one plain word against Conformity, as there are many against Rebellion; that would have been worn bare upon the tongue,
is to be like him who durst not eat an Egg on Saturday, but made nothing to kill a Man. Doubtless had the Scripture said by a thousandth part so much for the Jus Divinum of Presbytery, as it hath for Obedience to authority; had there been one plain word against Conformity, as there Are many against Rebellion; that would have been worn bore upon the tongue,
But the Injunctions and Commands of Obedience are against our humours and opinions, against the darlings of our fancies, and the interest of our Party: and therefore here we must shuffle,
But the Injunctions and Commands of obedience Are against our humours and opinions, against the darlings of our fancies, and the Interest of our Party: and Therefore Here we must shuffle,
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and evade, cogg, and interpret by Analogies of our own making, by the Rules of our Sect, and the Authority we worship, by Necessity and Providence, and any thing that will colour Sin,
and evade, clog, and interpret by Analogies of our own making, by the Rules of our Sect, and the authority we worship, by Necessity and Providence, and any thing that will colour since,
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and cozen Conscience, that will turn Religion into the Current of our appetites, and make Scripture speak the language of our humours, and our interests.
and cozen Conscience, that will turn Religion into the Current of our appetites, and make Scripture speak the language of our humours, and our interests.
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and send light or advantage to the Favourites of their affections: But when they cross their Models, oppose the people of their imaginations, and call them to duties that are displeasant; the case is altered, the great motives of perswasion have lost their power, and influence, and Religion can do nothing with them.
and send Light or advantage to the Favourites of their affections: But when they cross their Models, oppose the people of their Imaginations, and call them to duties that Are displeasant; the case is altered, the great motives of persuasion have lost their power, and influence, and Religion can do nothing with them.
and a mischief be to be measured by its reference to the Publick, for ought I know, Rebellion will be the next sin to that which is unpardonable, in the degree of guilt, as well as it is near it in the penalty threatned.
and a mischief be to be measured by its Referente to the Public, for ought I know, Rebellion will be the next sin to that which is unpardonable, in the degree of guilt, as well as it is near it in the penalty threatened.
Now there are two great interests of Societies, viz. GOVERNMENT and RELIGION, to both which Resistance is fatal both in the doctrine and practice of it.
Now there Are two great interests of Societies, viz. GOVERNMENT and RELIGION, to both which Resistance is fatal both in the Doctrine and practice of it.
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Thus every fit of discontent will stir up the various, and inconstant People to seek an alteration: And there was never any Government so exactly framed in the World,
Thus every fit of discontent will stir up the various, and inconstant People to seek an alteration: And there was never any Government so exactly framed in the World,
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but in the menage, and administration of it, many things would displease. Now the generality of men are led by their present senses; and if they feel themselves pained by any thing (though the Grief be but in their Imagination ) they are for present deliverance from that Evil by any means; never considering whether the way of Cure draws not greater Evils after it than the distemper:
but in the manage, and administration of it, many things would displease. Now the generality of men Are led by their present Senses; and if they feel themselves pained by any thing (though the Grief be but in their Imagination) they Are for present deliverance from that Evil by any means; never considering whither the Way of Cure draws not greater Evils After it than the distemper:
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and so upon every discontent the people are inflamed, and upon every occasion, rebel. And thus is a Kingdom laid open to inevitable devastation and ruine:
and so upon every discontent the people Are inflamed, and upon every occasion, rebel. And thus is a Kingdom laid open to inevitable devastation and ruin:
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than to endeavour violent alterations. When the Sword is drawn, no man knows where, and when it will be sheathed: When the Stone is out of a mans hand, he cannot direct it as he pleaseth.
than to endeavour violent alterations. When the Sword is drawn, no man knows where, and when it will be sheathed: When the Stone is out of a men hand, he cannot Direct it as he Pleases.
Or, could we suppose (what our own unhappy experience hath confuted) that Armies would be obedient; yet the Murders and Rapes, the Spoils and devastations, which are the natural issues of a Civil War, are worse than any inconveniencies in any Government possible:
Or, could we suppose (what our own unhappy experience hath confuted) that Armies would be obedient; yet the Murders and Rapes, the Spoils and devastations, which Are the natural issues of a Civil War, Are Worse than any inconveniences in any Government possible:
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yet Civil War is like the heat of a Fever, ruinous, and destructive. Besides, those that resist, either overcome the supream Power, or are conquered by it.
yet Civil War is like the heat of a Fever, ruinous, and destructive. Beside, those that resist, either overcome the supreme Power, or Are conquered by it.
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and so from the just authority of their lawful Rulers, they fall under the insolence of their licentious Vassals. Or suppose they get the Government to themselves, all the evils will follow, which usually do upon Competitions and variety of Claims, which will breed everlasting disturbance, and eternal fears. Such evils will follow if the resisters prevail: and if they chance to be supprest and overcome by the Powers they oppose, they can expect nothing less than to be crusht, and ruined. So that those that resist, whether they conquer, or are overcome, draw inevitable ruine upon themselves,
and so from the just Authority of their lawful Rulers, they fallen under the insolence of their licentious Vassals. Or suppose they get the Government to themselves, all the evils will follow, which usually do upon Competitions and variety of Claims, which will breed everlasting disturbance, and Eternal fears. Such evils will follow if the resisters prevail: and if they chance to be suppressed and overcome by the Powers they oppose, they can expect nothing less than to be crushed, and ruined. So that those that resist, whither they conquer, or Are overcome, draw inevitable ruin upon themselves,
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WHEN fair Weather and a warm Sun, the indulgence of Heaven, and a long tranquillity, had made us fat and frolick, rich and full, our prosperity made us wanton, and our riches insolent. We began to murmur, we knew not why; and to complain,
WHEN fair Weather and a warm Sun, the indulgence of Heaven, and a long tranquillity, had made us fat and frolic, rich and full, our Prosperity made us wanton, and our riches insolent. We began to murmur, we knew not why; and to complain,
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We began to invade the Government with malicious whispers, and private Preachments, with Libels and Declamations, with Insolencies and Tumults: And when Sedition had incouraged it self by Noise and Numbers, by Popular zeal and loud talk of Reformation, it flew into the highest irreverences towards the King, and the most violent proceedings against his Ministers, that the nearest Trees being removed, they might have a full stroke at the Cedar. Nor did things stop here.
We began to invade the Government with malicious whispers, and private Preachments, with Libels and Declamations, with Insolences and Tumults: And when Sedition had encouraged it self by Noise and Numbers, by Popular zeal and loud talk of Reformation, it flew into the highest irreverences towards the King, and the most violent proceedings against his Ministers, that the nearest Trees being removed, they might have a full stroke At the Cedar. Nor did things stop Here.
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The Sparks grew into mighty Flames, and those Vapours into Thunder and Tempests: The whispers of the Corner past into the noise of a Camp; and the murmurs of the Street into the sound of the Trumpet. The Cloud like an hand, became a Magazine of Storms; and our New lights set us all on Fire. The Pulpit sounded as much War as the Drum; and the Preacher spit as much flame as the Cannon. Curse ye Meroz was the Text, and Blood and Plunder the Comment and the Use.
The Sparks grew into mighty Flames, and those Vapours into Thunder and Tempests: The whispers of the Corner passed into the noise of a Camp; and the murmurs of the Street into the found of the Trumpet. The Cloud like an hand, became a Magazine of Storms; and our New lights Set us all on Fire. The Pulpit sounded as much War as the Drum; and the Preacher spit as much flame as the Cannon. Curse you Meroz was the Text, and Blood and Plunder the Comment and the Use.
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Thus began our happy Reformation: From Law to Licentiousness; from Religion to Frensie; from an happy Government, to a wretched Hurry and Confusion: and the progress and the end were suitable to those hopeful beginnings.
Thus began our happy Reformation: From Law to Licentiousness; from Religion to Frenzy; from an happy Government, to a wretched Hurry and Confusion: and the progress and the end were suitable to those hopeful beginnings.
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Thus happy were our Reformers in twisting Contradictions, and they would be so indeed, could they reconcile one more, viz. That they are the good People and sure Heirs of Heaven;
Thus happy were our Reformers in twisting Contradictions, and they would be so indeed, could they reconcile one more, viz. That they Are the good People and sure Heirs of Heaven;
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Majesty is made a prey to the sons of a Dunghil; and afflicted innocence falls into the hands of the Hunters: And after He had been infamously sold like a Slave, and imprisoned like a vile Malefactor: after He had been ravisht from his Friends, blasphemed in his name, and robbed of the ensigns of his dignity: after He had been tost up and down from one place to another, according as the designs,
Majesty is made a prey to the Sons of a Dunghill; and afflicted innocence falls into the hands of the Hunters: And After He had been infamously sold like a Slave, and imprisoned like a vile Malefactor: After He had been ravished from his Friends, blasphemed in his name, and robbed of the ensigns of his dignity: After He had been tossed up and down from one place to Another, according as the designs,
after He had made concessions to all their Demands, and for the sake of the Peace and Settlement of his Kingdoms, had granted things that Subjects had never the insolence to ask; I say,
After He had made concessions to all their Demands, and for the sake of the Peace and Settlement of his Kingdoms, had granted things that Subject's had never the insolence to ask; I say,
as they do that HIGH COURT OF JUSTICE, whereof PONTIUS PILATE was PRESIDENT, and that they might deserve a deeper damnation than that threatned by the Apostle to bare Resisters; They summon their SOVERAIGN to their Bar, and try Him by a company of Pettyfellows, that called themselves by a great Name: They buffet him with their insolent Taunts, and bait him with the mercenary noise of JUSTICE, JUSTICE, like CRUCIFIE him, CRUCIFIE him;
as they do that HIGH COURT OF JUSTICE, whereof PONTIUS PILATE was PRESIDENT, and that they might deserve a Deeper damnation than that threatened by the Apostle to bore Resisters; They summon their SOVEREIGN to their Bar, and try Him by a company of Pettyfellows, that called themselves by a great Name: They buffet him with their insolent Taunts, and bait him with the mercenary noise of JUSTICE, JUSTICE, like CRUCIFY him, CRUCIFY him;
They upbraid him with their own faults, and charge him with the guilt of that blood which themselves had spilt; that they might add the guilt of his to all the rest;
They upbraid him with their own Faults, and charge him with the guilt of that blood which themselves had spilled; that they might add the guilt of his to all the rest;
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and perhaps the belief of the future; contrary to their Allegiance, and their Covenant, to their duty to God, and their professions to the People, to the obligation of all Laws and Common Right.
and perhaps the belief of the future; contrary to their Allegiance, and their Covenant, to their duty to God, and their professions to the People, to the obligation of all Laws and Common Right.
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because this Day fell a Prince, the best, the wisest; the most pious, most gracious that ever swayed these Scepters. He fell, and fell by violence, and the violent hands of his own, who ought to have sacrificed their lives to the preservation of His: He fell, to the dishonour of God, to the grief of good Men, to the scandal of Religion, to the shame of Protestantism, to the overthrow of Government, and ruine of the Nation. This is a Lamentation, and to all Generations it shall be for a LAMENTATION.
Because this Day fell a Prince, the best, the Wisest; the most pious, most gracious that ever swayed these Sceptres. He fell, and fell by violence, and the violent hands of his own, who ought to have sacrificed their lives to the preservation of His: He fell, to the dishonour of God, to the grief of good Men, to the scandal of Religion, to the shame of Protestantism, to the overthrow of Government, and ruin of the nation. This is a Lamentation, and to all Generations it shall be for a LAMENTATION.
But Oh Heavens! oh Providence! must Vertue be dethroned, and Villany be crowned! must Victory and Success wait upon Treasons, and Parricides, while infamy and loss dogg Innocence to the Grave!
But O Heavens! o Providence! must Virtue be dethroned, and Villainy be crowned! must Victory and Success wait upon Treasons, and Parricides, while infamy and loss dog Innocence to the Grave!
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Must the most righteous of Princes be the most miserable of Men; and Religion and a good Cause be the only way to be unfortunate, and undone! Will the Searcher of hearts abet hypocrites! and Providence lend it self for an argument to legitimate Rebellion! Shall the Pharisee pray, and prosper; and the righteous cry, and be forsaken! Shall Treason carry Religion in Triumph upon its gilded Banners! and shall the wicked lift up their hands in an appeal to Heaven, and bring them down to the destruction of the Just! Shall Villany raise its head to the Clouds, and meet no Thunderbolts there;
Must the most righteous of Princes be the most miserable of Men; and Religion and a good Cause be the only Way to be unfortunate, and undone! Will the Searcher of hearts abet Hypocrites! and Providence lend it self for an argument to legitimate Rebellion! Shall the Pharisee pray, and prosper; and the righteous cry, and be forsaken! Shall Treason carry Religion in Triumph upon its gilded Banners! and shall the wicked lift up their hands in an appeal to Heaven, and bring them down to the destruction of the Just! Shall Villainy raise its head to the Clouds, and meet no Thunderbolts there;
Then shall we see that afflicted Vertue shoots up on the other side the Grave, and sends its branches into a flowring Paradise, where they shall be green and verdant in an eternal Spring, while every Tree that Vertue hath not planted shall be rooted up, and wither in a moment.
Then shall we see that afflicted Virtue shoots up on the other side the Grave, and sends its branches into a flowering Paradise, where they shall be green and verdant in an Eternal Spring, while every Tree that Virtue hath not planted shall be rooted up, and wither in a moment.
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This briefly I thought fit to suggest as an Apology for Providence; lest the successes of the wicked, and misfortunes of the Just, in instances so great and so near, might tempt any to think, that there is no GOD that judgeth in the Earth.
This briefly I Thought fit to suggest as an Apology for Providence; lest the Successes of the wicked, and misfortunes of the Just, in instances so great and so near, might tempt any to think, that there is no GOD that Judgeth in the Earth.
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And thus I am arrived at the first period of the miseries that we brought upon our selves by Resistance, which concludes in the ruine and dissolution of Government, and this runs into all the mischiefs to which humane Nature is obnoxious.
And thus I am arrived At the First Period of the misery's that we brought upon our selves by Resistance, which concludes in the ruin and dissolution of Government, and this runs into all the mischiefs to which humane Nature is obnoxious.
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For Government is the great interest of mankind; that which bounds our passions, and secures our rights; prevents confusion, and that deluge of Debauches that Anarchy lets in upon the World.
For Government is the great Interest of mankind; that which bounds our passion, and secures our rights; prevents confusion, and that deluge of Debauches that Anarchy lets in upon the World.
When the Nation then had lost its Head, and its Glory, 'twas turned with its Heels upwards, and governed by a Thing as infamous in its quality, as its Name. The Dreggs of the Populace, the Creatures of a Sectarian Army, the worst part of a Body, that was bad enough in its best; these were our Senators, and our Patriots, the preservers of our Peace, and the Keepers of our Liberties: and keep them they did, but not for us, but from us.
When the nation then had lost its Head, and its Glory, 'twas turned with its Heels upward, and governed by a Thing as infamous in its quality, as its Name. The Dregs of the Populace, the Creatures of a Sectarian Army, the worst part of a Body, that was bad enough in its best; these were our Senators, and our Patriots, the preservers of our Peace, and the Keepers of our Liberties: and keep them they did, but not for us, but from us.
O the blessed Reformation, that filled our Pulpits, and emptied our Purses; that quickned our endeavours, and inspired our zeal; and that was so glorious in our mouths, and so pleasant in our hopes! Were not all miscarriages of Government well mended, when Government was thrown up by the roots? and was not the disease well cured, when the Body was destroyed? Were we not well freed from evil Counsellors, when we made Kings of the worst we had? And was not Tyranny well extirpated, when we were under an Army of Tyrants?
Oh the blessed Reformation, that filled our Pulpits, and emptied our Purses; that quickened our endeavours, and inspired our zeal; and that was so glorious in our mouths, and so pleasant in our hope's! Were not all miscarriages of Government well mended, when Government was thrown up by the roots? and was not the disease well cured, when the Body was destroyed? Were we not well freed from evil Counsellors, when we made Kings of the worst we had? And was not Tyranny well extirpated, when we were under an Army of Tyrants?
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But the glorious things are to come, and we must be cast into New Models: And when the Birds of Prey have divided the Spoil, and satisfied the cravings of their appetites and ambition, the Nation shall be made happy with New-nothings, and golden Mountains; with Chimaera's of Common-wealths, and fine names for Slavery. In the mean while Loyalty must be scourged with the Scorpions that are due to Rebellion: And those that feared the damnation of the Apostle, shall be sure to incur the damnation of the Reformers; and they that would not hazard their Souls, must compound for their Estates.
But the glorious things Are to come, and we must be cast into New Models: And when the Birds of Prey have divided the Spoil, and satisfied the cravings of their appetites and ambition, the nation shall be made happy with New nothings, and golden Mountains; with Chimaera's of Commonwealths, and fine names for Slavery. In the mean while Loyalty must be scourged with the Scorpions that Are due to Rebellion: And those that feared the damnation of the Apostle, shall be sure to incur the damnation of the Reformers; and they that would not hazard their Souls, must compound for their Estates.
when they were as odious as they deserved, and his designs as ripe as he could wish; then up steps the single TYRANT, kicks them out of their Seats, and BEELZEBUB dispossesseth the LEGION.
when they were as odious as they deserved, and his designs as ripe as he could wish; then up steps the single TYRANT, kicks them out of their Seats, and BEELZEBUB dispossesseth the LEGION.
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He made himself after the Image of a King, and invested his Sword with the authority of Law: He ruled us with the Rod of Iron we deserved; and made us feel a difference between the silken Reins of a lawful Authority, and the heavy yoke of an insolent Usurpation.
He made himself After the Image of a King, and invested his Sword with the Authority of Law: He ruled us with the Rod of Iron we deserved; and made us feel a difference between the silken Reins of a lawful authority, and the heavy yoke of an insolent Usurpation.
And when Providence had freed us from this Plague, and called him to account for his Villanies, we fell back into our old disorders; we reeled to and fro, and staggered like a Drunken man, and were at our wits end. We knew not this week, who would be our Lords the next; nor did our Lords themselves know to day, by what Laws they would Rule to morrow. Confusion was in their Councils, as well as Tyranny in their Actions;
And when Providence had freed us from this Plague, and called him to account for his Villainies, we fell back into our old disorders; we reeled to and from, and staggered like a Drunken man, and were At our wits end. We knew not this Week, who would be our lords the next; nor did our lords themselves know to day, by what Laws they would Rule to morrow. Confusion was in their Councils, as well as Tyranny in their Actions;
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and there was but one thing they seemed to be agreed upon, which was to inslave the Nation. And if we would not believe that this was Liberty, we must be knockt on the head with our chains; if the Sheep would not take the Wolves for their Guardians, 'twas fault enough,
and there was but one thing they seemed to be agreed upon, which was to enslave the nation. And if we would not believe that this was Liberty, we must be knocked on the head with our chains; if the Sheep would not take the Wolves for their Guardians, 'twas fault enough,
And were not things come at length to a good pass, when men in Buff durst proclaim themselves the only Legal Authority of the Nation? when our Armed Masters murdered men in the Streets,
And were not things come At length to a good pass, when men in Buff durst proclaim themselves the only Legal authority of the nation? when our Armed Masters murdered men in the Streets,
if we would not be in love with infamous Usurpers; and a worse Powder-plot than Faux 's was acting in the face of the Sun: The strength, the riches, the beauty, yea, the almost All of the Nation was designed a Sacrifice to the rage and revenge of our Oppressors; and Plunder and Massacres were almost the least evils we feared.
if we would not be in love with infamous Usurpers; and a Worse Powder plot than Faux is was acting in the face of the Sun: The strength, the riches, the beauty, yea, the almost All of the nation was designed a Sacrifice to the rage and revenge of our Oppressors's; and Plunder and Massacres were almost the lest evils we feared.
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Thus were we tost up and down from one wave to another, and made the sport of the proud and insulting billows, till Almighty Goodness setled us again upon our old basis, and by a Miracle of Providence restored us our PRINCE and our Government which our sins had deprived us of, to reestablish us upon the sure Foundations of Righteousness and Peace.
Thus were we tossed up and down from one wave to Another, and made the sport of the proud and insulting billows, till Almighty goodness settled us again upon our old basis, and by a Miracle of Providence restored us our PRINCE and our Government which our Sins had deprived us of, to reestablish us upon the sure Foundations of Righteousness and Peace.
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These are some sprinklings of that deluge of Woe that we brought upon our selves by resistance, which I have briefly described to this purpose, that the remembrance of these miseries may beget a sense of our sins, and the truth of the particular Proposition I have been discoursing under this Head, viz. That Resistance is fatal to Government.
These Are Some sprinklings of that deluge of Woe that we brought upon our selves by resistance, which I have briefly described to this purpose, that the remembrance of these misery's may beget a sense of our Sins, and the truth of the particular Proposition I have been discoursing under this Head, viz. That Resistance is fatal to Government.
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yet they lose much of their reverence and strength by such dissettlements: And the People that have rebelled once, and successfully, will be ready to do so often. As water that hath been boyled, will boyl again the sooner.
yet they loose much of their Reverence and strength by such dissettlements: And the People that have rebelled once, and successfully, will be ready to do so often. As water that hath been boiled, will boil again the sooner.
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Rebellion lays the Reins on mens necks, and takes off the restraints of their appetites; it opens the floodgates of Impiety, and lets loose the brats of extravagant Imagination: It destroys the reverence of all things sacred, and drives Vertue to Corners:
Rebellion lays the Reins on men's necks, and Takes off the restraints of their appetites; it Opens the floodgates of Impiety, and lets lose the brats of extravagant Imagination: It Destroys the Reverence of all things sacred, and drives Virtue to Corners:
It gathers mens lusts into a common storm, and fills all things with Chaos and confusion. Religion cannot be heard in the noise of a battel, but is trampled under-foot in the hurry and tumult. Faith and love, humility and meekness, purity and patience are overcast and silenced by Atheism and Cruelty, pride and barbarism, lust and revenge. Thus Rebellion by breaking up the foundations of the Earth, lets in an Hell upon us,
It gathers men's Lustiest into a Common storm, and fills all things with Chaos and confusion. Religion cannot be herd in the noise of a battle, but is trampled underfoot in the hurry and tumult. Faith and love, humility and meekness, purity and patience Are overcast and silenced by Atheism and Cruelty, pride and barbarism, lust and revenge. Thus Rebellion by breaking up the foundations of the Earth, lets in an Hell upon us,
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But this is a tender thing, and I am willing to keep my self within bounds that are charitable, and sober; and therefore must premise to what I have to say about it;
But this is a tender thing, and I am willing to keep my self within bounds that Are charitable, and Sobrium; and Therefore must premise to what I have to say about it;
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Nor do I believe, or say, that the whole Mass of their Religion was so monstrously vitiated, and depraved. I profess Universal Charity, and have perhaps, more for the worst of them,
Nor do I believe, or say, that the Whole Mass of their Religion was so monstrously vitiated, and depraved. I profess Universal Charity, and have perhaps, more for the worst of them,
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than what the sober and intelligent among themselves will acknowledge to be justly chargeable upon some or other of the Sects bred by our late Disorders; and this will be enough for my purpose, which is only to prove by near and deplorable instances, that resistance brings mischiefs upon Religion; and not to expose to hatred, or contempt the persons of any that are serious in the way of their profession, though I judge it never so obnoxious, and mistaken: And having said this out of a tender charity, that none may be wronged by misinterpretation, nor any offended that are not concerned; I come with freedom to describe some of the injuries our unhappy resistance hath done Religion, not withstanding that both Arms and Tongues so highly pretended its defence.
than what the Sobrium and intelligent among themselves will acknowledge to be justly chargeable upon Some or other of the Sects bred by our late Disorders; and this will be enough for my purpose, which is only to prove by near and deplorable instances, that resistance brings mischiefs upon Religion; and not to expose to hatred, or contempt the Persons of any that Are serious in the Way of their profession, though I judge it never so obnoxious, and mistaken: And having said this out of a tender charity, that none may be wronged by misinterpretation, nor any offended that Are not concerned; I come with freedom to describe Some of the injuries our unhappy resistance hath done Religion, not withstanding that both Arms and Tongues so highly pretended its defence.
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Midtiplicity of Opinion had quite confounded the simplicity of Life and Faith; and 'twas most peoples business to chatter like Pyes, rather than to live like Christians, or like Men. If Religion had been computed by mens talk, and dispute about it, those later days of the declining World had been its best;
Midtiplicity of Opinion had quite confounded the simplicity of Life and Faith; and 'twas most peoples business to chatter like Pies, rather than to live like Christians, or like Men. If Religion had been computed by men's talk, and dispute about it, those later days of the declining World had been its best;
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and this in its growth and ways of highest improvement, when all things else were verging to their Set, and Period. But alas, the Tongue was the most, if not the only religious Member. And many of the Pretenders, like the Aegyptian Temples, were fair without, but Beasts and Serpents, and Crocodiles within. Or like the Bird of Paradise, they had Wings to flye in the Clouds of Imagination, but no Feet to walk on the Ground of a vertuous practice. Yea, some had found the way to swim to Heaven in the Current of their appetites, and to reconcile Covetousness, Rapine, Cruelty, and Spiritual Pride, with the glorious names of the Elect, the People of God, the Church of Christ, and the good Party: Religion with Rebellion; and Sacriledge with Saintship. Men had learnt to be godly, without goodness; and Christians without Christianity.
and this in its growth and ways of highest improvement, when all things Else were verging to their Set, and Period. But alas, the Tongue was the most, if not the only religious Member. And many of the Pretenders, like the Egyptian Temples, were fair without, but Beasts and Serpents, and Crocodiles within. Or like the Bird of Paradise, they had Wings to fly in the Clouds of Imagination, but no Feet to walk on the Ground of a virtuous practice. Yea, Some had found the Way to swim to Heaven in the Current of their appetites, and to reconcile Covetousness, Rapine, Cruelty, and Spiritual Pride, with the glorious names of the Elect, the People of God, the Church of christ, and the good Party: Religion with Rebellion; and Sacrilege with Saintship. Men had learned to be godly, without Goodness; and Christians without Christianity.
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Very godly, though cruel, and unjust: True penitents, though they returned to their sins, as soon as they had complain'd, and wept: Their hearts were good, though their actions were dishonest; and they had the root of the matter in them,
Very godly, though cruel, and unjust: True penitents, though they returned to their Sins, as soon as they had complained, and wept: Their hearts were good, though their actions were dishonest; and they had the root of the matter in them,
though that root were a dry stump, and had no branches: They were regenerated, but not reformed; converted, but not a jot the better: Devout Worshippers, but bad Neighbours: Lovers of God, but no haters of Covetousness: Had power in Heaven, but none over themselves: They were Gods Servants, though they obeyed their appetites; and his children, though no better than those, that are of their Father the Devil. Thus had men got the knack to be religious without religion, and were in the way to be saved, without salvation.
though that root were a dry stump, and had no branches: They were regenerated, but not reformed; converted, but not a jot the better: Devout Worshippers, but bad Neighbours: Lovers of God, but no haters of Covetousness: Had power in Heaven, but none over themselves: They were God's Servants, though they obeyed their appetites; and his children, though no better than those, that Are of their Father the devil. Thus had men god the knack to be religious without Religion, and were in the Way to be saved, without salvation.
These were gross disorders whereby Religion was taken from its foundation of Vertue, and Holy living, and placed in emotions, raptures, and swelling words of vanity.
These were gross disorders whereby Religion was taken from its Foundation of Virtue, and Holy living, and placed in emotions, raptures, and swelling words of vanity.
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And when these had kindled the imagination, and raised the fansie to the Clouds, to flutter there in mystical non-sense: and when that was mounted on the Wings of the Wind, and got into the Revelations to loosen the seals, pour out the vials, and phantastically to interpret the fates of Kingdoms; when it flew into the Tongue in an extravagant ramble; and abused the Name and Word of God, mingling it with canting, unintelligible babble:
And when these had kindled the imagination, and raised the fancy to the Clouds, to flutter there in mystical nonsense: and when that was mounted on the Wings of the Wind, and god into the Revelations to loosen the Seals, pour out the vials, and fantastically to interpret the fates of Kingdoms; when it flew into the Tongue in an extravagant ramble; and abused the Name and Word of God, mingling it with canting, unintelligible babble:
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I say, when the diseased and disturbed phansie thus variously displayed it self, many made themselves believe that they were acted by the Spirit, and that those wild agitations of sick Imaginations, were divine motions: And when this fire was descended from the fansie to the affections, and these being exceedingly moved by those vain and proud conceits, caused tremblings, and foamings, convulsions and ecstasies in the body, (all which are but natural diseases, if not worse;
I say, when the diseased and disturbed fancy thus variously displayed it self, many made themselves believe that they were acted by the Spirit, and that those wild agitations of sick Imaginations, were divine motions: And when this fire was descended from the fancy to the affections, and these being exceedingly moved by those vain and proud conceits, caused tremblings, and foamings, convulsions and ecstasies in the body, (all which Are but natural diseases, if not Worse;
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and just like those odd ecstatical motions of the Devils Priests when they came foaming from his Altars ) these, I say, the wild phantasticks had learnt to ascribe to the blessed and adorable Spirit: And when their phansies being full of turgid notions, and their bodies in an ecstasie, they dream'd of strange sights, voices, and wonderful discoveries, which were nothing but the unquiet agitations of their own disordered brains:
and just like those odd ecstatical motions of the Devils Priests when they Come foaming from his Altars) these, I say, the wild phantastics had learned to ascribe to the blessed and adorable Spirit: And when their fancies being full of turgid notions, and their bodies in an ecstasy, they dreamed of strange sights, voices, and wondered discoveries, which were nothing but the unquiet agitations of their own disordered brains:
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these were divine Illapses, the Joys and Incomes of the Holy Ghost: When heated Melancholy had kindled the busie and active phansie, the Enthusiast talks of Illuminations, New Lights, Revelations, and many wonderful fine things, which were ascribed to the same Spirit: and when Phlegm prevailed,
these were divine Illapses, the Joys and Incomes of the Holy Ghost: When heated Melancholy had kindled the busy and active fancy, the Enthusiast talks of Illuminations, New Lights, Revelations, and many wondered fine things, which were ascribed to the same Spirit: and when Phlegm prevailed,
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and had quencht the phantastick Fire, rendring the Mad man more dull and unactive; then the Spirit was withdrawn, and the man under spiritual darkness, and desertion: And when again Choler was boyled up into rage and fury against every thing that was not of the Fanatique genius; this also was presumed to be an Holy Fervour kindled by that Spirit, whose real Fruits are gentleness, and love.
and had quenched the fantastic Fire, rendering the Mad man more dull and unactive; then the Spirit was withdrawn, and the man under spiritual darkness, and desertion: And when again Choler was boiled up into rage and fury against every thing that was not of the Fanatic genius; this also was presumed to be an Holy Fervour kindled by that Spirit, whose real Fruits Are gentleness, and love.
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And now, after that which I have said on this occasion, it may perhaps be necessary to add, that I hope none here will be so uncharitable, or so unjust, as to think that I go about to disparage the Spirit of God, and its influence; which (as I ought) I adore and reverence: and because I do so, I think it fit to represent,
And now, After that which I have said on this occasion, it may perhaps be necessary to add, that I hope none Here will be so uncharitable, or so unjust, as to think that I go about to disparage the Spirit of God, and its influence; which (as I ought) I adore and Reverence: and Because I do so, I think it fit to represent,
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and shame the blasphemous abuses of it, which would expose the most Divine things to scorn, and make them ridiculous. And that the Holy Spirit hath been thus traduced and injured,
and shame the blasphemous Abuses of it, which would expose the most Divine things to scorn, and make them ridiculous. And that the Holy Spirit hath been thus traduced and injured,
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And I add, that my zeal and reverence for the realities, make me thus justly sharp against the Counterfeits. Nor do I think that folly and phantastry is to be spared,
And I add, that my zeal and Reverence for the realities, make me thus justly sharp against the Counterfeits. Nor do I think that folly and phantastry is to be spared,
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A Religion conceived in the Imagination, and begot by Pride, and Self-Love, which gilded the Professors of it with all the glorious names, and priviledges of the Gospel: And when they had encircled their Heads with their own phantastick rays,
A Religion conceived in the Imagination, and begotten by Pride, and Self-Love, which gilded the Professors of it with all the glorious names, and privileges of the Gospel: And when they had encircled their Heads with their own fantastic rays,
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and swoln their Imaginations into a Tympany of ridiculous greatness, they scornfully contemned all but their Darling - selves, under the notion of the Formal, the Moral, and the Wicked: and proudly pitied the poor and carnal World, that is, all that were not of their conceited pitch, and elevation.
and swollen their Imaginations into a Tympany of ridiculous greatness, they scornfully contemned all but their Darling - selves, under the notion of the Formal, the Moral, and the Wicked: and proudly pitied the poor and carnal World, that is, all that were not of their conceited pitch, and elevation.
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they herded together, drew the Church into their little Corners, and withdrew from the communion of others, who had less conceit, though more Christianity. They bid us stand off, lest we should have polluted them by our unhallowed approaches;
they herded together, drew the Church into their little Corners, and withdrew from the communion of Others, who had less conceit, though more Christianity. They bid us stand off, lest we should have polluted them by our unhallowed Approaches;
The true Church, soundness of Judgement, purity of Doctrine and of Worship (if men would believe them) was confined to their clans, just as they wee to the Corners of Africa of old, when their Friends the Donatists were there. Thus did the Votaries of each Sect swell in their Imaginations, till some other sort as well conceited as themselves, endeavoured to take their Plumes from them,
The true Church, soundness of Judgement, purity of Doctrine and of Worship (if men would believe them) was confined to their clans, just as they we to the Corners of Africa of old, when their Friends the Donatists were there. Thus did the Votaries of each Sect swell in their Imaginations, till Some other sort as well conceited as themselves, endeavoured to take their Plumes from them,
And this went for the power of Godliness, and the spirituality of Religion, under pretence of which, all reverence to things sacred was destroyed. For when this Spirit had got into the Pulpit, and set up the Cry of the Purity, and Spirituality of Worship, it never left canting on the Subject, till mens Tongues and Minds were fired against every matter of decency and order, as formal, and Antichristian: And so far had it prevailed,
And this went for the power of Godliness, and the spirituality of Religion, under pretence of which, all Reverence to things sacred was destroyed. For when this Spirit had god into the Pulpit, and Set up the Cry of the Purity, and Spirituality of Worship, it never left canting on the Subject, till men's Tongues and Minds were fired against every matter of decency and order, as formal, and Antichristian: And so Far had it prevailed,
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And the well meaning people being frighted with the terrible noise of Popery, Superstition, and Antichristianism, (words they had learnt to hate, though not to understand ) boggled and flew off from every thing their furious Guides had marked with these abhorred Characters, though it were never so innocent and becoming. And thus a rude and slovenly Religion had made its way into the World,
And the well meaning people being frighted with the terrible noise of Popery, Superstition, and Antichristianism, (words they had learned to hate, though not to understand) boggled and flew off from every thing their furious Guides had marked with these abhorred Characters, though it were never so innocent and becoming. And thus a rude and slovenly Religion had made its Way into the World,
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and such a sordid carelessness in matters of divine Worship ▪ that should a Stranger have come into the Assemblies that were acted by this Spirit, he would not have imagined what they had been doing:
and such a sordid carelessness in matters of divine Worship ▪ that should a Stranger have come into the Assemblies that were acted by this Spirit, he would not have imagined what they had been doing:
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Thus bold and sawcy talk had crept into mens Prayers, under pretence of Holy Familiarity with God; nauseous impertinent Gibberish, under the notion of Praying by the Spirit; and all kind of irreverences in external demeanour, under the shelter of a pretended spiritual Worship.
Thus bold and saucy talk had crept into men's Prayers, under pretence of Holy Familiarity with God; nauseous impertinent Gibberish, under the notion of Praying by the Spirit; and all kind of irreverences in external demeanour, under the shelter of a pretended spiritual Worship.
AND now it being thus multiplied, corrupted, and debaucht; being made the Game of the Tongue, and the Frolick of Imagination; phantastick in its principles, sordid in its practices; separated from the foundation of a vertuous life, and made to serve the ends of Pride, and Avarice; what was like to follow, according to the nature and order of things,
AND now it being thus multiplied, corrupted, and debauched; being made the Game of the Tongue, and the Frolic of Imagination; fantastic in its principles, sordid in its practices; separated from the Foundation of a virtuous life, and made to serve the ends of Pride, and Avarice; what was like to follow, according to the nature and order of things,
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but Atheism and contempt of all Religion? And when one says, here's Religion, and another says, there's Religion; a third will scornfully ask, where's Religion, and what's Religion? When the Heathen Deities were so multiplied, that every thing was made a God; Protagoras, Diagoras, and others,
but Atheism and contempt of all Religion? And when one Says, here's Religion, and Another Says, there's Religion; a third will scornfully ask, where's Religion, and what's Religion? When the Heathen Deities were so multiplied, that every thing was made a God; Protagoras, Diagoras, and Others,
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They made their Gods contemptible and vile, by deifying things that were so, and we had no less detracted from the credit of Religion, by bringing it down to things of the lowest and vilest rank and nature:
They made their God's contemptible and vile, by deifying things that were so, and we had no less detracted from the credit of Religion, by bringing it down to things of the lowest and Vilest rank and nature:
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Our Idolized Opinions were no better than their Garlick and Onyons. The diseases of the Mind, Phrensie and Enthusiasm, which our days have worshipped, were no better than those of the Body which they adored: And they never raised Altars to worse Vices than REBELLION, FRAUD,
Our Idolized Opinions were no better than their Garlic and Onions. The diseases of the Mind, Frenzy and Enthusiasm, which our days have worshipped, were no better than those of the Body which they adored: And they never raised Altars to Worse Vices than REBELLION, FRAUD,
and VIOLENCE, which our Age hath hallowed and made sacred. So that notwithstanding all the glorious pretensions of those Times, Religion was, among many, taken off all its Foundations, and the World prepared for Atheism. The Follies and Divisions of one Age, make way for Atheism in the next.
and VIOLENCE, which our Age hath hallowed and made sacred. So that notwithstanding all the glorious pretensions of those Times, Religion was, among many, taken off all its Foundations, and the World prepared for Atheism. The Follies and Divisions of one Age, make Way for Atheism in the next.
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It remains that we humble our selves under the sense of the publick guilt, as well as complain of the consequent miseries. That we may not draw down new judgements, by repeating old provocations; and adding our particular sins to the common score. And I think we shall do well to consider, what we, who abhor Rebellion, have contributed to the fatal evils that followed it.
It remains that we humble our selves under the sense of the public guilt, as well as complain of the consequent misery's. That we may not draw down new Judgments, by repeating old provocations; and adding our particular Sins to the Common score. And I think we shall do well to Consider, what we, who abhor Rebellion, have contributed to the fatal evils that followed it.
We can perhaps be well enough content that the visible actors of those mischiefs should be lasht, and exposed; and it may be, are well pleased and tickled with our reprehensions in which we think our selves not concerned.
We can perhaps be well enough content that the visible actors of those mischiefs should be lashed, and exposed; and it may be, Are well pleased and tickled with our reprehensions in which we think our selves not concerned.
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and with grief and shame acknowledge that our sins and Debauches, our contempt of God and scorn of Religion, have helpt towards the plucking down that sad judgement upon the Nation, which we lament this Day:
and with grief and shame acknowledge that our Sins and Debauches, our contempt of God and scorn of Religion, have helped towards the plucking down that sad judgement upon the nation, which we lament this Day:
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And it must be confest, that there were those that fought against the KING, who yet spent their blood in his service: and many by their vices, endeavoured to engage Heaven against that Cause, which themselves strove in another way, to less purpose, to promote.
And it must be confessed, that there were those that fought against the KING, who yet spent their blood in his service: and many by their vices, endeavoured to engage Heaven against that Cause, which themselves strove in Another Way, to less purpose, to promote.
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and to break the plainest, most earnest, and most express of his Laws, will be withheld by considerations of Duty or Conscience from rebelling against their King, or affronting His,
and to break the Plainest, most earnest, and most express of his Laws, will be withheld by considerations of Duty or Conscience from rebelling against their King, or affronting His,
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If therefore we would give any evidence of a serious humiliation at present, or any security of a future loyalty, let us do so by confessing our particular sins, and forsaking them;
If Therefore we would give any evidence of a serious humiliation At present, or any security of a future loyalty, let us do so by confessing our particular Sins, and forsaking them;
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and in doing so we shall be blest with his influence, and deserve his protection. And thus demeaning our selves like Professors of the Gospel of Peace, and Subjects of the Prince of Peace, the Peace He left with his Disciples will be with us here,
and in doing so we shall be blessed with his influence, and deserve his protection. And thus demeaning our selves like Professors of the Gospel of Peace, and Subject's of the Prince of Peace, the Peace He left with his Disciples will be with us Here,
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and everlasting Peace will encircle our heads with rays of glory in the Kingdom of Peace. And so the Peace of God which passeth all understanding, keep your hearts and minds in Christ Jesus: To whom with God the Father, and God the Holy Ghost, be ascribed all Glory, Honour,
and everlasting Peace will encircle our Heads with rays of glory in the Kingdom of Peace. And so the Peace of God which passes all understanding, keep your hearts and minds in christ jesus: To whom with God the Father, and God the Holy Ghost, be ascribed all Glory, Honour,
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Be the matter how it will as to ▪ the natural world, we have cause to believe, that there are degeneracies in the moral: This our Saviour supposeth in the Question, Luke 18. 8. When the Son of man cometh, shall he find faith on earth? Implying, that in the last Times, there shall be remarkable fallings from the Faith,
Be the matter how it will as to ▪ the natural world, we have cause to believe, that there Are Degeneracies in the moral: This our Saviour Supposeth in the Question, Lycia 18. 8. When the Son of man comes, shall he find faith on earth? Implying, that in the last Times, there shall be remarkable fallings from the Faith,
And St. Paul, 2 ▪ Tim. 3. 1. tells us, That the last days should be perillous, that men should be Lovers of their own selves, Covetous, Boasters, Proud, Blasphemers;
And Saint Paul, 2 ▪ Tim. 3. 1. tells us, That the last days should be perilous, that men should be Lovers of their own selves, Covetous, Boaster's, Proud, Blasphemers;
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There is no doubt but there were always scoffers; but never such, nor so many, as in the last days; (The last of the world simply, and not only those of the Jewish State) scoffers, walking after their own lusts — viz. as absolute slaves to their Appetites, and Passions.
There is no doubt but there were always scoffers; but never such, nor so many, as in the last days; (The last of the world simply, and not only those of the Jewish State) scoffers, walking After their own Lustiest — viz. as absolute slaves to their Appetites, and Passion.
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and these are most resolv'd on that: so that we may suppose the scoffers in the Text, who walk after their own lusts, to be scoffers at Religion, which would hinder and disturb them most in that course.
and these Are most resolved on that: so that we may suppose the scoffers in the Text, who walk After their own Lustiest, to be scoffers At Religion, which would hinder and disturb them most in that course.
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Now generally the less impudent sort of sinners endeavour to reconcile Religion to their Lusts, by walking in some of the forms of godliness; so did the Pharisees among the Jews,
Now generally the less impudent sort of Sinners endeavour to reconcile Religion to their Lustiest, by walking in Some of the forms of godliness; so did the Pharisees among the jews,
And therefore others, and the most, go an easier way, and fight against Religion by scoffing and buffoonry: This is the game the Devil seems to be playing in the present Age.
And Therefore Others, and the most, go an Easier Way, and fight against Religion by scoffing and Buffoonery: This is the game the devil seems to be playing in the present Age.
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He hath tryed the power and rage of the mighty; and the wit, and knowledge of the learned; but these have not succeeded for the destruction of Religion.
He hath tried the power and rage of the mighty; and the wit, and knowledge of the learned; but these have not succeeded for the destruction of Religion.
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and laugh at the Tales with which crafty Priests abused their easiness, and credulity. Spiritual substance! Immortal souls! Authority of Scripture! Fictions, Ideas, Phantomes, Iargon:
and laugh At the Tales with which crafty Priests abused their easiness, and credulity. Spiritual substance! Immortal Souls! authority of Scripture! Fictions, Ideas, Phantoms, Jargon:
and Devils and Angels, Fairyes and Chimaera's: 'Tis Foppish to speak of Religion, but in Railery; or to mention such a thing as Scripture; except it be to burlesque and deride it.
and Devils and Angels, Fairies and Chimaera's: It's Foppish to speak of Religion, but in Raillery; or to mention such a thing as Scripture; except it be to burlesque and deride it.
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'Tis dreadful to consider, and a man may tremble to describe this monstrous humour of many in our Age, which I believe hath out-done all former in the heights of this amazing sort of wickedness,
It's dreadful to Consider, and a man may tremble to describe this monstrous humour of many in our Age, which I believe hath outdone all former in the heights of this amazing sort of wickedness,
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Thus we see what sort of Scoffers they are that are to come in the last days, impudent deriders of Religion, because they are resolved on walking after their own Lusts. I come,
Thus we see what sort of Scoffers they Are that Are to come in the last days, impudent deriders of Religion, Because they Are resolved on walking After their own Lusts. I come,
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Indeed all sins are oppositions of him, and of his Glory, but in most, they are so in the consequence of the sin, not in the intention of the sinner: The Drunkard, the Oppressor,
Indeed all Sins Are oppositions of him, and of his Glory, but in most, they Are so in the consequence of the since, not in the intention of the sinner: The Drunkard, the Oppressor,
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especially, it is sore and provoking, when one is contemn'd by his inferiours; and more, when they are his dependants, that have their bread from his Bounty? such is the case here, in all possible degrees of aggravation;
especially, it is soar and provoking, when one is contemned by his inferiors; and more, when they Are his dependants, that have their bred from his Bounty? such is the case Here, in all possible Degrees of aggravation;
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'Tis greater impiety to say, God is a careless, or a contemptible Being, than to say, He is not. As the Moralist tells us, He would rather it should be affirm'd, that there was no such man as Plutarch, than that it should be believ'd that there was such a man,
It's greater impiety to say, God is a careless, or a contemptible Being, than to say, He is not. As the Moralist tells us, He would rather it should be affirmed, that there was no such man as Plutarch, than that it should be believed that there was such a man,
Now to deride Religion while we allow there is a God, is to say by immediate consequence, either that he is a careless and idle Greatness that heeds not his Creatures;
Now to deride Religion while we allow there is a God, is to say by immediate consequence, either that he is a careless and idle Greatness that heeds not his Creatures;
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and so worship is an impertinence: or that he is so bad, or so mean a Being, that he deserves not to be worshipp'd, that is, that we owe him no acknowledgement of his Being, or his Bounty;
and so worship is an impertinence: or that he is so bad, or so mean a Being, that he deserves not to be worshipped, that is, that we owe him no acknowledgement of his Being, or his Bounty;
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3. The humour of deriding Religion is monstrousness in the soul: All sin is deformity, but this is Horrid. For a man to have his parts and members misplaced;
3. The humour of deriding Religion is monstrousness in the soul: All since is deformity, but this is Horrid. For a man to have his parts and members misplaced;
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His legs, suppose, on his shoulders, his eyes in his neck, and his arms growing out of his belly, is frightful; but there's a misplacing in the soul that is more ugly. Man hath such powers given him as scorn and derision, and while they are exercised against sin and folly, there is nothing amiss in them:
His legs, suppose, on his shoulders, his eyes in his neck, and his arms growing out of his belly, is frightful; but there's a misplacing in the soul that is more ugly. Man hath such Powers given him as scorn and derision, and while they Are exercised against sin and folly, there is nothing amiss in them:
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But when they are misplaced upon holiness and wisdom, upon the greatest and the purest, upon the most visible, and most universally acknowledg'd perfections;
But when they Are misplaced upon holiness and Wisdom, upon the greatest and the Purest, upon the most visible, and most universally acknowledged perfections;
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and yet it proceeds from a sense, and apprehension of divine power and vengeance: But the impious Scoffers at Religion have out-grown that, and are more bold than all the Legions of darkness.
and yet it proceeds from a sense, and apprehension of divine power and vengeance: But the impious Scoffers At Religion have outgrown that, and Are more bold than all the Legions of darkness.
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They have so little dread of the wrath of God, that by their scoffs they endeavour to provoke, and as it were to dare him to pour his displeasure on them:
They have so little dread of the wrath of God, that by their scoffs they endeavour to provoke, and as it were to Dare him to pour his displeasure on them:
Thus briefly of the malignity and aggravations of the sin of Scoffing at Religion: There will be an occasion of saying more of it in the sequel; I therefore descend now, III. To an account of some Effects and Consequences of it;
Thus briefly of the malignity and aggravations of the since of Scoffing At Religion: There will be an occasion of saying more of it in the sequel; I Therefore descend now, III. To an account of Some Effects and Consequences of it;
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and shall confine my self here also within the bounds of that, which is mention'd as the character of these Scoffers in the Text — Walking after their own Lusts — We have seen that mens lusts are the ground and occasion of their scoffing; and I add, that this again is a cause of the greater heights, and boldness of their Lusts; like Water and Ice they produce one another.
and shall confine my self Here also within the bounds of that, which is mentioned as the character of these Scoffers in the Text — Walking After their own Lustiest — We have seen that men's Lustiest Are the ground and occasion of their scoffing; and I add, that this again is a cause of the greater heights, and boldness of their Lustiest; like Water and Ice they produce one Another.
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and this, through the judgement of God, and the nature of the thing, brings them at last to walk after their lusts in such obsequiousness and intireness, that they follow them,
and this, through the judgement of God, and the nature of the thing, brings them At last to walk After their Lustiest in such obsequiousness and entireness, that they follow them,
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as those that are joyn'd to them, the holy Spirit will let them alone, Hos. 4. 17. And this impiety, in the very nature of it, is of all sins most likely to provoke Him to a dereliction of the sinner:
as those that Are joined to them, the holy Spirit will let them alone, Hos. 4. 17. And this impiety, in the very nature of it, is of all Sins most likely to provoke Him to a dereliction of the sinner:
Moreover, such a sinner becomes a subject incapable of His communications. Nothing that is sacr•d or serious makes any impression upon such whiffling spirits;
Moreover, such a sinner becomes a Subject incapable of His communications. Nothing that is sacr•d or serious makes any impression upon such whiffling spirits;
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as to think of fastening any sober sense upon the scoffer. And when it is come to this, that the sinner hath made himself incapable of any benefit from the influences of the Spirit, He withdraws his solicitations from that miserable person.
as to think of fastening any Sobrium sense upon the scoffer. And when it is come to this, that the sinner hath made himself incapable of any benefit from the influences of the Spirit, He withdraws his solicitations from that miserable person.
and such transactions in the sinners breast, he cannot walk after his lusts in quiet. But the scoffer takes a course with Conscience: 1. He debauches it. And, 2. He makes it stupid.
and such transactions in the Sinners breast, he cannot walk After his Lustiest in quiet. But the scoffer Takes a course with Conscience: 1. He Debauches it. And, 2. He makes it stupid.
As to the First, it may be consider'd, That when He enters upon the trade of deriding Religion, he doth not believe it to be really so contemptible, and ridiculous;
As to the First, it may be considered, That when He enters upon the trade of deriding Religion, he does not believe it to be really so contemptible, and ridiculous;
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But in process of time and practice, his understanding, through the withcraft of this vice, and the secret judgement of God, grows into the very nature and temper of the sin;
But in process of time and practice, his understanding, through the witchcraft of this vice, and the secret judgement of God, grows into the very nature and temper of the since;
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And he comes insensibly at last, to believe that in earnest, which he entred on at first in jest: and so Satan and his Lusts have decoy'd him into a down right, serious Infidelity.
And he comes insensibly At last, to believe that in earnest, which he entered on At First in jest: and so Satan and his Lustiest have decoyed him into a down right, serious Infidelity.
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If the horrid Articles of impiety and unbelief had been offer'd him at the beginning, in a way of serious argument, he would have entertain'd them with some intellectual detestation and abhorrence: But having a long time droll'd upon Religion,
If the horrid Articles of impiety and unbelief had been offered him At the beginning, in a Way of serious argument, he would have entertained them with Some intellectual detestation and abhorrence: But having a long time drolled upon Religion,
and represented it as ridiculous; rather than so much wit and sport should be lost, he is willing to believe it is so; and such a will quickly draws such an understanding to it.
and represented it as ridiculous; rather than so much wit and sport should be lost, he is willing to believe it is so; and such a will quickly draws such an understanding to it.
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so that now the foolish mind is darkened, Rom. 1. 21. and the Conscience made a party with the lusts. It is become reprobate, Rom. 1. 28. and given up to strong delusions, 2 Thes. 2. 11. The Scoffer now believes his Jests as if they were arguments of Reason, and pleads for his lusts, as if they were actions of vertue: And thus his Conscience is debauch'd:
so that now the foolish mind is darkened, Rom. 1. 21. and the Conscience made a party with the Lustiest. It is become Reprobate, Rom. 1. 28. and given up to strong delusions, 2 Thebes 2. 11. The Scoffer now believes his Jests as if they were Arguments of Reason, and pleads for his Lustiest, as if they were actions of virtue: And thus his Conscience is debauched:
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to inform us what is our Duty; and to judge how far we do it, or do it not. And this sort of wicked men deal so with Conscience as to stupifie both. For Duty, they think of none; who is Lord over them!
to inform us what is our Duty; and to judge how Far we do it, or do it not. And this sort of wicked men deal so with Conscience as to stupify both. For Duty, they think of none; who is Lord over them!
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and die in the same, without any thought or apprehension of Sin, Death, or Judgement. They laugh and debauch themselves into a state past feeling, Ephes. 4. 19. and sear their Consciences as with an hot iron, 1 Tim. 4. 2. They are twice dead, plucked up by the roots, Jude 12. dead by nature to the spiritual Life;
and die in the same, without any Thought or apprehension of since, Death, or Judgement. They laugh and debauch themselves into a state past feeling, Ephesians 4. 19. and sear their Consciences as with an hight iron, 1 Tim. 4. 2. They Are twice dead, plucked up by the roots, U^de 12. dead by nature to the spiritual Life;
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inwardly and secretly exciting good thoughts and desires, as Satan doth evil ones, and defending us, in many instances, from the power and subtilty of that enemy:
inwardly and secretly exciting good thoughts and Desires, as Satan does evil ones, and defending us, in many instances, from the power and subtlety of that enemy:
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But the derider of Religion, who is forsaken of God and Conscience, is also left by These. And that there is such a dereliction of incurable sinners, we may see Jer. 51. 9. We would have healed Babylon;
But the derider of Religion, who is forsaken of God and Conscience, is also left by These. And that there is such a dereliction of incurable Sinners, we may see Jer. 51. 9. We would have healed Babylon;
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like the voice in the Temple, a little before the last destruction of it, Let us go hence. Thus Psal. 71. 9. the Septuagint reads — They that keep my soul take counsel together, saying, God hath forsaken him, let us persecute and take him,
like the voice in the Temple, a little before the last destruction of it, Let us go hence. Thus Psalm 71. 9. the septuagint reads — They that keep my soul take counsel together, saying, God hath forsaken him, let us persecute and take him,
Their wills are but the motions of their Lust; their Reasons, but the impure Phantasms and Imaginations that are raised by their Lusts; and their affections, but the various inclinations of their Lusts. So that what ever may be said of the liberty of less degenerate men, these have none.
Their wills Are but the motions of their Lust; their Reasons, but the impure Phantasms and Imaginations that Are raised by their Lustiest; and their affections, but the various inclinations of their Lusts. So that what ever may be said of the liberty of less degenerate men, these have none.
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When these are gone, all our power is gone. So that those reprobate men are dead in sin, Eph. 2. 1. and Sold unto it, Rom. 7. 14. They are led into Captivity, by the Law of sin and death, Rom. 7. 23. They are slaves, and slaves to the worst of Tyrants, and the worst of slaves: even to him that is held in the chains of darkness, to the judgement of the great day.
When these Are gone, all our power is gone. So that those Reprobate men Are dead in since, Ephesians 2. 1. and Sold unto it, Rom. 7. 14. They Are led into Captivity, by the Law of since and death, Rom. 7. 23. They Are slaves, and slaves to the worst of Tyrants, and the worst of slaves: even to him that is held in the chains of darkness, to the judgement of the great day.
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The condition of the Scoffers (of some of them at least) is quite or very near desperate. This follows from what hath been said already; and we may consider further;
The condition of the Scoffers (of Some of them At least) is quite or very near desperate. This follows from what hath been said already; and we may Consider further;
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Now Repentance begins in Sense, and conviction of sin; but when a man is arriv'd at a state past feeling, he is incapable of that: the most powerful word, most terrible judgements,
Now Repentance begins in Sense, and conviction of since; but when a man is arrived At a state past feeling, he is incapable of that: the most powerful word, most terrible Judgments,
The summ is, When one is past the inward sense of Duty and danger, Sin and Misery, he is past Repentance, Grace, and Hope: And this very often is the condition of the Scoffer, who hath debauch'd and jested away all feeling of these Interests.
The sum is, When one is past the inward sense of Duty and danger, since and Misery, he is passed Repentance, Grace, and Hope: And this very often is the condition of the Scoffer, who hath debauched and jested away all feeling of these Interests.
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Yea (2.) there is great cause to think that he commits the Sin against the Holy Ghost (or a sin that is very near it) For that consists in the Disbelief and contempt of the great and last Testimony that was given by the Spirit, to the truth of Christianity:
Yea (2.) there is great cause to think that he commits the since against the Holy Ghost (or a since that is very near it) For that consists in the Disbelief and contempt of the great and last Testimony that was given by the Spirit, to the truth of Christianity:
24. Christ shews the absurdity and falshood of their suggestion, arguing that then Satan would be divided against himself, and his Kingdom, so divided, could not stand, ver. 25, 26.
24. christ shows the absurdity and falsehood of their suggestion, arguing that then Satan would be divided against himself, and his Kingdom, so divided, could not stand, ver. 25, 26.
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And having reason'd against that malicious account of his Miracle, he infers from the contrary, and true way of his performing it, ver. 28. If I by the Spirit of God, cast out Devils,
And having reasoned against that malicious account of his Miracle, he infers from the contrary, and true Way of his performing it, ver. 28. If I by the Spirit of God, cast out Devils,
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Where by Blasphemy against the Holy Ghost must be understood, according to the context, That of imputing the operation of the Spirit in Miracles to the Devil, which is therefore so hainous, because it is an expression of the greatest contempt of it,
Where by Blasphemy against the Holy Ghost must be understood, according to the context, That of imputing the operation of the Spirit in Miracles to the devil, which is Therefore so heinous, Because it is an expression of the greatest contempt of it,
Though the Scoffer doth not impute the Spirits Testimony in Miracles to the Devil; yet that is not because he hath a greater esteem of the operations of the Spirit;
Though the Scoffer does not impute the Spirits Testimony in Miracles to the devil; yet that is not Because he hath a greater esteem of the operations of the Spirit;
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but supposeth all to have been Impostures and delusions in the Author, or cunningly devised Fables in the Relators, which is a contempt put upon the operations of the Holy Spirit, equal to that of ascribing them to the Devil, and doth as effectually and incurably strike up the Grounds of Faith,
but Supposeth all to have been Impostors and delusions in the Author, or cunningly devised Fables in the Relators, which is a contempt put upon the operations of the Holy Spirit, equal to that of ascribing them to the devil, and does as effectually and incurably strike up the Grounds of Faith,
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though differing in circumstance and form. Yea, 'tis the sin with aggravation; since they do not barely speak against the Holy Ghost, and his operations, but deride them:
though differing in circumstance and from. Yea, it's the sin with aggravation; since they do not barely speak against the Holy Ghost, and his operations, but deride them:
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we have cause to think their Infidelity is incurable, and consequently, unpardonable. For so the Apostle hath declar'd plainly, Heb. 6. 4, 5, 6. For it is impossible for those who were once enlightened, and have tasted of the heavenly Gift, and were made partakers of the Holy Ghost, viz. in Baptism,
we have cause to think their Infidelity is incurable, and consequently, unpardonable. For so the Apostle hath declared plainly, Hebrew 6. 4, 5, 6. For it is impossible for those who were once enlightened, and have tasted of the heavenly Gift, and were made partakers of the Holy Ghost, viz. in Baptism,
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(all which are expressions of the visibly owning Christianity, and partaking in the duties and priviledges of it) if they shall fall away, to renew them again to repentance.
(all which Are expressions of the visibly owning Christianity, and partaking in the duties and privileges of it) if they shall fallen away, to renew them again to Repentance.
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and therefore, I think, we may conclude safely from the Doctrine of the Apostle, that they are incurable and unpardonable; and from this, and the discourse before, that 'tis sadly probable, they have committed the sin against the Holy Ghost.
and Therefore, I think, we may conclude safely from the Doctrine of the Apostle, that they Are incurable and unpardonable; and from this, and the discourse before, that it's sadly probable, they have committed the since against the Holy Ghost.
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For speaking in the Tenth Homily, of the Scorners of Godliness and Religion, who are there describ'd; the Author saith of them, [ I think I may without danger of Gods judgement pronounce, that never any yet were converted unto God by Repentance,
For speaking in the Tenth Homily, of the Scorner's of Godliness and Religion, who Are there described; the Author Says of them, [ I think I may without danger of God's judgement pronounce, that never any yet were converted unto God by Repentance,
Concerning the first, I consider that the Scoffers, with whom I am further to treat, are of two sorts, 1. The desperate; who have debauch'd themselves into down-right Infidelity: And 2. the Fashionable ones, (as I crave leave,
Concerning the First, I Consider that the Scoffers, with whom I am further to Treat, Are of two sorts, 1. The desperate; who have debauched themselves into downright Infidelity: And 2. the Fashionable ones, (as I crave leave,
for distinction, to call them) who do not Scoff at Religion out of enmity or malice, but out of modishness and compliance; and it may be, out of design to be accounted Wits for so doing.
for distinction, to call them) who do not Scoff At Religion out of enmity or malice, but out of modishness and compliance; and it may be, out of Design to be accounted Wits for so doing.
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and in treating with them, shall use none of the acknowledgments of Religion; but from plain unassisted reason, shall shew the extreme vanity and madness of their practice:
and in treating with them, shall use none of the acknowledgments of Religion; but from plain unassisted reason, shall show the extreme vanity and madness of their practice:
(2.) Be Religion True (as we know) or false (as they vainly imagine) their Scoffing at it is exceedingly absurd. Every Faculty is to be applyed to its proper object:
(2.) Be Religion True (as we know) or false (as they vainly imagine) their Scoffing At it is exceedingly absurd. Every Faculty is to be applied to its proper Object:
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to employ and of them about others that belong not to them is foolish and unnatural. Now God hath bestowed upon us Reason, and understanding to judge and discourse about things that are serious; and the Faculty of laughter and derision to be exercised upon things that are vain:
to employ and of them about Others that belong not to them is foolish and unnatural. Now God hath bestowed upon us Reason, and understanding to judge and discourse about things that Are serious; and the Faculty of laughter and derision to be exercised upon things that Are vain:
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to employ the former, and discourse gravely about ludicrous, trifling matters is ridiculous: And 'tis equally absurd to be sportive about affairs that are serious.
to employ the former, and discourse gravely about ludicrous, trifling matters is ridiculous: And it's equally absurd to be sportive about affairs that Are serious.
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and our greatest and most important concerns in this Life, viz. the main affairs of the Government of the World are bound up with it, and have relation to it:
and our greatest and most important concerns in this Life, viz. the main affairs of the Government of the World Are bound up with it, and have Relation to it:
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2. That his practice tends to the dissolution of humane Society, and the turning of mankind into the condition of wild nature: And if it should succeed,
2. That his practice tends to the dissolution of humane Society, and the turning of mankind into the condition of wild nature: And if it should succeed,
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every man may say, and testifie, what is for the advantage of his Lusts (for no humane Laws can reach him) and then Laws will be useless, or hurtful; and all Government will quickly be at an end.
every man may say, and testify, what is for the advantage of his Lustiest (for no humane Laws can reach him) and then Laws will be useless, or hurtful; and all Government will quickly be At an end.
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mankind would worry and prey upon one another, and we should ere long fall a-sunder into a condition of dissolution and wildness. So that the Scoffers at Religion are declared enemies of humane Nature, and strive to turn us out into the state of Savages and Cannibals.
mankind would worry and prey upon one Another, and we should ere long fallen asunder into a condition of dissolution and wildness. So that the Scoffers At Religion Are declared enemies of humane Nature, and strive to turn us out into the state of Savages and Cannibals.
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So that to Scoff at Religion, as if it were ridiculous and contemptible, is rudely to affront all these, and to publish them for a pack of fools and madmen.
So that to Scoff At Religion, as if it were ridiculous and contemptible, is rudely to affront all these, and to publish them for a pack of Fools and madmen.
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'Tis to make Fopps of all our Forefathers, and Idiots of the Founders of our Laws, and Government. 'Tis to defie every man we meet (except the Atheist and the Scoffer) and to proclaim all mankind besides, to be a set of simpletons and superstitious Sneaks.
It's to make Fops of all our Forefathers, and Idiots of the Founders of our Laws, and Government. It's to defy every man we meet (except the Atheist and the Scoffer) and to proclaim all mankind beside, to be a Set of simpletons and superstitious Sneaks.
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Let such men quit all pretences to civility and breeding, they are ruder than Toryes, and wild Americans; and were they treated according to their deserts from mankind, they would meet every where with Chains and Strappadoes.
Let such men quit all pretences to civility and breeding, they Are Ruder than Tories, and wild Americans; and were they treated according to their deserts from mankind, they would meet every where with Chains and Strappadoes.
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It would be wonderful if the Mystery hid from Ages, the Grand cheat of Religion, should at last be found out by Raileurs, and Songsters: That it should so long have been conceal'd from the wise and prudent in all their disquisitions and reasonings,
It would be wondered if the Mystery hid from Ages, the Grand cheat of Religion, should At last be found out by Raileurs, and Songsters: That it should so long have been concealed from the wise and prudent in all their disquisitions and reasonings,
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They find the folly and falshood of Religion! Let them find new Fashions, or new Oaths (things suitable to their genius and capacities) But for shame let not them talk of discoveries about Religion.
They find the folly and falsehood of Religion! Let them find new Fashions, or new Oaths (things suitable to their genius and capacities) But for shame let not them talk of discoveries about Religion.
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Or if they must be medling here, let them first learn their Catechisms, and know what Religion is: And when they understand what they Scoff at, let them Scoff on if they can.
Or if they must be meddling Here, let them First Learn their Catechisms, and know what Religion is: And when they understand what they Scoff At, let them Scoff on if they can.
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He hath no demonstration to prove Religion false and ridiculous: Nor is he absolutely certain, that there is no Immortality or future judgement. So that, suppose it should prove true, at last, that there will be a general day of account; and men shall be summon'd by Christ Jesus to be judg'd according to his Gospel,
He hath no demonstration to prove Religion false and ridiculous: Nor is he absolutely certain, that there is no Immortality or future judgement. So that, suppose it should prove true, At last, that there will be a general day of account; and men shall be summoned by christ jesus to be judged according to his Gospel,
what is the case of the Scoffer then? yea what will it be at that day? will his mirth hold when the Judge shall appear? or will his Wit recreate and support him when he shall be call'd to the Bar? will he have any heart to droll when the Sentence is past? or will he applaud himself in having made Hell his sport, when he feels it? will he shew himself good company among the Devils and his Angels;
what is the case of the Scoffer then? yea what will it be At that day? will his mirth hold when the Judge shall appear? or will his Wit recreate and support him when he shall be called to the Bar? will he have any heart to droll when the Sentence is passed? or will he applaud himself in having made Hell his sport, when he feels it? will he show himself good company among the Devils and his Angels;
I say, 'tis possible (at least) that what we have heard of a day of Judgement, and a future state of Heaven and Hell, Angels and Devils, may be real; And if it be, the Scoffer is undone, to Eternity undone.
I say, it's possible (At least) that what we have herd of a day of Judgement, and a future state of Heaven and Hell, Angels and Devils, may be real; And if it be, the Scoffer is undone, to Eternity undone.
So that he is extreamly a fool, to venture so great a stake, as the life and happiness of his Soul for evermore, upon a confidence that may deceive him;
So that he is extremely a fool, to venture so great a stake, as the life and happiness of his Soul for evermore, upon a confidence that may deceive him;
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especially, when the gain for which he runs the risque, must needs be very little; and the loss will be infinite and irreparable. If Religion proves false, the Scoffer gains the satisfaction of a little merriment and sport;
especially, when the gain for which he runs the risk, must needs be very little; and the loss will be infinite and irreparable. If Religion Proves false, the Scoffer gains the satisfaction of a little merriment and sport;
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But if it be true, he loseth the vision and enjoyment of God, and the eternal happiness and perfection of his soul, he falls under the vengeance of the most High, and into the power of Devils; under the stings of Conscience, and into the pains of Hell.
But if it be true, he loses the vision and enjoyment of God, and the Eternal happiness and perfection of his soul, he falls under the vengeance of the most High, and into the power of Devils; under the stings of Conscience, and into the pains of Hell.
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for such trivial Nothings of advantage? He were mad, that would stake his Estate and Life to get a pin or a feather, in a case wherein he could have no assurance; and he were more so, that would do it,
for such trivial Nothings of advantage? He were mad, that would stake his Estate and Life to get a pin or a feather, in a case wherein he could have no assurance; and he were more so, that would do it,
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I have thus represented to the desperate Scoffer, whose Lusts have made him seriously believe, that Religion is contemptible; that the practice of Scoffing at it, (be it what it will) is very absurd and dangerous.
I have thus represented to the desperate Scoffer, whose Lustiest have made him seriously believe, that Religion is contemptible; that the practice of Scoffing At it, (be it what it will) is very absurd and dangerous.
But there is yet another sort of Scoffers to be treated with, who are not yet come so far, as to believe that Religion is a Fable, and yet Scoff at the profession of it out of modishness, and an humour of imitation. They do not in their hearts deny Religion,
But there is yet Another sort of Scoffers to be treated with, who Are not yet come so Far, as to believe that Religion is a Fable, and yet Scoff At the profession of it out of modishness, and an humour of imitation. They do not in their hearts deny Religion,
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Such never enter into the consideration of the matter, and therefore I shall endeavour to awaken them (that they may know what they do) by the things that follow.
Such never enter into the consideration of the matter, and Therefore I shall endeavour to awaken them (that they may know what they do) by the things that follow.
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1. They Scoff at the Religious for acting according to Reason, that is, because they are men and not bruits: Because they act like intelligent creatures,
1. They Scoff At the Religious for acting according to Reason, that is, Because they Are men and not bruits: Because they act like intelligent creatures,
and not like the Horse and Mule that have no understanding. They deride them for passing right judgements, and making a right choice: for preferring God before the creature; the soul before the body; and eternity before time: For choosing light before darkness; beauty before deformity; and life and happiness before the extreams of death and misery. God hath given to all his creatures a principle to direct their actions;
and not like the Horse and Mule that have no understanding. They deride them for passing right Judgments, and making a right choice: for preferring God before the creature; the soul before the body; and eternity before time: For choosing Light before darkness; beauty before deformity; and life and happiness before the extremes of death and misery. God hath given to all his creatures a principle to Direct their actions;
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Reason to Men, and Sense and Appetite to Beasts; so that to deride men for governing themselves by their reasons, and not by inferiour principles, is as absurd,
Reason to Men, and Sense and Appetite to Beasts; so that to deride men for governing themselves by their Reasons, and not by inferior principles, is as absurd,
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2. He derides men for living by the most Catholick rule of nature, viz. that of Self-love, and self-preservation. He flouts them for seeking health and happiness, riches, honours, and pleasures, the truest and the best: For endeavouring to obtain the favour of God, the peace of Conscience,
2. He derides men for living by the most Catholic Rule of nature, viz. that of Self-love, and self-preservation. He flouts them for seeking health and happiness, riches, honours, and pleasures, the Truest and the best: For endeavouring to obtain the favour of God, the peace of Conscience,
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So that to Scoff at men for living by this, is as if one should deride the sick for taking physick, and the blind for using a guide. As if a man should be scorn'd for washing, after he had faln into a mire; or for seeking cure for a foul Leprosie that had over-spread him.
So that to Scoff At men for living by this, is as if one should deride the sick for taking physic, and the blind for using a guide. As if a man should be scorned for washing, After he had fallen into a mire; or for seeking cure for a foul Leprosy that had overspread him.
endeavouring to understand what we profess; to believe what we understand, and to practise what we believe: And then, we shall feel such a sense of Religion on our souls,
endeavouring to understand what we profess; to believe what we understand, and to practise what we believe: And then, we shall feel such a sense of Religion on our Souls,
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2. Let us take care, that we place not Religion in uncertain opinions, and vain trifles: Mens superstitious fondness of such, hath expos'd Christianity to much scorn and derision;
2. Let us take care, that we place not Religion in uncertain opinions, and vain trifles: Men's superstitious fondness of such, hath exposed Christianity to much scorn and derision;
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or ground, to others by it, to Scoff at Religion it self; and consider, that the Lusts of men are ready to catch at any occasion to abuse and vilifie their eternal enemy.
or ground, to Others by it, to Scoff At Religion it self; and Consider, that the Lustiest of men Are ready to catch At any occasion to abuse and vilify their Eternal enemy.
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4. Let us beware of too much delight in the humour of Drollery and Jesting, expresly forbidden by the Apostle, Eph. 5. 4. This sort of wit, in most, is a dangerous and ungovernable Lust,
4. Let us beware of too much delight in the humour of Drollery and Jesting, expressly forbidden by the Apostle, Ephesians 5. 4. This sort of wit, in most, is a dangerous and ungovernable Lust,
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and indisposeth it for any weighty exercise either of Reason or Religion, and from the indisposition it produceth to such imployments, 'tis an easie step to the contempt of them.
and indisposeth it for any weighty exercise either of Reason or Religion, and from the indisposition it Produceth to such employments, it's an easy step to the contempt of them.
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Certainly they had better joyn themselves to Poisoners, and Cut-throats, than to have much to do with those Factors for Damnation; A Generation so vile, that should Satan send the most malignant spirits of Hell openly and professedly to trade for him, They could not act with more direct,
Certainly they had better join themselves to Poisoners, and Cutthroats, than to have much to do with those Factors for Damnation; A Generation so vile, that should Satan send the most malignant spirits of Hell openly and professedly to trade for him, They could not act with more Direct,
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I am sure it becomes all that are of a Gentile, Vertuous, and ingenuous Education, to avoid giving them any countenance or incouragement, by any familiarity of acquaintance;
I am sure it becomes all that Are of a Gentile, Virtuous, and ingenuous Education, to avoid giving them any countenance or encouragement, by any familiarity of acquaintance;
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though without direct scorn or malice, this too familiar use of Divine things, will at last bring us to an habitual disvalue of them, which in time will grow into contempt.
though without Direct scorn or malice, this too familiar use of Divine things, will At last bring us to an habitual disvalue of them, which in time will grow into contempt.
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If we direct our selves by such Rules of caution, we may, by the Grace of God, escape the Epidemical infection that flies almost every where in our days, from the Scoffers that walk after their own Lusts.
If we Direct our selves by such Rules of caution, we may, by the Grace of God, escape the Epidemical infection that flies almost every where in our days, from the Scoffers that walk After their own Lusts.
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One would think there should be no need of such a discourse among a Christian people, who have felt so many Judgements, and enjoy so many mercies, who have the Gospel preach'd to them with so much power and plainness, and have made so long and so zealous a profession of it.
One would think there should be no need of such a discourse among a Christian people, who have felt so many Judgments, and enjoy so many Mercies, who have the Gospel preached to them with so much power and plainness, and have made so long and so zealous a profession of it.
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but if there be, I pray God that we may all lay it to heart, earnestly beseeching him to awaken those that are guilty of this hainous impiety, to see their sin, and their danger, before it be too late;
but if there be, I pray God that we may all lay it to heart, earnestly beseeching him to awaken those that Are guilty of this heinous impiety, to see their since, and their danger, before it be too late;
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begging all in the Name and Mediation of Christ our Lord, to whom with the Father, and Holy Ghost, be all Honour and adoration henceforth, and for ever.
begging all in the Name and Mediation of christ our Lord, to whom with the Father, and Holy Ghost, be all Honour and adoration henceforth, and for ever.
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for we are exceedingly filled with Contempt. Our soul is exceedingly filled with the Scorning of those that are at ease; and with the Contempt of the Proud.
for we Are exceedingly filled with Contempt. Our soul is exceedingly filled with the Scorning of those that Are At ease; and with the Contempt of the Proud.
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and vicissitudes which attend all things that are of a mutable nature. One while, 'tis in a fair and flourishing condition; orderly without, and united within:
and vicissitudes which attend all things that Are of a mutable nature. One while, it's in a fair and flourishing condition; orderly without, and united within:
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beautiful in its external appearance, and more so in its inward holiness and peace: And then, its Heaven is overcast, clouds and thick darkness rest upon it:
beautiful in its external appearance, and more so in its inward holiness and peace: And then, its Heaven is overcast, Clouds and thick darkness rest upon it:
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and rent asunder by Heresies and Divisions: so that the ways of Sion mourn, and her Gates are desolate. In the afflicted state was the Church at the penning of this Psalm: whether its afflictions were from the Tyranny of Antiochus, the Babylonish Captivity, or its own corruptions, I shall not here dispute.
and rend asunder by Heresies and Divisions: so that the ways of Sion mourn, and her Gates Are desolate. In the afflicted state was the Church At the penning of this Psalm: whither its afflictions were from the Tyranny of Antiochus, the Babylonish Captivity, or its own corruptions, I shall not Here dispute.
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It may suffice for us to take notice, that the Church was now in great distress; and that it took the right way of remedy, by applying it self to God for relief:
It may suffice for us to take notice, that the Church was now in great distress; and that it took the right Way of remedy, by applying it self to God for relief:
and therefore I shall begin here, and consider in it: 1. The matter of trouble and complaint: it was contempt and scorning. 2. The degree of it: 'twas exceeding contempt;
and Therefore I shall begin Here, and Consider in it: 1. The matter of trouble and complaint: it was contempt and scorning. 2. The degree of it: 'twas exceeding contempt;
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For misery moves pity, and not contempt, where there is any thing of charity or kindness. So that at this time the Church was low, and hated in its lowness, both which together, make up the occasion of contempt, and the scorning that was consequent to it.
For misery moves pity, and not contempt, where there is any thing of charity or kindness. So that At this time the Church was low, and hated in its lowness, both which together, make up the occasion of contempt, and the scorning that was consequent to it.
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This is one of the most grievous of all evils, exprest well by him that said, Nihil in se gravius habet paupertas, quàm quòd homines efficit ridiculos.
This is one of the most grievous of all evils, expressed well by him that said, Nihil in se Gravius habet paupertas, quàm quòd homines efficit ridiculos.
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even the vertues and the wisdom of the poor are despised. 2. We have the degree of contempt exprest. They were exceedingly contemn'd: and exceedingly fill'd with contempt.
even the Virtues and the Wisdom of the poor Are despised. 2. We have the degree of contempt expressed. They were exceedingly contemned: and exceedingly filled with contempt.
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but very oft from weak, peevish, and mistaken friends: from those that are righteous, and Orthodox overmuch: from the superstitious and ignorantly zealous:
but very oft from weak, peevish, and mistaken Friends: from those that Are righteous, and Orthodox overmuch: from the superstitious and ignorantly zealous:
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from those that have more heat than light; that mean well, but understand little. Such, many times, are more troublesome to the Church, than declar'd opposers:
from those that have more heat than Light; that mean well, but understand little. Such, many times, Are more troublesome to the Church, than declared opposers:
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who had their portion in this life; whose bellies were fill'd with hid treasure, as the Psalmist speaks, Psal. 17. Yea, they had more than heart could wish, Psal. 73. and were such, as said unto their Souls, Soul take thy ease, thou hast Goods laid up for many years, eat, drink,
who had their portion in this life; whose bellies were filled with hid treasure, as the Psalmist speaks, Psalm 17. Yea, they had more than heart could wish, Psalm 73. and were such, as said unto their Souls, Soul take thy ease, thou hast Goods laid up for many Years, eat, drink,
and to put him far from them, for they like not to retain God in their knowledge, Rom. 1. And being thus disposed, they set themselves to quarrel Religion, to dispute against it,
and to put him Far from them, for they like not to retain God in their knowledge, Rom. 1. And being thus disposed, they Set themselves to quarrel Religion, to dispute against it,
They are of two sorts, 1. Such as are made so by their riches and worldly prosperity. 2. Those that are swell'd with the conceit of their Knowledge, Spiritualities, and Graces.
They Are of two sorts, 1. Such as Are made so by their riches and worldly Prosperity. 2. Those that Are swelled with the conceit of their Knowledge, Spiritualities, and Graces.
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Riches make men haughty and insolent, saith Aristotle in his Rhetorick: And a greater than he, having described the prosperity of the wicked, adds, Therefore pride compasseth them about like a chain, Psal. 73. 6. They speak loftily, verse 8. and loftily indeed, for they set their mouth against the heavens, ver. 9. They speak with proud scorn of Religion,
Riches make men haughty and insolent, Says Aristotle in his Rhetoric: And a greater than he, having described the Prosperity of the wicked, adds, Therefore pride Compasseth them about like a chain, Psalm 73. 6. They speak loftily, verse 8. and loftily indeed, for they Set their Mouth against the heavens, ver. 9. They speak with proud scorn of Religion,
and those that are retainers to it. Proud — despisers of them that are good, 2 Tim. 3. 3. 'Tis the vanity of man, that he would fain have others to think him happy: And were it not for the considerations of Religion, and another world that it discovers, the Rich would be, of all men, the most blessed: But Religion denies this, and affronts the vanity of the great. It acquaints us with nobler and surer, with more satisfying and more lasting Riches.
and those that Are retainers to it. Proud — despisers of them that Are good, 2 Tim. 3. 3. It's the vanity of man, that he would fain have Others to think him happy: And were it not for the considerations of Religion, and Another world that it discovers, the Rich would be, of all men, the most blessed: But Religion Denies this, and affronts the vanity of the great. It acquaints us with Nobler and Surer, with more satisfying and more lasting Riches.
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It pronounceth the wicked Rich to be miserable amid their fulness; that they are set in slippery places; that they are brought to desolation as in a moment;
It pronounceth the wicked Rich to be miserable amid their fullness; that they Are Set in slippery places; that they Are brought to desolation as in a moment;
that they shall be consum'd with terrours, and their image, viz. the remembrance of them shall be despised, Psal. 73. On the other side, it teacheth, that the righteous is the truly rich and onely happy man;
that they shall be consumed with terrors, and their image, viz. the remembrance of them shall be despised, Psalm 73. On the other side, it Teaches, that the righteous is the truly rich and only happy man;
and that the little he enjoyes, is better than great riches of the ungodly, Psal. 37. 16. That he is Heir to a mighty inheritance, an heavenly inheritance an everlasting one:
and that the little he enjoys, is better than great riches of the ungodly, Psalm 37. 16. That he is Heir to a mighty inheritance, an heavenly inheritance an everlasting one:
to the inheritance of a Kingdom, to a Kingdom of Glory, a Kingdom among the blessed, whose crown is unmixt and unfading. This outdoth all the splendor and magnificence, all the enjoyments, expectations, and pretences of the Proud who are swell'd by their earthly Riches;
to the inheritance of a Kingdom, to a Kingdom of Glory, a Kingdom among the blessed, whose crown is unmix and unfading. This outdoth all the splendour and magnificence, all the enjoyments, Expectations, and pretences of the Proud who Are swelled by their earthly Riches;
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The wicked that are great, take it in scorn, it should be thought any greatness excels theirs; and that there are riches so much better than those which make them the adored and potent of the world.
The wicked that Are great, take it in scorn, it should be Thought any greatness excels theirs; and that there Are riches so much better than those which make them the adored and potent of the world.
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They cannot bear that the Servants of Religion, whom they have despis'd for wanting Lands and Titles, Feathers and painted Coats, should think of ever being more splendid and more happy than They: and therefore they are ready to scorn Rligion, as phantastick delusion;
They cannot bear that the Servants of Religion, whom they have despised for wanting Lands and Titles, Feathers and painted Coats, should think of ever being more splendid and more happy than They: and Therefore they Are ready to scorn Religion, as fantastic delusion;
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and to account the hopes of it, as the imagery of dreams. They will talk as if Heaven, and the happiness of another world, were only feign'd, to support their spirits, that want the comforts of this. And that the mysterie of living again, was but the crafty contrivance of Priests and Politicians to gain wealth,
and to account the hope's of it, as the imagery of dreams. They will talk as if Heaven, and the happiness of Another world, were only feigned, to support their spirits, that want the comforts of this. And that the mystery of living again, was but the crafty contrivance of Priests and Politicians to gain wealth,
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Or, if the Church and its immediate servants partake of the good things of this world, they think it too much, for those that expect so much in another: They would have them live by Faith purely; intirely on the next world, without enjoying any thing in this. So that by all wayes of violence and oppression they endeavour to deprive them of their properties;
Or, if the Church and its immediate Servants partake of the good things of this world, they think it too much, for those that expect so much in Another: They would have them live by Faith purely; entirely on the next world, without enjoying any thing in this. So that by all ways of violence and oppression they endeavour to deprive them of their properties;
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they treat them with imperious Scorn, speaking grievous things proudly, and contemptuously against the Righteous, Psal. 31. 18. Thus of the first sort of proud Contemners of the Church. There is another, viz.
they Treat them with imperious Scorn, speaking grievous things proudly, and contemptuously against the Righteous, Psalm 31. 18. Thus of the First sort of proud Contemners of the Church. There is Another, viz.
It sets men upon the pinnacle, yea it carries them into the clouds of imagination: and thence they Scornfully look down upon all that are not of the same phanciful height.
It sets men upon the pinnacle, yea it carries them into the Clouds of imagination: and thence they Scornfully look down upon all that Are not of the same fanciful height.
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They choose unto themselves singular wayes, and heap up to themselves Teachers of their own; they put on glorious shews of spirituality and strictness; and make a more refined form of Godliness:
They choose unto themselves singular ways, and heap up to themselves Teachers of their own; they put on glorious shows of spirituality and strictness; and make a more refined from of Godliness:
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while the rest of the Church are in darkness and the shadow of death, cover'd with the night of Ignorance and Superstition: and were it not for them, fire and brimstone, destruction and utter desolation would seize on the rest of men.
while the rest of the Church Are in darkness and the shadow of death, covered with the night of Ignorance and Superstition: and were it not for them, fire and brimstone, destruction and utter desolation would seize on the rest of men.
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But especially, they look on the Ministers of the Church with the greatest and bitterest scorn: they undervalue their abilities, and defame their lives:
But especially, they look on the Ministers of the Church with the greatest and Bitterest scorn: they undervalue their abilities, and defame their lives:
for sad certainties; and confirm them with sighs, and solemn nods (as the others did with Oaths and Dammee 's) as if they were troubled at the evil they report,
for sad certainties; and confirm them with sighs, and solemn nods (as the Others did with Oaths and Damned is) as if they were troubled At the evil they report,
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They'l interpret every harmless action into a miscarriage; and aggravate every the smallest miscarriage with all the most heinous circumstances of guilt and villany.
They'll interpret every harmless actium into a miscarriage; and aggravate every the Smallest miscarriage with all the most heinous Circumstances of guilt and villainy.
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you must be publish'd enemies to the Church, and suspicions will be raised upon you as secret adversaries, and dangerous persons that undermine the foundations. These would set the Church upon an indivisible point,
you must be published enemies to the Church, and suspicions will be raised upon you as secret Adversaries, and dangerous Persons that undermine the foundations. These would Set the Church upon an indivisible point,
This may be understood as a Petition both for, 1. Pardon: And 2. Deliverance. 1. Common contempt is a Judgement, of which sin is the ground and occasion:
This may be understood as a Petition both for, 1. Pardon: And 2. Deliverance. 1. Common contempt is a Judgement, of which since is the ground and occasion:
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For those that honour him, he will honour, 1. Sam. 2. 3. And when a mans waies please the Lord, his enemies shall be at peace with him, Prov. 16. 7. This seems to be the first thing implied in the Petition:
For those that honour him, he will honour, 1. Sam. 2. 3. And when a men ways please the Lord, his enemies shall be At peace with him, Curae 16. 7. This seems to be the First thing implied in the Petition:
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no, 'tis a small thing with them to be judged of mans judgement, 1 Cor. 4. 3. but they make their application to Him that judgeth righteously: if He approves, 'tis no matter who condemns;
no, it's a small thing with them to be judged of men judgement, 1 Cor. 4. 3. but they make their application to Him that Judgeth righteously: if He approves, it's no matter who condemns;
When men hate and contemn their Prince, and his Government, they will scarce dare to vent their spite immediately against him: but do it against his Ministers, and Favorites:
When men hate and contemn their Prince, and his Government, they will scarce Dare to vent their spite immediately against him: but do it against his Ministers, and Favorites:
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and yet even They were a reproach to their neighbours, a scorn and derision to them that were round about them, Psal. 79. 4. Their souls were filled with the scorning of those that were at ease,
and yet even They were a reproach to their neighbours, a scorn and derision to them that were round about them, Psalm 79. 4. Their Souls were filled with the scorning of those that were At ease,
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And the Christian Church that succeeds into all their priviledges, and hath the addition of more and greater; That also hath undergone heavy burdens of contempt ever since it appear'd in the world.
And the Christian Church that succeeds into all their privileges, and hath the addition of more and greater; That also hath undergone heavy burdens of contempt ever since it appeared in the world.
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They reproach'd him in his Life, as a Wine-bibber, a Glutton, a friend of Publicans and sinners; In his Doctrines, as a Deceiver, and Blasphemer; In his Miracles, as a Conjurer and Magician, and one that cast out Devils by Belzebub;
They reproached him in his Life, as a Winebibber, a Glutton, a friend of Publicans and Sinners; In his Doctrines, as a Deceiver, and Blasphemer; In his Miracles, as a Conjurer and Magician, and one that cast out Devils by Belzebub;
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in his Declarations, and rightful claims, as an ignominious Impostor: And at his Death, they loaded him with all the marks of contempt and reproach imaginable:
in his Declarations, and rightful claims, as an ignominious Impostor: And At his Death, they loaded him with all the marks of contempt and reproach imaginable:
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And if the Master had such usage, what were the servants to expect? If He be call'd Belzebub, what must they look for? Matth. 10. 25. They could expect no other than contempt and reproach, and they had it in full measure.
And if the Master had such usage, what were the Servants to expect? If He be called Belzebub, what must they look for? Matthew 10. 25. They could expect no other than contempt and reproach, and they had it in full measure.
And the disciples that were made by their Ministry and endeavours, had trial of cruel mockings, and scourgings, bonds and imprisonment; and were forced to wander about in Sheep-kins and Goat-skins, destitute, afflicted, tormented, as the Apostle speaks to the Hebrews, Heb. 11.
And the Disciples that were made by their Ministry and endeavours, had trial of cruel mockings, and scourgings, bonds and imprisonment; and were forced to wander about in Sheep-kins and Goatskins, destitute, afflicted, tormented, as the Apostle speaks to the Hebrews, Hebrew 11.
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They suffered reproach from the carnal proud, their enemies without, Jews and Heathens: and from the spiritual proud that pretended to be within, the Gnosticks, those vile Fanaticks of the first times, who boasted that they were more knowing,
They suffered reproach from the carnal proud, their enemies without, jews and heathens: and from the spiritual proud that pretended to be within, the Gnostics, those vile Fanatics of the First times, who boasted that they were more knowing,
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they spoke swelling words of vanity, had mens persons in admiration, heap'd up teachers, crept into houses, led captive silly women, despised dominions, spoke evil of dignities, caused divisions, separated themselves, as they are described by the Apostles:
they spoke swelling words of vanity, had men's Persons in admiration, heaped up Teachers, crept into houses, led captive silly women, despised Dominions, spoke evil of dignities, caused divisions, separated themselves, as they Are described by the Apostles:
and utterly unacquainted with the heights and spiritualities of the Gospel; and therefore they scorn'd their company, and communion, and went out from among them.
and utterly unacquainted with the heights and spiritualities of the Gospel; and Therefore they scorned their company, and communion, and went out from among them.
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By the blessing of God we enjoy a Constitution, Apostolical in its Doctrine, Primitive in its Government; decent in its Ceremonies; grave and pious in its Liturgy; We have the Scriptures, the Creeds, the Sacraments, the main Ordinances,
By the blessing of God we enjoy a Constitution, Apostolical in its Doctrine, Primitive in its Government; decent in its Ceremonies; grave and pious in its Liturgy; We have the Scriptures, the Creeds, the Sacraments, the main Ordinances,
and clear from the vanities, and Enthusiasms that have overspread some pretended Protestants on that; our Church hath rejected the painted bravery of the one;
and clear from the vanities, and Enthusiasms that have overspread Some pretended Protestants on that; our Church hath rejected the painted bravery of the one;
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Her cloathing is decent and not gaudy; Hath all that which may assist reverence, without any thing that can directly minister to vanity or superstition.
Her clothing is decent and not gaudy; Hath all that which may assist Reverence, without any thing that can directly minister to vanity or Superstition.
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And now, one would think, that such a Church as this, might escape the contempt of the Proud, and that it would be rever'd (at least) among the professors of the same Faith and Religion. But alas!
And now, one would think, that such a Church as this, might escape the contempt of the Proud, and that it would be revered (At least) among the professors of the same Faith and Religion. But alas!
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For, its Government, the most Apostolical, and most Catholick, is decryed by the spiritual proud, as Antichristian and Tyrannical: Its worship, the purest and most primitive, reproach'd as Idolatrous, and avoided by them as the Plague:
For, its Government, the most Apostolical, and most Catholic, is decried by the spiritual proud, as Antichristian and Tyrannical: Its worship, the Purest and most primitive, reproached as Idolatrous, and avoided by them as the Plague:
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Its penalties the greatest (its Excommunications that were so justly terrible heretofore) slighted and despised, as if they were but meer Buggs and Scare-crows: Its Ceremonies, those few comely Rites it enjoyes, declam'd against with loud outcries,
Its penalties the greatest (its Excommunications that were so justly terrible heretofore) slighted and despised, as if they were but mere Bugs and Scarecrows: Its Ceremonies, those few comely Rites it enjoys, declaimed against with loud Outcries,
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Such contempt is pour'd upon this excellent Church, and all this reproach it suffers from the spiritual proud, who think themselves wiser than the Aged, not because they keep, but because they break the Laws,
Such contempt is poured upon this excellent Church, and all this reproach it suffers from the spiritual proud, who think themselves Wiser than the Aged, not Because they keep, but Because they break the Laws,
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In the last days shall come Scoffers, walking after their own lusts, 2 Pet. 3. 3. Pharisaical as well Dehauch'd Scoffers, who walk after their phantastical, as the others do after their carnal lusts;
In the last days shall come Scoffers, walking After their own Lustiest, 2 Pet. 3. 3. Pharisaical as well Dehauched Scoffers, who walk After their fantastical, as the Others do After their carnal Lustiest;
But the Church suffers contempt also from the other sort, the carnal proud have her exceedingly in derision, and make mouths at her. And we are faln into an Age, in which to be a Church, and to profess Religion, not this, or that, but any, is occasion enough, with some (and God knows not a few) for contempt and scorning.
But the Church suffers contempt also from the other sort, the carnal proud have her exceedingly in derision, and make mouths At her. And we Are fallen into an Age, in which to be a Church, and to profess Religion, not this, or that, but any, is occasion enough, with Some (and God knows not a few) for contempt and scorning.
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The fool, in old time, said in his heart, There no God, Psal. 14. 1. but that folly hath put off its modesty in ours: and vile men now set more than their hearts against the Heavens, Psal. 73. 9. 'Tis wit to deride Religion,
The fool, in old time, said in his heart, There no God, Psalm 14. 1. but that folly hath put off its modesty in ours: and vile men now Set more than their hearts against the Heavens, Psalm 73. 9. It's wit to deride Religion,
And by reason of the one sort of proud contemners, and the other, it may too justly complain in the words of the Jewish Church in the Lamentations, I am a derision to all my people;
And by reason of the one sort of proud contemners, and the other, it may too justly complain in the words of the Jewish Church in the Lamentations, I am a derision to all my people;
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I desire not to speak fond, or overweaning things, but this I think I may say with justice, That no Church in the world enjoyes a more truly learned, and sober Clergy than this;
I desire not to speak found, or overweening things, but this I think I may say with Justice, That no Church in the world enjoys a more truly learned, and Sobrium Clergy than this;
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grounded upon the Relation they have to God, as his Embassadours, and Stewards of his Mysteries; and the nobleness and importance of the business they are employed in, the conducting the souls of men to everlasting happiness.
grounded upon the Relation they have to God, as his ambassadors, and Stewards of his Mysteres; and the nobleness and importance of the business they Are employed in, the conducting the Souls of men to everlasting happiness.
and we are exposed by our character and employment to disesteem and neglect. 'Tis true, we are guilty of many sins and imperfections, that may occasion disrespect;
and we Are exposed by our character and employment to disesteem and neglect. It's true, we Are guilty of many Sins and imperfections, that may occasion disrespect;
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Yea every Mote in our eye, is made a beam, every infirmity is blown up to an height of villany; and every vice of which any person among us is guilty, is reflected upon the whole Order.
Yea every Mote in our eye, is made a beam, every infirmity is blown up to an height of villainy; and every vice of which any person among us is guilty, is reflected upon the Whole Order.
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but were either another race of creatures, or out laws of this. The Apostle suppos'd it reasonable, we should be counted worthy of double honour; but the world thinks single respect too much for us, and treble contempt scarce enough.
but were either Another raze of creatures, or out laws of this. The Apostle supposed it reasonable, we should be counted worthy of double honour; but the world thinks single respect too much for us, and triple contempt scarce enough.
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So that we might pass well enough in the world, and, for ought I know, might meet tolerable reception in it, were it not that God hath honour'd us with the dignity of being his immediate Servants,
So that we might pass well enough in the world, and, for ought I know, might meet tolerable reception in it, were it not that God hath honoured us with the dignity of being his immediate Servants,
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So that God himself is affronted, and Religion vilified by the excessive, unreasonable contempt that is put upon the dispensers of his Truths and Laws:
So that God himself is affronted, and Religion vilified by the excessive, unreasonable contempt that is put upon the dispensers of his Truths and Laws:
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And 'tis pity that our concernment in this matter will not permit us without incurring more reproach, roundly to reprove this indignity to our Lord and theirs, who hath sent us in the most important errand to them.
And it's pity that our concernment in this matter will not permit us without incurring more reproach, roundly to reprove this indignity to our Lord and theirs, who hath sent us in the most important errand to them.
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Upon the whole, we see, how great reason we have to be cautious, that we contribute not to the contempt that is on Religion and our selves, and justifie this impious barbarous Age in it.
Upon the Whole, we see, how great reason we have to be cautious, that we contribute not to the contempt that is on Religion and our selves, and justify this impious barbarous Age in it.
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And there is no better advice can be given to secure us from it, than that of St. Paul to Timothy, 1 Tim. 4. 16. Take heed unto thy self, and to the doctrine.
And there is no better Advice can be given to secure us from it, than that of Saint Paul to Timothy, 1 Tim. 4. 16. Take heed unto thy self, and to the Doctrine.
In order hereunto I humbly recommend these Cautions in paticular, that we take care not to be found guilty of, 1. Pharisaism. 2. Immorality, or, 3. Negligence in our calling.
In order hereunto I humbly recommend these Cautions in particular, that we take care not to be found guilty of, 1. Pharisaism. 2. Immorality, or, 3. Negligence in our calling.
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and the temper of the Age, but knows it to be the present interest both of Church and Religion, that Pharisaism, which is the general humour that runs through all the Proud Sects, should be discountenanc'd and detected;
and the temper of the Age, but knows it to be the present Interest both of Church and Religion, that Pharisaism, which is the general humour that runs through all the Proud Sects, should be discountenanced and detected;
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Vice makes any one contemptible among good men, and us despicable among all. The worst have an abhorrence of Debauchery, or any degree of Prophaneness in the Clergy: The best things degenerated, are worst.
Vice makes any one contemptible among good men, and us despicable among all. The worst have an abhorrence of Debauchery, or any degree of Profaneness in the Clergy: The best things degenerated, Are worst.
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Though (as things are in the present Age) we are disabled from doing much to promote Religion by our Doctrine; yet we may disserve it much by our lives. The best that we can say doth but little good; but the least evil that we do, is cause of great hurt and mischief.
Though (as things Are in the present Age) we Are disabled from doing much to promote Religion by our Doctrine; yet we may disserve it much by our lives. The best that we can say does but little good; but the least evil that we do, is cause of great hurt and mischief.
Or if we do nothing that is morally evil, yet such is the world now, that advantage will be taken of the least appearance; every thing shall be urg'd against us that the wit of malice can make criminal;
Or if we do nothing that is morally evil, yet such is the world now, that advantage will be taken of the least appearance; every thing shall be urged against us that the wit of malice can make criminal;
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And therefore it exceedingly concerns us to heed the Rule of the Apostle, Avoid all appearances of evil, 1 Thes. 5. 22. we should take care not to come within the shadow of it.
And Therefore it exceedingly concerns us to heed the Rule of the Apostle, Avoid all appearances of evil, 1 Thebes 5. 22. we should take care not to come within the shadow of it.
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We live in an Age, in which 'tis not enough for a Clergyman to be innocent, there is much wisdom and prudence necessary to keep that from having a stain upon it.
We live in an Age, in which it's not enough for a Clergyman to be innocent, there is much Wisdom and prudence necessary to keep that from having a stain upon it.
for who is sufficient for these things, 2 Cor. 2. 16. and when we have done all, we are unprofitable Servants, Luke 17. 10. 'Tis little we can do, God knows, to make the world wiser or better; it is too wise, in conceit, to be taught;
for who is sufficient for these things, 2 Cor. 2. 16. and when we have done all, we Are unprofitable Servants, Lycia 17. 10. It's little we can do, God knows, to make the world Wiser or better; it is too wise, in conceit, to be taught;
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I have exprest these cautions in a negative way, but hope it will be understood, that the positive duties are included. When I say, we are not to be Pharisaical in our Religion;
I have expressed these cautions in a negative Way, but hope it will be understood, that the positive duties Are included. When I say, we Are not to be Pharisaical in our Religion;
When I caution against immoral lives, I imply, that ours ought to be very virtuous and religious: When I give the rule against negligence, I have taken care to be understood to mean likewise, that the greatest sedulity and diligence is our duty.
When I caution against immoral lives, I imply, that ours ought to be very virtuous and religious: When I give the Rule against negligence, I have taken care to be understood to mean likewise, that the greatest sedulity and diligence is our duty.
So that avoid contempt we cannot; but we shall not deserve it, if our Doctrine be guided by our end; and that is the Glory of God in the Salvation of those that hear us.
So that avoid contempt we cannot; but we shall not deserve it, if our Doctrine be guided by our end; and that is the Glory of God in the Salvation of those that hear us.
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and such mean ones as the gaining the reputation of being Witty, Eloquent, or Learned: for when they miss their aim (as they do always with the wise ) they fall under extream contempt with them.
and such mean ones as the gaining the reputation of being Witty, Eloquent, or Learned: for when they miss their aim (as they do always with the wise) they fallen under extreme contempt with them.
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and therefore should design and endeavour to be as plain as we can, both in our Doctrines and Expressions, avoiding hard words, and senseless phrases, and speaking in the proper, natural, easie way, which is most profitable for the ignorant,
and Therefore should Design and endeavour to be as plain as we can, both in our Doctrines and Expressions, avoiding hard words, and senseless phrases, and speaking in the proper, natural, easy Way, which is most profitable for the ignorant,
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3. And for the accommodation of the memories, as well as the understandings of the generality of hearers, our Discourses should be in clear, facile, and distinct methods; not involv'd in confusions, nor spun out into nice divisions, or numerous particulars.
3. And for the accommodation of the memories, as well as the understandings of the generality of hearers, our Discourses should be in clear, facile, and distinct methods; not involved in confusions, nor spun out into Nicaenae divisions, or numerous particulars.
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4. And because the main work is to perswade, and direct an holy life, our Sermons should mostly be practical, and affectionate: Not but that we may labour to explain, establish,
4. And Because the main work is to persuade, and Direct an holy life, our Sermons should mostly be practical, and affectionate: Not but that we may labour to explain, establish,
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We are not to be concern'd for any Doctrines in our Pulpits, but for the great and certain Articles of Faith and Life; As for our opinions, this is not the place for them:
We Are not to be concerned for any Doctrines in our Pulpits, but for the great and certain Articles of Faith and Life; As for our opinions, this is not the place for them:
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For it is not our business to make people in all points, Orthodox and Knowing; but to endeavour that they may be sincere and good, which is wisdom to salvation. These I take to be proper measures for Preaching, and if he that directs himself by them, be despised for his Doctrine, he will have this comfort, that the contempt he suffers is none of his fault.
For it is not our business to make people in all points, Orthodox and Knowing; but to endeavour that they may be sincere and good, which is Wisdom to salvation. These I take to be proper measures for Preaching, and if he that directs himself by them, be despised for his Doctrine, he will have this Comfort, that the contempt he suffers is none of his fault.
Now 'tis an almost universal principle among men, that Religion and the Worship of God require the greatest seriousness and zeal; where these are observ'd in peoples carriage to their particular Church, the most are usually inclin'd to have respect for that: on the other side,
Now it's an almost universal principle among men, that Religion and the Worship of God require the greatest seriousness and zeal; where these Are observed in peoples carriage to their particular Church, the most Are usually inclined to have respect for that: on the other side,
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certainly the number must be acknowledg'd to be very small; and if we reckon only such that carry but the appearance of serious Devotion, it will be yet less: so that the Church may almost be tempted to say with him, There is not one godly man left, the righteous are minished from among the children of men.
Certainly the number must be acknowledged to be very small; and if we reckon only such that carry but the appearance of serious Devotion, it will be yet less: so that the Church may almost be tempted to say with him, There is not one godly man left, the righteous Are minished from among the children of men.
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but their bare word, to believe they are of any: While they talk of owning and adhering to the Church, they will not afford the solemn worship of it as much as their bodily presence,
but their bore word, to believe they Are of any: While they talk of owning and adhering to the Church, they will not afford the solemn worship of it as much as their bodily presence,
when time lies upon their hands, and they are in the humour for it; and then again never think of Religion, or Worship, till another accident excites them.
when time lies upon their hands, and they Are in the humour for it; and then again never think of Religion, or Worship, till Another accident excites them.
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And when they come to such Sacred places as this, with what rude boldness do they enter Gods house? and how much carelesness and irreverence do they express in their very looks and garb? Confident negligence seems at present to be a fashion; and the whole carriage after is sutable to this ill beginning.
And when they come to such Sacred places as this, with what rude boldness do they enter God's house? and how much carelessness and irreverence do they express in their very looks and garb? Confident negligence seems At present to be a fashion; and the Whole carriage After is suitable to this ill beginning.
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What toying, talking, gazing, laughing, and other rude follies may we observe in the midst of the most solemn parts of worship? and how much slightness and playsomness in speaking of serving God, being devout, saying prayers, and such like serious things after it?
What toying, talking, gazing, laughing, and other rude follies may we observe in the midst of the most solemn parts of worship? and how much slightness and playsomness in speaking of serving God, being devout, saying Prayers, and such like serious things After it?
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Now when these carriages are observ'd (not to mention worse ) in those that say they are of the Church of England, how readily doth it dispose the generality of men, who judge by bare appearance, to think amiss of the Church that is ordinarily thus treated by its members;
Now when these carriages Are observed (not to mention Worse) in those that say they Are of the Church of England, how readily does it dispose the generality of men, who judge by bore appearance, to think amiss of the Church that is ordinarily thus treated by its members;
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and if you would not be accessary to its increase and growth (if it be capable of any more) beware of this carelesness and irreverence to the Religion you profess.
and if you would not be accessary to its increase and growth (if it be capable of any more) beware of this carelessness and irreverence to the Religion you profess.
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If Religion be a real thing, and not a meer imagination (as nothing is more certain) it then requires our greatest zeal and venerations; and the most serious exercise of our faculties, and endeavours:
If Religion be a real thing, and not a mere imagination (as nothing is more certain) it then requires our greatest zeal and venerations; and the most serious exercise of our faculties, and endeavours:
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and vindicate it and us from the scorning of those that are at ease, and the contempt of the proud. Let us endeavour so to worship, that the fervour of our piety may equal the truth of our profession;
and vindicate it and us from the scorning of those that Are At ease, and the contempt of the proud. Let us endeavour so to worship, that the fervour of our piety may equal the truth of our profession;
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NOtwithstanding the manifold and immediate Transactions of God with the people of the Jews; yet were they a dull and stupid generation, addicted very much to the matters of sense, and indisposed to things of spiritual and invisible nature.
NOtwithstanding the manifold and immediate Transactions of God with the people of the jews; yet were they a dull and stupid generation, addicted very much to the matters of sense, and indisposed to things of spiritual and invisible nature.
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For the Sadducees say, there is no Resurrection, neither Angels, nor Spirit, Acts 23. 8. These put the Question here to our Saviour in a case of a woman, who successively had seven Husbands, whose Wife she should be at the Resurrection, from ver. 22. to the 28. which captious Query they intended for an Argument against the Doctrine of another Life.
For the Sadducees say, there is no Resurrection, neither Angels, nor Spirit, Acts 23. 8. These put the Question Here to our Saviour in a case of a woman, who successively had seven Husbands, whose Wife she should be At the Resurrection, from for. 22. to the 28. which captious Query they intended for an Argument against the Doctrine of Another Life.
since they neither marry, nor are given in marriage, that have attain'd unto it, but are like the Angels of God, ver. 30. and then, takes occasion to prove the Resurrection, or Living again of the dead, out of the writings of Moses, the only Scripture the Sadducees allow'd, ver. 31, 32.
since they neither marry, nor Are given in marriage, that have attained unto it, but Are like the Angels of God, ver. 30. and then, Takes occasion to prove the Resurrection, or Living again of the dead, out of the writings of Moses, the only Scripture the Sadducees allowed, ver. 31, 32.
Now the NONLATINALPHABET, the Resurrection of the dead undertaken to be shewn, was not the Resurrection of the body (though that be a great truth also) since the argument doth not reach this; For one who believes that the soul lives after death, may say, That God is the God of Abraham, Isaac, and Jacob, though the body doth not rise; for they are living in their souls, which are their true selves.
Now the, the Resurrection of the dead undertaken to be shown, was not the Resurrection of the body (though that be a great truth also) since the argument does not reach this; For one who believes that the soul lives After death, may say, That God is the God of Abraham, Isaac, and Jacob, though the body does not rise; for they Are living in their Souls, which Are their true selves.
And therefore the Conclusion our Saviour went about to prove was, that There is another Life, which the Sadducees deny'd and endeavour'd by this Question, though very weakly, to overthrow.
And Therefore the Conclusion our Saviour went about to prove was, that There is Another Life, which the Sadducees denied and endeavoured by this Question, though very weakly, to overthrow.
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We are faln into an Age wherein, among some, and those not a few, 'tis a piece of Gallantry to be an Infidel: and Heroically great to have outgrown the panick terrours of another world.
We Are fallen into an Age wherein, among Some, and those not a few, it's a piece of Gallantry to be an Infidel: and Heroically great to have outgrown the panic terrors of Another world.
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The wantonness of some hath disputed all the Articles of the Christian Creed; and the lusts of others have taken advantage thence boldly to deny them.
The wantonness of Some hath disputed all the Articles of the Christian Creed; and the Lustiest of Others have taken advantage thence boldly to deny them.
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In like manner, while we treat with the modern Sadducees, we must not offer Arguments from the Testimony of these or other Scriptures, which they value not;
In like manner, while we Treat with the modern Sadducees, we must not offer Arguments from the Testimony of these or other Scriptures, which they valve not;
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Prosperity is temptation to wantonness and excess: Adversity to murmuring and impatience: Riches are anxiety and care; and poverty, a complicated misery:
Prosperity is temptation to wantonness and excess: Adversity to murmuring and impatience: Riches Are anxiety and care; and poverty, a complicated misery:
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He that increaseth knowledge increaseth trouble, Eccl. 1. 18. and the soul without it is not good, Prov. 19. 2. Our enjoyments satiate, and weary us; and disappointments are smart afflictions;
He that increases knowledge increases trouble, Ecclesiastes 1. 18. and the soul without it is not good, Curae 19. 2. Our enjoyments satiate, and weary us; and disappointments Are smart afflictions;
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There's a fire in our breasts that consumes us, and we die by the same flame by which we live. Nor is the condition of our bodies less sad and tragical:
There's a fire in our breasts that consumes us, and we die by the same flame by which we live. Nor is the condition of our bodies less sad and tragical:
This is our portion, and our lot is this. And these miseries of the present state afford us the comfort of the Conclusion, That there is another: and that this is not all the Life of man.
This is our portion, and our lot is this. And these misery's of the present state afford us the Comfort of the Conclusion, That there is Another: and that this is not all the Life of man.
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Otherwise, with how much reason might we expostulate as Job did, Job 3. 20. Why was light given unto man? why was the Sun suffer'd to see a thing so miserable? why did we not go from the darkness of the Womb to that of the Grave;
Otherwise, with how much reason might we expostulate as Job did, Job 3. 20. Why was Light given unto man? why was the Sun suffered to see a thing so miserable? why did we not go from the darkness of the Womb to that of the Grave;
These suppositions are not consistent with the perfections of the Divine nature, and yet would be sad realities if this Life were all; and there were nothing else to succeed it.
These suppositions Are not consistent with the perfections of the Divine nature, and yet would be sad realities if this Life were all; and there were nothing Else to succeed it.
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2. I prove there is another Life, from the unequal distribution of good and evil in this. The passages of the present world are a very Chaos; there must be a world of light and order.
2. I prove there is Another Life, from the unequal distribution of good and evil in this. The passages of the present world Are a very Chaos; there must be a world of Light and order.
the Oppressed go down complaining into darkness; and providence seems as silent as the Grave. Wickedness hath Vertue's Livery and reward, and the Patrimony of Innocence is beggery and unhappiness.
the Oppressed go down complaining into darkness; and providence seems as silent as the Grave. Wickedness hath Virtue's Livery and reward, and the Patrimony of Innocence is beggary and unhappiness.
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Providence seems now by glorious successes to countenance the Alchoran, and the Tyrant Ottoman spreads his victorious Arms, and is flesh'd in Triumphs.
Providence seems now by glorious Successes to countenance the Alcoran, and the Tyrant Ottoman spreads his victorious Arms, and is fleshed in Triumphos.
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The race is not to the swift, nor the battel to the strong, nor bread to men of understanding, Eccl. 9. 11. But the things of Earth seem to be distributed by a kind of blind Lottery, and to justifie the conclusion of the Atheist, that the moral world (as he supposeth of the natural ) is rul'd by a fortuitous range of undesign'd events.
The raze is not to the swift, nor the battle to the strong, nor bred to men of understanding, Ecclesiastes 9. 11. But the things of Earth seem to be distributed by a kind of blind Lottery, and to justify the conclusion of the Atheist, that the moral world (as he Supposeth of the natural) is ruled by a fortuitous range of undesigned events.
And thence we may conclude, that all things shall at last be clear'd, and order'd according to the Rules of exactest Justice and Decorum: And since it is not done in this life, we with much reason expect and believe another.
And thence we may conclude, that all things shall At last be cleared, and ordered according to the Rules of Exactest justice and Decorum: And since it is not done in this life, we with much reason expect and believe Another.
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No, certainly, He that gives the hungry Beasts their meat in due season, and sends his showers at the appointed time, to refresh the dry and parched ground;
No, Certainly, He that gives the hungry Beasts their meat in due season, and sends his showers At the appointed time, to refresh the dry and parched ground;
I descend to the SECOND, the Frame and Constitution of our own natures. And under this, shall consider our Reasons, Passions, Appetites, and Instincts: from each of which I shall infer something for the proof of a future Being. I begin I.
I descend to the SECOND, the Frame and Constitution of our own nature's. And under this, shall Consider our Reasons, Passion, Appetites, and Instincts: from each of which I shall infer something for the proof of a future Being. I begin I.
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in order to the filling of our bellies, and the pleasing of our Senses? What need of a power of drawing one thing from another in a chain of long dependances;
in order to the filling of our bellies, and the pleasing of our Senses? What need of a power of drawing one thing from Another in a chain of long dependences;
So that if this were our only state, and the advantages of the body our end and happiness, our reasons then are not only needless but hurtful; especially when they are employ'd upon the highest and noblest objects.
So that if this were our only state, and the advantages of the body our end and happiness, our Reasons then Are not only needless but hurtful; especially when they Are employed upon the highest and Noblest objects.
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Besides, 'Tis not agreeing with the divine wisdom, as 'tis discover'd in the whole Analogy of things, to make such noble faculties for so low and mean services:
Beside, It's not agreeing with the divine Wisdom, as it's discovered in the Whole Analogy of things, to make such noble faculties for so low and mean services:
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Yea, they maintain war against the Laws of the mind, and lead us into captivity to the Law of sin and death, Rom. 7. They fight against reason and one another,
Yea, they maintain war against the Laws of the mind, and led us into captivity to the Law of since and death, Rom. 7. They fight against reason and one Another,
For certainly Reason was intended to be the ruling principle in reasonable creatures, and this Reign of passion is an usurpation in our natures, that must not last always. Passion is well defin'd by Zeno to be an unnatural, over-boiling motion: and 'tis not credible, that reasonable creatures should during their whole being, continue under violent hurries, and brutish force.
For Certainly Reason was intended to be the ruling principle in reasonable creatures, and this Reign of passion is an usurpation in our nature's, that must not last always. Passion is well defined by Zeno to be an unnatural, overboiling motion: and it's not credible, that reasonable creatures should during their Whole being, continue under violent hurries, and brutish force.
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but some there is ▪ and the Empire of Conscience is begun in the vertuous. This is the other thing in the temper of our Passions to be consider'd, viz.
but Some there is ▪ and the Empire of Conscience is begun in the virtuous. This is the other thing in the temper of our Passion to be considered, viz.
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For as from the obscure discoveries of Sense, in an Infant in the Womb, we may argue there is another state, wherein the sensitive faculties that have begun to shew themselves, shall act with more advantage and perfection;
For as from the Obscure discoveries of Sense, in an Infant in the Womb, we may argue there is Another state, wherein the sensitive faculties that have begun to show themselves, shall act with more advantage and perfection;
In like manner those Essayes of the soul towards a better Life in the vertuous, is an Argument that indeed there is one; and that this present state is but the Womb of the future.
In like manner those Essays of the soul towards a better Life in the virtuous, is an Argument that indeed there is one; and that this present state is but the Womb of the future.
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the NONLATINALPHABET, the true, proper rational Life (as Plotinus calls it) but in this world 'tis very incompleat and defective; and therefore there is another, in which it shall grow up to the fulness of its stature and perfection.
the, the true, proper rational Life (as Plotinus calls it) but in this world it's very incomplete and defective; and Therefore there is Another, in which it shall grow up to the fullness of its stature and perfection.
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I come in order to argue the same, III. From our Desires and Appetites in two instances, viz. (1.) Their dissatisfactions with the things of the present World;
I come in order to argue the same, III. From our Desires and Appetites in two instances, viz. (1.) Their dissatisfactions with the things of the present World;
and every thing rests in its own Element: And therefore the restlesness and inquietudes of men in the present Life are an Argument that we are not yet where we should be,
and every thing rests in its own Element: And Therefore the restlessness and inquietudes of men in the present Life Are an Argument that we Are not yet where we should be,
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And now, if all the delights and comforts we are to expect, were of this sort, the best men are in the worst condition, in losing all their share of their proper pleasure and felicity;
And now, if all the delights and comforts we Are to expect, were of this sort, the best men Are in the worst condition, in losing all their share of their proper pleasure and felicity;
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2. The Bent of the desires of Good men towards another world, is a probable inducement to believe, There is another. Indeed the greatest part of mankind is so miserably sunk into earth and sense, that they feel no such tendencies or propensions,
2. The Bent of the Desires of Good men towards Another world, is a probable inducement to believe, There is Another. Indeed the greatest part of mankind is so miserably sunk into earth and sense, that they feel no such tendencies or propensions,
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1. For the first, the Doctrine of a Life to Come, hath not been the opinion only of concern'd Priests, or designing Politicians; of melancholy Superstitionists, or distracted Enthusiasts. It hath not been the conceit of a single Age,
1. For the First, the Doctrine of a Life to Come, hath not been the opinion only of concerned Priests, or designing Politicians; of melancholy Superstitionists, or distracted Enthusiasts. It hath not been the conceit of a single Age,
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The cold Russian, and scorch'd Moor; the barbarous American, and spruce Graecian; the soft Chinese, and the rough Tartar, though vastly different in all other things,
The cold Russian, and scorched Moor; the barbarous American, and spruce Grecian; the soft Chinese, and the rough Tartar, though vastly different in all other things,
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yet they agree in this, That there is another world, and that we are immortal. And 'tis the observation of Pliny, that those barbarous people that have neither Cloathes to cover their nakedness,
yet they agree in this, That there is Another world, and that we Are immortal. And it's the observation of pliny, that those barbarous people that have neither Clothes to cover their nakedness,
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Now this general effect must have some general cause, which cannot be any general deception; For it is not morally possible, that those who are at so vast a distance in place,
Now this general Effect must have Some general cause, which cannot be any general deception; For it is not morally possible, that those who Are At so vast a distance in place,
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or if that be not, 'tis the other, which seems most probable, viz. that God hath inserted it into our reasonable natures; or by his providence hath conveyed it into the minds of all men, which is Tantamont unto it.
or if that be not, it's the other, which seems most probable, viz. that God hath inserted it into our reasonable nature's; or by his providence hath conveyed it into the minds of all men, which is Tantamount unto it.
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Children and great Houses, and noble Deeds, and Books, and Monuments; yea, and as if Earth wanted things sufficiently lasting to satisfie this appetite of Immortality; men have placed themselves in the regions of incorruption,
Children and great Houses, and noble deeds, and Books, and Monuments; yea, and as if Earth wanted things sufficiently lasting to satisfy this appetite of Immortality; men have placed themselves in the regions of incorruption,
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Now this universal thirst after such an imaginary Immortality is an inducement to believe, there is a real one: Since did we cease to be, assoon as we die and disappear to this world, such an appetite would be unreasonable and ridiculous:
Now this universal thirst After such an imaginary Immortality is an inducement to believe, there is a real one: Since did we cease to be, As soon as we die and disappear to this world, such an appetite would be unreasonable and ridiculous:
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For why should we desire a precarious being in a name and memory, if our true selves were so shortly to be nothing? Of what concernment is it to us to be remembred,
For why should we desire a precarious being in a name and memory, if our true selves were so shortly to be nothing? Of what concernment is it to us to be remembered,
and we were to go into an eternal silence and oblivion? What would a Stone be the better for being accounted one of the Ancient Pillars of Seth? or a piece of wood in beeing esteemed a Sacred Relique of the Cross? The summ is, Mankind hath an appetite of posthumous Memory, which would be senseless, and to no purpose if there be no Life but this: Now God implants no Instincts in his creatures that are futilous and in vain; and therefore hence also we may conclude, that there is a Future Being.
and we were to go into an Eternal silence and oblivion? What would a Stone be the better for being accounted one of the Ancient Pillars of Seth? or a piece of wood in being esteemed a Sacred Relic of the Cross? The sum is, Mankind hath an appetite of posthumous Memory, which would be senseless, and to no purpose if there be no Life but this: Now God implants no Instincts in his creatures that Are futilous and in vain; and Therefore hence also we may conclude, that there is a Future Being.
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And these considerations in conjunction may amount to a moral demonstration, and have force enough to obtain assent from those that are not stupid or unreasonable.
And these considerations in conjunction may amount to a moral demonstration, and have force enough to obtain assent from those that Are not stupid or unreasonable.
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But yet the strongest proofs are those from the Scripture, and all the Arguments that demonstrate the Truth of Christianity, prove also the certainly of a Life after this. For one of the great designs of the Holy Jesus, was to bring Immortality to light, and (as I noted before) he gave visible evidence of a future existence by his own Resurrection. So that those that could not reason and dispute, and see truth at distance in principles, might however be convinced by a Demonstration to the Sense; and those that could not be fully assured by the reasonings of Philosophers, which many of them were very deep, and many uncertain, and many unsound and false, might yet be perswaded by the miracles which were wrought by Christ and his Apostles to confirm those Doctrines, which they taught, of rewards and punishments in another Life; And that there are such, every thing in the whole Gospel either supposeth or proves.
But yet the Strongest proofs Are those from the Scripture, and all the Arguments that demonstrate the Truth of Christianity, prove also the Certainly of a Life After this. For one of the great designs of the Holy jesus, was to bring Immortality to Light, and (as I noted before) he gave visible evidence of a future existence by his own Resurrection. So that those that could not reason and dispute, and see truth At distance in principles, might however be convinced by a Demonstration to the Sense; and those that could not be Fully assured by the reasonings of Philosophers, which many of them were very deep, and many uncertain, and many unsound and false, might yet be persuaded by the Miracles which were wrought by christ and his Apostles to confirm those Doctrines, which they taught, of rewards and punishments in Another Life; And that there Are such, every thing in the Whole Gospel either Supposeth or Proves.
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I therefore omit that sort of proof, as not needed by those that embrace the Scripture; and for others that believe it not, the Reasons taken thence will be of no force with such men.
I Therefore omit that sort of proof, as not needed by those that embrace the Scripture; and for Others that believe it not, the Reasons taken thence will be of no force with such men.
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for the reason mention'd in the beginning, viz. because they are speculative and nice; and so not proper for such discourses as this; nor are they usually of much force upon the mind.
for the reason mentioned in the beginning, viz. Because they Are speculative and Nicaenae; and so not proper for such discourses as this; nor Are they usually of much force upon the mind.
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and would have all to end here. They will crown themselves with Rosebuds, and leave tokens of their mirth in every place; they'l let no Flower of the Spring pass by them, nor lose any part of voluptuousness: and this they would have to be their whole portion, and their only lot to be this. Away then ye melancholick dreams,
and would have all to end Here. They will crown themselves with Rosebuds, and leave tokens of their mirth in every place; They'll let no Flower of the Spring pass by them, nor loose any part of voluptuousness: and this they would have to be their Whole portion, and their only lot to be this. Away then you melancholic dreams,
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nor have such a restraint upon his appetites, as the dread of an after-reckoning. The fool hath said in his heart, there is no God, Psal. 14. 1. it follows, They are become abominable.
nor have such a restraint upon his appetites, as the dread of an After reckon. The fool hath said in his heart, there is no God, Psalm 14. 1. it follows, They Are become abominable.
It ties mens thoughts down to present and sensible things, and hinders their prospect into the Regions of Immortality. It makes them like to the objects of their pleasures,
It ties men's thoughts down to present and sensible things, and hinders their prospect into the Regions of Immortality. It makes them like to the objects of their pleasures,
and by how much the more sacred the truths are which they reject, by so much greater, they reckon, is the honour of their own sagacity, in finding out the deceit, by which so many have been abus'd and misled.
and by how much the more sacred the truths Are which they reject, by so much greater, they reckon, is the honour of their own sagacity, in finding out the deceit, by which so many have been abused and misled.
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and perfect in knowledge as soon, and some of them before they have begun. If their accomplishments be measur'd by their confidence and their scorn, they are the greatest Wits among men;
and perfect in knowledge as soon, and Some of them before they have begun. If their accomplishments be measured by their confidence and their scorn, they Are the greatest Wits among men;
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and particularly this; yet they will never by such ways obtain it from those who are really that, which they affect to be thought. It is the known observation of one who held a high place among the Wits of his Age, That a little Philosophy and knowledge inclines men to be Infidels and Atheists, but the greater measures set the mind right in Religion,
and particularly this; yet they will never by such ways obtain it from those who Are really that, which they affect to be Thought. It is the known observation of one who held a high place among the Wits of his Age, That a little Philosophy and knowledge inclines men to be Infidels and Atheists, but the greater measures Set the mind right in Religion,
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So that who takes this way to be accounted a Wit, makes himself a Fool to the wise; without gaining the reputation of being wise among other Fools besides those of his own sort.
So that who Takes this Way to be accounted a Wit, makes himself a Fool to the wise; without gaining the reputation of being wise among other Fools beside those of his own sort.
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and fill it with a thousand extravagant images and chimaera 's about it, which will be all taken for clear light and solemn certainties, while the wind sits right: But then alas!
and fill it with a thousand extravagant Images and chimaera is about it, which will be all taken for clear Light and solemn certainties, while the wind sits right: But then alas!
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anon the scene alters, and a change in the habit of the body disposeth the man to other thoughts; and so all is flung away as delusion; and the Enthusiast is strongly carried down by the over-bearing of his melancholy, into the doleful conceit of his mortality, and the belief that he shall die like the Beasts that perish. And that that humour disposeth men naturally to such apprehensions, we may see in Job, who spake in the trouble of his spirit, and in the bitterness of his mind, he said, There is hope of a Tree if it be cut down, that it will sprout,
anon the scene alters, and a change in the habit of the body Disposeth the man to other thoughts; and so all is flung away as delusion; and the Enthusiast is strongly carried down by the overbearing of his melancholy, into the doleful conceit of his mortality, and the belief that he shall die like the Beasts that perish. And that that humour Disposeth men naturally to such apprehensions, we may see in Job, who spoke in the trouble of his Spirit, and in the bitterness of his mind, he said, There is hope of a Tree if it be Cut down, that it will sprout,
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and where is he? Job 14. He seems to speak in this and other passages like an Epicurean, or a Sadducee: and the question looks comfortless and discouraging, ver. 14. If a man die, shall be live again? The good man was under the disorder of a great and just sadness,
and where is he? Job 14. He seems to speak in this and other passages like an Epicurean, or a Sadducee: and the question looks comfortless and discouraging, ver. 14. If a man die, shall be live again? The good man was under the disorder of a great and just sadness,
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and that represented all things as dark and dismal to his wounded phancy, and seem'd sometimes to deprive him of the only remaining comfort, the hope of a better condition in another world.
and that represented all things as dark and dismal to his wounded fancy, and seemed sometime to deprive him of the only remaining Comfort, the hope of a better condition in Another world.
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and expresseth his expectation of a Future Life, immediately after the passage of greatest doubt ( All the days of my appointed time will I wait till my change come ) Yet those whose principles are fastned only by their phancies, and the impulse of present belief, are in great danger to be lost in such temptations.
and Expresses his expectation of a Future Life, immediately After the passage of greatest doubt (All the days of my appointed time will I wait till my change come) Yet those whose principles Are fastened only by their fancies, and the impulse of present belief, Are in great danger to be lost in such temptations.
Thus are some men disposed to Infidelity by their own Enthusiasms, and the same too frequently give occasion to others to laugh at the belief of a future Being, by representing that state in various shapes, and under very odd disguises. I Am next to shew, III. What the denial of a future Life infers, in the reasoning and consequence of it.
Thus Are Some men disposed to Infidelity by their own Enthusiasms, and the same too frequently give occasion to Others to laugh At the belief of a future Being, by representing that state in various shapes, and under very odd disguises. I Am next to show, III. What the denial of a future Life infers, in the reasoning and consequence of it.
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1. It follows hence, that man is but a better beast; and those Wits speak agreeably to this principle, that (whether in earnest or in jest) Satyrize humane nature,
1. It follows hence, that man is but a better beast; and those Wits speak agreeably to this principle, that (whither in earnest or in jest) Satirize humane nature,
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For if this Life be all, we have the same end and happiness with the bruits; and they are happier of the two, in that they have lesser cares, and fewer disappointments than we.
For if this Life be all, we have the same end and happiness with the bruits; and they Are Happier of the two, in that they have lesser Cares, and fewer disappointments than we.
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Our Reason and Religion, upon which we so much value our selves, according to this doctrine, are but chains of imaginations; and those but refined sense:
Our Reason and Religion, upon which we so much valve our selves, according to this Doctrine, Are but chains of Imaginations; and those but refined sense:
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and so the soul and principle of action, is no other in us, than it is in them; and we differ but little more than one sort of Beasts doth from another;
and so the soul and principle of actium, is no other in us, than it is in them; and we differ but little more than one sort of Beasts does from Another;
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namely, than the more stupid doth from those that are more sprightly and sagacious. And then farewell the Prerogatives and dignity of humane nature. Man is but a Beast of prey, and his use of and dominion over the other creatures, is but a proud usurpation over his equals. So that this opinion degrades our natures,
namely, than the more stupid does from those that Are more sprightly and sagacious. And then farewell the Prerogatives and dignity of humane nature. Man is but a Beast of prey, and his use of and dominion over the other creatures, is but a proud usurpation over his equals. So that this opinion degrades our nature's,
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If a man live in Sensuality and fulness of pleasure, what a cutting thought is it to consider, that in a little time he must bid adieu to this, and to all felicity for ever? And if his life be in trouble and discomfort;
If a man live in Sensuality and fullness of pleasure, what a cutting Thought is it to Consider, that in a little time he must bid adieu to this, and to all felicity for ever? And if his life be in trouble and discomfort;
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how terrible is it to reflect, that he must go from being miserable to be nothing? How can those think of parting with their possessions and enjoyments, that have nothing else to expect? or,
how terrible is it to reflect, that he must go from being miserable to be nothing? How can those think of parting with their possessions and enjoyments, that have nothing Else to expect? or,
how can they bear up under the burdens and vexations of this state, that cannot relieve themselves by the hopes of a better? With what sad pangs of sorrow should we lay our Friends into the Grave;
how can they bear up under the burdens and vexations of this state, that cannot relieve themselves by the hope's of a better? With what sad pangs of sorrow should we lay our Friends into the Grave;
if we had cause to be assured that they were lost eternally? and how could we reflect upon our own mortality, if we were to look for no farther Being? The pleasures of the present Life are gone in a moment,
if we had cause to be assured that they were lost eternally? and how could we reflect upon our own mortality, if we were to look for no farther Being? The pleasures of the present Life Are gone in a moment,
and so professeth himself the common enemy of men, and a Renegado to humane nature. IT will not be needful for me to say much in Applying this Discourse;
and so Professes himself the Common enemy of men, and a Renegado to humane nature. IT will not be needful for me to say much in Applying this Discourse;
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I presume there are few, or none, in this place, but who are ready to profess their belief of a Future Life, and (as I premised) I have not insisted on the proof, to perswade You of this Article;
I presume there Are few, or none, in this place, but who Are ready to profess their belief of a Future Life, and (as I premised) I have not insisted on the proof, to persuade You of this Article;
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but to shew, that the confidence is groundless, which affirms, There is no reason for the great Doctrines of Religion; and to contribute somewhat towards the settlement of the weak, against such temptations.
but to show, that the confidence is groundless, which affirms, There is no reason for the great Doctrines of Religion; and to contribute somewhat towards the settlement of the weak, against such temptations.
and not content our selves with a cold and customary assent, but endeavour to raise our Faith to such an height, that it may have an effectual influence upon our lives.
and not content our selves with a cold and customary assent, but endeavour to raise our Faith to such an height, that it may have an effectual influence upon our lives.
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Let us endeavour by fervent Prayer, and frequent Meditation to invigorate and excite ours to that degree; that it may be a living representation of eternal things;
Let us endeavour by fervent Prayer, and frequent Meditation to invigorate and excite ours to that degree; that it may be a living representation of Eternal things;
what excellent, what heroical, what happy persons should we be in this? Such a Faith would secure us from the flatteries and temptations of this sensual life;
what excellent, what heroical, what happy Persons should we be in this? Such a Faith would secure us from the flatteries and temptations of this sensual life;
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ALthough it might be well expected that the Laws of God should abundantly prevail by vertue of His Authority, and their own native reason and goodness; Yet such is the stupidity and perverseness of men, that these alone have not (usually) any considerable effect upon us:
ALthough it might be well expected that the Laws of God should abundantly prevail by virtue of His authority, and their own native reason and Goodness; Yet such is the stupidity and perverseness of men, that these alone have not (usually) any considerable Effect upon us:
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And therefore God who earnestly desires our Reformation, and our happiness, hath superadded the greatest Sanctions to enforce His Laws, glorious rewards on the one hand,
And Therefore God who earnestly Desires our Reformation, and our happiness, hath superadded the greatest Sanctions to enforce His Laws, glorious rewards on the one hand,
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and most terrible Penalties on the other, and these to be distributed in a most solemn manner, represented in such circumstances as are most apt to work upon our Hopes and Fears:
and most terrible Penalties on the other, and these to be distributed in a most solemn manner, represented in such Circumstances as Are most apt to work upon our Hope's and Fears:
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These in the time of Gentile ignorance God winked at, vers. 30. NONLATINALPHABET He took no notice of those sins (in comparison) He was not so much offended and displeased,
These in the time of Gentile ignorance God winked At, vers. 30. He took no notice of those Sins (in comparison) He was not so much offended and displeased,
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Now since the Son of God is made manifest, to destroy the works of the Devil, and to turn men from those superstitious and idolatrous vanities to the right worship of God in Spirit and in Truth: The plea of ignorance will no longer excuse or extenuate,
Now since the Son of God is made manifest, to destroy the works of the devil, and to turn men from those superstitious and idolatrous vanities to the right worship of God in Spirit and in Truth: The plea of ignorance will no longer excuse or extenuate,
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Of this the Heathens had some obscure notions, as appears among other things, by the stories of their fam'd Judges, that were to call men to account in the other world.
Of this the heathens had Some Obscure notions, as appears among other things, by the stories of their famed Judges, that were to call men to account in the other world.
This hath declared, That there is to be a Judgement Day, Matth. 10. 15. Jude 6. That Christ Jesus is to be the Judge of the quick and the dead, Acts 10. 42. That he shall be revealed from Heaven with his mighty Angels, in flaming fire, 2 Thes. 1. 8. That he shall come with ten thousand of his Saints, Jude 14. That he shall judge the secrets of men according to the Gospel, Rom. 2. 16. That the Dead shall be all raised by a General summons, 1 Cor. 15. 52. and all shall be judg'd according to their works, Rev. 20. 13. The just to eternal life, and the wicked to everlasting punishment, Matth. 25. 46.
This hath declared, That there is to be a Judgement Day, Matthew 10. 15. U^de 6. That christ jesus is to be the Judge of the quick and the dead, Acts 10. 42. That he shall be revealed from Heaven with his mighty Angels, in flaming fire, 2 Thebes 1. 8. That he shall come with ten thousand of his Saints, U^de 14. That he shall judge the secrets of men according to the Gospel, Rom. 2. 16. That the Dead shall be all raised by a General summons, 1 Cor. 15. 52. and all shall be judged according to their works, Rev. 20. 13. The just to Eternal life, and the wicked to everlasting punishment, Matthew 25. 46.
So that the belief of a Judgement Day, is no panick fear or melancholy dream: 'Tis no trick of Politicians, or Mormo of Priests to fright fools and keep the world in awe, but a Truth as certain and undoubted as the Oracles of Truth can make it:
So that the belief of a Judgement Day, is no panic Fear or melancholy dream: It's no trick of Politicians, or Mormo of Priests to fright Fools and keep the world in awe, but a Truth as certain and undoubted as the Oracles of Truth can make it:
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and which do it the greater mischief, Those that put it into contemptible cloathing; or those that pour direct contempt upon it, is not our present business to conjecture.
and which doe it the greater mischief, Those that put it into contemptible clothing; or those that pour Direct contempt upon it, is not our present business to conjecture.
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and dispel those spots and that scumm, which superstition, ignorance and hypocrisie have fastned upon its glorious Face? Is it not fit that the Gospel should at length appear to have been the power of God, and no creature of melancholy or design? Ought it not to be at last confest and known, that Religion was a great Reality, and no cunningly devised Fable? No dream of imagination, or interest of any lust;
and dispel those spots and that scumm, which Superstition, ignorance and hypocrisy have fastened upon its glorious Face? Is it not fit that the Gospel should At length appear to have been the power of God, and no creature of melancholy or Design? Ought it not to be At last confessed and known, that Religion was a great Reality, and no cunningly devised Fable? No dream of imagination, or Interest of any lust;
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In summ, 'Tis just to expect that Religion will be gloriously celebrated and cleared, and reasonable to believe it will be done by the solemnity of a Judgement day.
In sum, It's just to expect that Religion will be gloriously celebrated and cleared, and reasonable to believe it will be done by the solemnity of a Judgement day.
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The Judgements of God are a great Deep, Psal. 36. 6. and His ways past finding out, Rom. 11. 33. The affairs of Providence are full of Mystery and Meanders,
The Judgments of God Are a great Deep, Psalm 36. 6. and His ways passed finding out, Rom. 11. 33. The affairs of Providence Are full of Mystery and Meanders,
God is thought to have own'd what, for unknown reasons, he hath permitted, and to have acted that, which in judgement he hath suffer'd. On the other hand, the best Designs are thought wicked when they prove unprosperous, and the whitest Innocence marked with black characters,
God is Thought to have owned what, for unknown Reasons, he hath permitted, and to have acted that, which in judgement he hath suffered. On the other hand, the best Designs Are Thought wicked when they prove unprosperous, and the whitest Innocence marked with black characters,
as he was of misery, Job 4. The Barbarians inferr'd from the Viper, that St. Paul was a Murderer, Acts 28. 3, 4. And the unbelieving world from the Cross, that the Holy Jesus was a Malefactor.
as he was of misery, Job 4. The Barbarians inferred from the Viper, that Saint Paul was a Murderer, Acts 28. 3, 4. And the unbelieving world from the Cross, that the Holy jesus was a Malefactor.
Thus do men shoot one another out of this crooked bow, and judge the goodness and badness of things by successes, not by Rules; and thereby traduce and abuse Providence by making it speak the language of their affections,
Thus do men shoot one Another out of this crooked bow, and judge the Goodness and badness of things by Successes, not by Rules; and thereby traduce and abuse Providence by making it speak the language of their affections,
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Which things being so in the present world, it is fit that, at last, Providence should be disintangled and absolv'd, that all the world may see the living creatures in the Wheels, Ezek. 1. 20. and the eye that is in the Scepter,
Which things being so in the present world, it is fit that, At last, Providence should be disentangled and absolved, that all the world may see the living creatures in the Wheels, Ezekiel 1. 20. and the eye that is in the Sceptre,
That we may at length understand, that its ways are equal, Ezek. 18. 25. and that all the seeming inequalities prove the shortness of our Reasonings, not the unevenness of its managements;
That we may At length understand, that its ways Are equal, Ezekiel 18. 25. and that all the seeming inequalities prove the shortness of our Reasonings, not the unevenness of its managements;
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that its strangest, and least accountable issues were the Results of Counsel, and govern'd by an infinitely wise mind that shoots it self through all things.
that its strangest, and least accountable issues were the Results of Counsel, and governed by an infinitely wise mind that shoots it self through all things.
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That we may understand the difference between good and prosperous; and the reason of the distance between vertue and success. Why the fire out of the Bramble is permitted to devour the Cedar; and the desert of the wicked is so often the lot of the just.
That we may understand the difference between good and prosperous; and the reason of the distance between virtue and success. Why the fire out of the Bramble is permitted to devour the Cedar; and the desert of the wicked is so often the lot of the just.
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These expectations are reasonable, and in a manner necessary; that mankind may be convinced the events below were not Lotteries, but NONLATINALPHABET full of Providence;
These Expectations Are reasonable, and in a manner necessary; that mankind may be convinced the events below were not Lotteries, but full of Providence;
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and appear to have shot it self up in another world, when it was deprest in this. And so all shall know that there was a God that judged in the Earth, Psal. 58. 11.
and appear to have shot it self up in Another world, when it was depressed in this. And so all shall know that there was a God that judged in the Earth, Psalm 58. 11.
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or excuse them by Necessity, Temptation, the Devil, or Providence. And though we see much sin and vileness assoon as we open our eyes, and look out of doors:
or excuse them by Necessity, Temptation, the devil, or Providence. And though we see much since and vileness As soon as we open our eyes, and look out of doors:
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open only to Him to whom all things are so, and midnight is as bright as noon, ( Psal. 139. 12.) And he will provide that so it shall be to all the world;
open only to Him to whom all things Are so, and midnight is as bright as noon, (Psalm 139. 12.) And he will provide that so it shall be to all the world;
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But the coming Day will set all right, and effectually resolve Pilate 's Question, What is Truth? And then no doubt, The meek and the peaceable, the charitable and the just, who did not dispute, but live;
But the coming Day will Set all right, and effectually resolve Pilate is Question, What is Truth? And then no doubt, The meek and the peaceable, the charitable and the just, who did not dispute, but live;
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These, we have reason to think, shall then be cast out, and receive their portion with the Pharisee, to the shame and disappointment of their confidence, and their hopes.
These, we have reason to think, shall then be cast out, and receive their portion with the Pharisee, to the shame and disappointment of their confidence, and their hope's.
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and cleansed from all debasing mixtures, and represented in their native loveliness and beauty, that they may receive the praises and acclamations of their ancient friends, and acquaintance;
and cleansed from all debasing mixtures, and represented in their native loveliness and beauty, that they may receive the praises and acclamations of their ancient Friends, and acquaintance;
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Upon the whole we see, That the Faith of a Future Judgement is not misbecoming the severest Sons of Reason and Philosophy, but is infinitely agreeable to the faculties of men, and the Analogy of things.
Upon the Whole we see, That the Faith of a Future Judgement is not misbecoming the Severest Sons of Reason and Philosophy, but is infinitely agreeable to the faculties of men, and the Analogy of things.
1. The Trumpet; either some divine universal vertue; or the voice of some mighty Angel, crying, Arise ye Dead, and come to Judgement. Methinks I hear that voice;
1. The Trumpet; either Some divine universal virtue; or the voice of Some mighty Angel, crying, Arise you Dead, and come to Judgement. Methinks I hear that voice;
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The Hypocrite droops to consider that his painting and his shame are to be brought out of the night and silence of the Grave, into a naked, and open day;
The Hypocrite droops to Consider that his painting and his shame Are to be brought out of the night and silence of the Grave, into a naked, and open day;
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The Earth, and Air, and Sea, and Death, and Hell shall give up their Dead, Rev. 20. 13. And so Adam and the Patriarchs, and all the Ancient Sages, with their Sons,
The Earth, and Air, and Sea, and Death, and Hell shall give up their Dead, Rev. 20. 13. And so Adam and the Patriarchs, and all the Ancient Sages, with their Sons,
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And He is the Man whom God hath ordain'd to judge the world in Righteousness. And this is the next thing in the Text to be consider'd, viz. III. The person appointed, The Man whom he hath ordain'd:
And He is the Man whom God hath ordained to judge the world in Righteousness. And this is the next thing in the Text to be considered, viz. III. The person appointed, The Man whom he hath ordained:
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And this is the Man Christ Jesus, even the Man, who being in the form of God, thought it no robberry to be equal with God, Phil. 2. 6. The same is He who is ordain'd of God to be the Judge of the quick and the dead, Act. 10. 42.
And this is the Man christ jesus, even the Man, who being in the from of God, Thought it no robberry to be equal with God, Philip 2. 6. The same is He who is ordained of God to be the Judge of the quick and the dead, Act. 10. 42.
'Tis but just that He, who laid by his ancient Glory, and cloath'd himself in the Livery of guilt and shame, should re-assume that native Majesty and splendour in the face of universal mankind:
It's but just that He, who laid by his ancient Glory, and clothed himself in the Livery of guilt and shame, should reassume that native Majesty and splendour in the face of universal mankind:
'Tis fit that That Holy and Divine Person, who was buffeted and affronted, condemned and crucified by an abusive and injurious world, should righteously judge his Judges.
It's fit that That Holy and Divine Person, who was buffeted and affronted, condemned and Crucified by an abusive and injurious world, should righteously judge his Judges.
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And that Pontius Pilate and the Jews may be convinc'd that He whom they called King in scorn, is really a greater Emperour than Caesar: And that those who were scandal'd at the Cross, and a verse to the belief of an humble Saviour, may see the shame and confutation of their Infidelity, and their Folly;
And that Pontius Pilate and the jews may be convinced that He whom they called King in scorn, is really a greater Emperor than Caesar: And that those who were scandaled At the Cross, and a verse to the belief of an humble Saviour, may see the shame and confutation of their Infidelity, and their Folly;
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For who can bear that dazzling Glory? who can stand before a Throne surrounded with incomprehensible Light and Flame? This Glory is therefore allay'd by the interposal of humane nature;
For who can bear that dazzling Glory? who can stand before a Throne surrounded with incomprehensible Light and Flame? This Glory is Therefore allayed by the interposal of humane nature;
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I Come now to the IV. General to be consider'd — He will judge the World in Righteousness — viz. (1.) By a Rule: Not by unaccountable humour, or arbitrary Will; Not by hidden Decrees, or secret scrowls of Predestination. But by those plain and open Records that are in our Houses, and our Hands;
I Come now to the IV. General to be considered — He will judge the World in Righteousness — viz. (1.) By a Rule: Not by unaccountable humour, or arbitrary Will; Not by hidden Decrees, or secret scrowls of Predestination. But by those plain and open Records that Are in our Houses, and our Hands;
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The Books shall be opened, Rev. 20. 12. and the Books the Rules of Righteousness, are the Law and the Gospel. The one strictly requires perfect obedience, the other accepts of sincere.
The Books shall be opened, Rev. 20. 12. and the Books the Rules of Righteousness, Are the Law and the Gospel. The one strictly requires perfect Obedience, the other accepts of sincere.
And while mens lives and actions are compared with this Rule, all mankind is distrest, and a cloud hangs upon the brow of the most religious and most innocent.
And while men's lives and actions Are compared with this Rule, all mankind is distressed, and a cloud hangs upon the brow of the most religious and most innocent.
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the other Book is opened, and out of it is read Grace and Peace, and multiplyed Pardons to all the followers of the Lamb, who have believ'd in the Crucified Jesus, and testified that Faith by their Repentance, and sincere obedience:
the other Book is opened, and out of it is read Grace and Peace, and multiplied Pardons to all the followers of the Lamb, who have believed in the crucified jesus, and testified that Faith by their Repentance, and sincere Obedience:
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But shame and darkness, and new confusions; Death, Horrour, and everlasting Destruction from the presence of God and of his Christ, to all the stubborn rejecters of His Grace, who would not have him to Rule over them,
But shame and darkness, and new confusions; Death, Horror, and everlasting Destruction from the presence of God and of his christ, to all the stubborn rejecters of His Grace, who would not have him to Rule over them,
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And God will judge the secrets of men, saith St. Paul, according to my Gospel, Rom. 2. So that believing Penitents that are not perfect according to the Law of Works, may plead their sincerity, their Faith, Repentance, and new obedience, which is their perfection according to the Law of Pardon: And this will be accepted by the Judge with a gracious Air,
And God will judge the secrets of men, Says Saint Paul, according to my Gospel, Rom. 2. So that believing Penitents that Are not perfect according to the Law of Works, may plead their sincerity, their Faith, Repentance, and new Obedience, which is their perfection according to the Law of Pardon: And this will be accepted by the Judge with a gracious Air,
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He invites them to Him with the voice of pity and endearment, and ravisheth their souls with the pleasant sound of Come ye blessed of my Father, Matth. 25. 34. O the Ecstasies that are in that Sentence!
He invites them to Him with the voice of pity and endearment, and ravisheth their Souls with the pleasant found of Come you blessed of my Father, Matthew 25. 34. O the Ecstasies that Are in that Sentence!
Did unfaln Angels ever know such another? or can there be more transport in ten thousand Hallelujahs? Certainly, the boundless imagination it self cannot form an Idea of that rapture,
Did unfallen Angels ever know such Another? or can there be more transport in ten thousand Hallelujahs? Certainly, the boundless imagination it self cannot from an Idea of that rapture,
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The summ is, The World shall be judg'd in Righteousness, viz. according to a Rule, and not by meer power and will: A Rule! not the strict and severe one of the Law, but the sweet and gracious one of the Gospel; whose Righteousness is Faith, and sincere obedience, which in the Great Day shall be accepted, and gloriously rewarded.
The sum is, The World shall be judged in Righteousness, viz. according to a Rule, and not by mere power and will: A Rule! not the strict and severe one of the Law, but the sweet and gracious one of the Gospel; whose Righteousness is Faith, and sincere Obedience, which in the Great Day shall be accepted, and gloriously rewarded.
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2. God will judge the World in Righteousness, viz. with impartial equity. To evidence this, let us consider the Judge in the three great qualifications of his WISDOM, JUSTICE, and POWER.
2. God will judge the World in Righteousness, viz. with impartial equity. To evidence this, let us Consider the Judge in the three great qualifications of his WISDOM, JUSTICE, and POWER.
and Pomp. He that tugg'd at the Oar, assoon as the Commander of Legions: And the poor fellow that follow'd the Plough, shall have as much right done him,
and Pomp. He that tugged At the Oar, As soon as the Commander of Legions: And the poor fellow that followed the Plough, shall have as much right done him,
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3. He is powerful. All power is in his hands, both in Heaven and on Earth, Mat. 28. 18. So that he can execute his Sentence without resistance or possibility of rescue.
3. He is powerful. All power is in his hands, both in Heaven and on Earth, Mathew 28. 18. So that he can execute his Sentence without resistance or possibility of rescue.
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Yea, could we climb up into Heaven, that is His; descend we to the Centre, He is there; or if even as far as Hell, His power reacheth thither also, Psal. 139. 8.
Yea, could we climb up into Heaven, that is His; descend we to the Centre, He is there; or if even as Far as Hell, His power reaches thither also, Psalm 139. 8.
Methinks I see the pale looks, and the shivering motions, the gazing eye and listening ear, the distracted face and trembling hand of the most proud and daring sinner.
Methinks I see the pale looks, and the shivering motions, the gazing eye and listening ear, the distracted face and trembling hand of the most proud and daring sinner.
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And after this first amazement, See how the trembling-multitude run distracted up and down, Some into corners to cover, others into companies to consult:
And After this First amazement, See how the trembling-multitude run distracted up and down, some into corners to cover, Others into companies to consult:
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Hills, Caves, and all are His, whom the frighted Fugitives would avoid, and will not, cannot conceal His enemies from His eye, that strikes through the Earth as through a Globe of Crystal. What shall they do then;
Hills, Caves, and all Are His, whom the frighted Fugitives would avoid, and will not, cannot conceal His enemies from His eye, that strikes through the Earth as through a Globe of Crystal. What shall they do then;
Had they never heard of this solemn time, they would have been astonish'd but not so much affrighted; It would have been their wonder, but not so much their misery. Had they not been told of this great appearance,
Had they never herd of this solemn time, they would have been astonished but not so much affrighted; It would have been their wonder, but not so much their misery. Had they not been told of this great appearance,
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And these Preachers that were most infallible, and most urgent, prest the Truth of these things upon their Faith and affections with all evidence and importunity, sutableness of address and accommodation to their Reason and their Interest;
And these Preachers that were most infallible, and most urgent, pressed the Truth of these things upon their Faith and affections with all evidence and importunity, suitableness of address and accommodation to their Reason and their Interest;
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they assented, but slept, they were awakened, but sunk again into a careless slumber; they said they believ'd, but were not concern'd; convinc'd a little, but not perswaded; Perswaded, but not resolv'd; Resolv'd, and presently let out of mind what they had concluded.
they assented, but slept, they were awakened, but sunk again into a careless slumber; they said they believed, but were not concerned; convinced a little, but not persuaded; Persuaded, but not resolved; Resolved, and presently let out of mind what they had concluded.
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And now when the sight of the Judgement Day shall thorowly awaken them to consider those invitations and warnings they had to prepare for it, what inward anguish will they feel at the thoughts of their sottishness and neglects? And methinks I hear the sinner thus inveighing against himself:
And now when the sighed of the Judgement Day shall thoroughly awaken them to Consider those invitations and Warnings they had to prepare for it, what inward anguish will they feel At the thoughts of their sottishness and neglects? And methinks I hear the sinner thus inveighing against himself:
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Brutish Soul! Where was thy reason? where was thy Self-love? where were thy reflections? where was thy Providence? couldst thou not look beyond the grates of flesh,
Brutish Soul! Where was thy reason? where was thy Self-love? where were thy reflections? where was thy Providence? Couldst thou not look beyond the grates of Flesh,
or didst thou see, and wouldst betray me into this danger and this misery? wert thou diverted by greater matters? or hadst thou any thing of more necessity, or concernment to engage thy thoughts? was the sordid flesh a better friend than that triumphant Jesus? or the world an enjoyment like those rewards he will now dispense? were thy pleasures comparable to the joyes of the happy expectants of this Time? or thy little policies of equal moment with the affairs of this day? O how wild and absurd are these questions now!
or didst thou see, and Wouldst betray me into this danger and this misery? Wertenberg thou diverted by greater matters? or Hadst thou any thing of more necessity, or concernment to engage thy thoughts? was the sordid Flesh a better friend than that triumphant jesus? or the world an enjoyment like those rewards he will now dispense? were thy pleasures comparable to the Joys of the happy expectants of this Time? or thy little policies of equal moment with the affairs of this day? O how wild and absurd Are these questions now!
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and why were they not alwayes such in thy esteem? Yea, why didst thou determine on the unreasonable side? what can the fondling flesh, and eht world do for thee? what relish now in those pleasures that are gone out in stenchand shame? What profit in those designs whose objects are vanish'd with thy hopes? O how shall I answer this Judge? what shall I say to the black indictment that lies against me? why did I abuse his love,
and why were they not always such in thy esteem? Yea, why didst thou determine on the unreasonable side? what can the fondling Flesh, and eht world do for thee? what relish now in those pleasures that Are gone out in stenchand shame? What profit in those designs whose objects Are vanished with thy hope's? O how shall I answer this Judge? what shall I say to the black indictment that lies against me? why did I abuse his love,
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as an intolerable burthen, and choose darkness, death and misery before light, and life, and glory? what can I say to my Judge? what to my self? Cover me shame and blushing;
as an intolerable burden, and choose darkness, death and misery before Light, and life, and glory? what can I say to my Judge? what to my self? Cover me shame and blushing;
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The wrath I have been treasuring up! and the evils that I fear'd, but would not endeavour to avoid! These are come upon me; Mercy is at an end; and pardon is no more;
The wrath I have been treasuring up! and the evils that I feared, but would not endeavour to avoid! These Are come upon me; Mercy is At an end; and pardon is no more;
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O my soul! saith the transported admirer, How reasonable was thy Faith; and how unjust were thy Fears? How small were the troubles of thy night, to the pleasures of this day? and how injurious were thy complaints to so glorious an expectation? O blessed tears that end in such triumphs! O pleasant sorrow that ends in rapture! Was it such comfort that our Lord promised to those that mourn? was this the time I did so coldly expect,
Oh my soul! Says the transported admirer, How reasonable was thy Faith; and how unjust were thy Fears? How small were the Troubles of thy night, to the pleasures of this day? and how injurious were thy complaints to so glorious an expectation? Oh blessed tears that end in such Triumphos! Oh pleasant sorrow that ends in rapture! Was it such Comfort that our Lord promised to those that mourn? was this the time I did so coldly expect,
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and so indifferently regard? Is this the Saviour I loved so little? and was this that Lord I was so careless to obey? Is this He whom the flesh and world tempted me so often to deny;
and so indifferently regard? Is this the Saviour I loved so little? and was this that Lord I was so careless to obey? Is this He whom the Flesh and world tempted me so often to deny;
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and whose interest could do so little with me? Stupid soul! How unworthy art thou of this sight of Glory? and how more unworthy of the favour of this glorious and triumphant Jesus? O the grace that pardons such great defects;
and whose Interest could do so little with me? Stupid soul! How unworthy art thou of this sighed of Glory? and how more unworthy of the favour of this glorious and triumphant jesus? O the grace that Pardons such great defects;
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For at the conclusion of the Judgement we shall pass with the Judge to those Regions of Bliss and Triumph, where we are to dwell with him to eternal Ages, singing Hallelujahs to God the Father, Son, and Holy Ghost;
For At the conclusion of the Judgement we shall pass with the Judge to those Regions of Bliss and Triumph, where we Are to dwell with him to Eternal Ages, singing Hallelujahs to God the Father, Son, and Holy Ghost;
SERMON IX. JONAH III. 5. So the people of Nineveh believed God, and proclaimed a Fast, and put on Sackcloth, from the greatest of them even to the least of them.
SERMON IX. JONAH III. 5. So the people of Nineveh believed God, and proclaimed a Fast, and put on sackcloth, from the greatest of them even to the least of them.
and plunged him into the Deep, where a Fish prepared, swallowed the Prophet, who having been three days in that Belly of Hell was by Miracle discharg'd upon the Shoar:
and plunged him into the Deep, where a Fish prepared, swallowed the Prophet, who having been three days in that Belly of Hell was by Miracle discharged upon the Shore:
though the Prince of Peace was the Preacher of them: and therefore elsewhere he passionately expostulated with them upon the score of the same perverseness,
though the Prince of Peace was the Preacher of them: and Therefore elsewhere he passionately expostulated with them upon the score of the same perverseness,
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But Jonah succeeds on one, as wicked, and much greater, in the very first attempt he makes on it, v. 4. And Jonah began to enter into the City a days journey,
But Jonah succeeds on one, as wicked, and much greater, in the very First attempt he makes on it, v. 4. And Jonah began to enter into the city a days journey,
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According to the same Scheme of Speech, our Saviour speaks, If I had not done the works that no man ever did, they had had no sin: (viz. ) theirs had not been so great, not such in comparison.
According to the same Scheme of Speech, our Saviour speaks, If I had not done the works that no man ever did, they had had no since: (viz.) theirs had not been so great, not such in comparison.
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But now, notwithstanding the allowances the divine goodness makes for a state of Ignorance, and consequent Infirmity, the sins of these Ninevites were such as called for the severest judgements, even desolation [ Destruction ] — Nineveh shall be destroyed.
But now, notwithstanding the allowances the divine Goodness makes for a state of Ignorance, and consequent Infirmity, the Sins of these Ninevites were such as called for the Severest Judgments, even desolation [ Destruction ] — Nineveh shall be destroyed.
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What this destruction was in particular, whether Fire from Heaven, such as destroyed Sodom and Gomorrha; or an Inundation of waters, such as had over-whelmed divers Cities and Countreys;
What this destruction was in particular, whither Fire from Heaven, such as destroyed Sodom and Gomorrha; or an Inundation of waters, such as had overwhelmed diverse Cities and Countries';
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a sudden surprize of Foreign Enemies, such as that of the Barbarous Nations among the Romans; or of the Europeans on the Americans; or else any unexpected violent commotion among themselves, by Massacre, or Rebellion;
a sudden surprise of Foreign Enemies, such as that of the Barbarous nations among the Romans; or of the Europeans on the Americans; or Else any unexpected violent commotion among themselves, by Massacre, or Rebellion;
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Blasphemy, Prophane Swearing, Perjury, Luxury, Uncleanness, Drunkenness, Disobedience, Murder, Treason, Violence, Oppression, all the deadly sins, whatever is contrary to found Religion, and true Doctrine, Reign, Triumph, brave the Sun, are fashionable, almost creditable!
Blasphemy, Profane Swearing, Perjury, Luxury, Uncleanness, drunkenness, Disobedience, Murder, Treason, Violence, Oppression, all the deadly Sins, whatever is contrary to found Religion, and true Doctrine, Reign, Triumph, brave the Sun, Are fashionable, almost creditable!
besides all which, the Providence of God, and the Circumstances of our affairs, and all things about us call loudly, that we should prepare our selves to meet the Lord coming to reckon with us; but, alas!
beside all which, the Providence of God, and the circumstances of our affairs, and all things about us call loudly, that we should prepare our selves to meet the Lord coming to reckon with us; but, alas!
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Whither shall I flee from thy Spirit? Ps. What shall we do then? must we sit down in despondency, in despair of Mercy? is there no Remedy, no way? Blessed be God, there is one;
Whither shall I flee from thy Spirit? Ps. What shall we do then? must we fit down in despondency, in despair of Mercy? is there no Remedy, no Way? Blessed be God, there is one;
and ought, in their place.) No, they lookt on the Evil threatned, as from the Lord, with whom there was no contending, against whom there was no contriving,
and ought, in their place.) No, they looked on the Evil threatened, as from the Lord, with whom there was no contending, against whom there was no contriving,
These they understood without a Prophet, and believed before the preaching of Jonah. God hath conveyed some main knowledge of himself to all his world,
These they understood without a Prophet, and believed before the preaching of Jonah. God hath conveyed Some main knowledge of himself to all his world,
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Chapter the first of the same Epistle, all the World is his, the Souls of men especially so, of his Family, his Off-spring (as it were) Bone of his Bone, Flesh of his Flesh,
Chapter the First of the same Epistle, all the World is his, the Souls of men especially so, of his Family, his Offspring (as it were) Bone of his Bone, Flesh of his Flesh,
that alone was not sufficient, and therefore God sends them a Prophet, not an Angel to destroy (like those sent to Sodom, ) not a common ordinary Messenger from among themselves, their case required more;
that alone was not sufficient, and Therefore God sends them a Prophet, not an Angel to destroy (like those sent to Sodom,) not a Common ordinary Messenger from among themselves, their case required more;
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when the Native Light, and convictions are not sufficient, they shall have an external Preacher, such was Philip to the Aethiopian Eunuch, Acts 8. And an Angel sent to Cornelius to direct him to an Apostle, Acts 10. Thus was Jonah sent to the Ninevites, and doubtless many other good Heathens were so assisted.
when the Native Light, and convictions Are not sufficient, they shall have an external Preacher, such was Philip to the aethiopian Eunuch, Acts 8. And an Angel sent to Cornelius to Direct him to an Apostle, Acts 10. Thus was Jonah sent to the Ninevites, and doubtless many other good heathens were so assisted.
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and carnal Interest, and this their Belief is interpreted as faith in God. To believe his Messengers coming in his name, and with his Truth, is Believing him,
and carnal Interest, and this their Belief is interpreted as faith in God. To believe his Messengers coming in his name, and with his Truth, is Believing him,
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No, these (more likely) were but the Summ, the Text, the Burden of his Sermon, which probably he amplified with all those Considerations, that were apt to move, and awaken:
No, these (more likely) were but the Sum, the Text, the Burden of his Sermon, which probably he amplified with all those Considerations, that were apt to move, and awaken:
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that saw the Fish swallow him, and the Tempest quieted upon it, might have come into Nineveh before him, diverted from their intended voyage by the Storm, meeting him again,
that saw the Fish swallow him, and the Tempest quieted upon it, might have come into Nineveh before him, diverted from their intended voyage by the Storm, meeting him again,
or as those Mockers, the Apostle speaks of, who scoffingly said, where is the promise (to them it was threatning) of his coming? when he was at the door;
or as those Mockers, the Apostle speaks of, who scoffingly said, where is the promise (to them it was threatening) of his coming? when he was At the door;
And what was this Belief of theirs? was it cold, indifferent, unconcerned assent only? no, it was a Faith, powerful and active, that wrought a mighty change,
And what was this Belief of theirs? was it could, indifferent, unconcerned assent only? no, it was a Faith, powerful and active, that wrought a mighty change,
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This is a Rite of Humiliation and Repentance, in which we acknowledge our unworthiness, and our vileness, that we merit not common mercies, but deserve the greatest punishments;
This is a Rite of Humiliation and Repentance, in which we acknowledge our unworthiness, and our vileness, that we merit not Common Mercies, but deserve the greatest punishments;
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and this anciently, and in all times was also exprest by Sack-cloth, and vile cloathing, whereby these Ninevites likewise set out their wretchedness, and ill deservings.
and this anciently, and in all times was also expressed by sackcloth, and vile clothing, whereby these Ninevites likewise Set out their wretchedness, and ill deservings.
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Earnest, affectionate Prayer, exprest by crying mightily unto God, v. 8. This also is a Duty generally acknowledg'd through the world, in all the ages,
Earnest, affectionate Prayer, expressed by crying mightily unto God, v. 8. This also is a Duty generally acknowledged through the world, in all the ages,
or they are of lower signification, and mean only Angels, or nobler Souls departed, in which sense the Scripture saith, There are Gods many. So that the Romanists cannot this way justifie themselves from the Imputation of Idolatry, by alledging, that they worship one,
or they Are of lower signification, and mean only Angels, or Nobler Souls departed, in which sense the Scripture Says, There Are God's many. So that the Romanists cannot this Way justify themselves from the Imputation of Idolatry, by alleging, that they worship one,
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for if we continue to do wickedly, we may expect to be destroyed, both we and our King. This, all the considerations of the next state demand, loudly call for, all manner of Reasons from both the worlds urge and enforce this:
for if we continue to do wickedly, we may expect to be destroyed, both we and our King. This, all the considerations of the next state demand, loudly call for, all manner of Reasons from both the world's urge and enforce this:
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The Greatest is not too great to humble himself before the God of Heaven, nor the least too little to be consider'd by him, all Flesh had corrupted it self, all were become abominable in their doings,
The Greatest is not too great to humble himself before the God of Heaven, nor the least too little to be considered by him, all Flesh had corrupted it self, all were become abominable in their doings,
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and therefore all were concern'd to be greatly affected, and deeply humbled, from the greatest to the least [ From the Greatest. ] There the Humiliation begun, The King descended from his Throne,
and Therefore all were concerned to be greatly affected, and deeply humbled, from the greatest to the least [ From the Greatest. ] There the Humiliation begun, The King descended from his Throne,
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The great draw their Trains after them, Natural Pride and Ambition, make all desirous to imitate them, their Example is largely diffusive and infectious, and makes sins fashionable:
The great draw their Trains After them, Natural Pride and Ambition, make all desirous to imitate them, their Exampl is largely diffusive and infectious, and makes Sins fashionable:
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their sins quickly over-spread, and debauch a Nation, and therefore, 'twas fit, that Repentance should begin here, where, probably, many of their sins did;
their Sins quickly overspread, and debauch a nation, and Therefore, 'twas fit, that Repentance should begin Here, where, probably, many of their Sins did;
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as their Guilt is often greatest, so the publick consequent Judgements (many times) fall heaviest upon them. Two late dreadful Judgements we have been under, Fire and Pestilence:
as their Gilded is often greatest, so the public consequent Judgments (many times) fallen Heaviest upon them. Two late dreadful Judgments we have been under, Fire and Pestilence:
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In the Name of God let us all pray that a deep Spirit of Humiliation may be upon them, that they may reflect on the greatest of their sins in their Nature,
In the Name of God let us all pray that a deep Spirit of Humiliation may be upon them, that they may reflect on the greatest of their Sins in their Nature,
that they may lay aside all Vanity, Luxury, and Intemperance, Rioting and Drunkenness, Chambering and Wantonness, the Dalilahs, the dearest sins, those of Pride and Pleasure, the sins by which the Nation hath been made drunk, poysoned, debauched and depraved, that they may mourn for these great crying Iniquities,
that they may lay aside all Vanity, Luxury, and Intemperance, Rioting and drunkenness, Chambering and Wantonness, the Delilahs, the dearest Sins, those of Pride and Pleasure, the Sins by which the nation hath been made drunk, poisoned, debauched and depraved, that they may mourn for these great crying Iniquities,
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or so diligent in our great and most weighty Imployment, so much concern'd for the good of the Church or Interests of mens Souls as we ought to have been;
or so diligent in our great and most weighty Employment, so much concerned for the good of the Church or Interests of men's Souls as we ought to have been;
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Let them make themselves deeply sensible, not only of the gross carnal Evils, but of the Spiritual Iniquities, malice, bitter zeal, contempt of Rulers,
Let them make themselves deeply sensible, not only of the gross carnal Evils, but of the Spiritual Iniquities, malice, bitter zeal, contempt of Rulers,
and betters, Schism, Separation, waywardness, and the like; and not excuse and extenuate their sins; charge others, and lessen their own by Pharisaical comparisons;
and betters, Schism, Separation, waywardness, and the like; and not excuse and extenuate their Sins; charge Others, and lessen their own by Pharisaical comparisons;
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Now I shall endeavour to enforce this great, this most seasonable, this most necessary duty, by several considerations taken from the circumstances of the Repentance of the men of Nineveh,
Now I shall endeavour to enforce this great, this most seasonable, this most necessary duty, by several considerations taken from the Circumstances of the Repentance of the men of Nineveh,
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1. They were Heathens, such as the Prophet speaks, had not the knowledge of Gods Law, ( viz. ) in the fulness and expressness of it; and yet they Repented.
1. They were heathens, such as the Prophet speaks, had not the knowledge of God's Law, (viz.) in the fullness and expressness of it; and yet they Repented.
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And shall we continue our Impenitency and Obduration? Are there Flowers in the Wilderness and none in the Garden? Do the wild Beasts of the Forest hear his voice,
And shall we continue our Impenitency and Obduration? are there Flowers in the Wilderness and none in the Garden? Do the wild Beasts of the Forest hear his voice,
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and wasted our strength, and consumed our Treasure, and filled us with horrour and desolation, that brought in Oppression, Tyranny, and sad Confusions;
and wasted our strength, and consumed our Treasure, and filled us with horror and desolation, that brought in Oppression, Tyranny, and sad Confusions;
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And that Judgement was followed on the heels by another as dreadful, and by a devouring Fire we were made as Sodom, and like unto Gomorrha: The Strength, the Glory, the Beauty of our Land laid in Ashes,
And that Judgement was followed on the heels by Another as dreadful, and by a devouring Fire we were made as Sodom, and like unto Gomorrha: The Strength, the Glory, the Beauty of our Land laid in Ashes,
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and if we persist in our hardness, and do not at last return by Repentance, What can we expect but the utmost extremities of his vengeance? The poor Ninevites repented upon preaching,
and if we persist in our hardness, and do not At last return by Repentance, What can we expect but the utmost extremities of his vengeance? The poor Ninevites repented upon preaching,
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and 'twill be a mighty aggravation of our sins if we continue impenitent, not only under the most awakening Preachers, but the most dreadful Judgements.
and it'll be a mighty aggravation of our Sins if we continue impenitent, not only under the most awakening Preachers, but the most dreadful Judgments.
3. The people of Nineveh repented upon the preaching of a single Prophet, they had but one Jonah, not so much Testimony as useth to be expected in common business, in the mouth or two or three witnesses shall every thing be confirmed;
3. The people of Nineveh repented upon the preaching of a single Prophet, they had but one Jonah, not so much Testimony as uses to be expected in Common business, in the Mouth or two or three Witnesses shall every thing be confirmed;
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and they repented upon the Preaching, external Preaching of a single Jonah. But now among us, great hath been the number of the Preachers, Patriarchs and Prophets, the Son of God himself,
and they repented upon the Preaching, external Preaching of a single Jonah. But now among us, great hath been the number of the Preachers, Patriarchs and prophets, the Son of God himself,
and a whole Army of Apostles, Ministers, Confessors, Martyrs in former, in latter, in present times, a whole Cloud of Witnesses, with a Firmament thick of Stars and Glories, Lights of all sorts and sizes.
and a Whole Army of Apostles, Ministers, Confessors, Martyrs in former, in latter, in present times, a Whole Cloud of Witnesses, with a Firmament thick of Stars and Glories, Lights of all sorts and sizes.
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He saith he is a Prophet, but how shall we know it, where are his Miracles? where are his Credentials from Heaven to justifie our Belief of him? Thus they might have question'd and disputed the matter,
He Says he is a Prophet, but how shall we know it, where Are his Miracles? where Are his Credentials from Heaven to justify our Belief of him? Thus they might have questioned and disputed the matter,
that though he should not be a Prophet, yet there needed no Prophecy or Extraordinary Messenger or Message to make them acknowledge the Divine Justice, and their own Guilt:
that though he should not be a Prophet, yet there needed no Prophecy or Extraordinary Messenger or Message to make them acknowledge the Divine justice, and their own Gilded:
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we are assur'd by that greatest, of our Saviours Resurrection from the Dead, by which he is declared the Son of God with power, all his Doctrines and all his Actions,
we Are assured by that greatest, of our Saviors Resurrection from the Dead, by which he is declared the Son of God with power, all his Doctrines and all his Actions,
The wicked shall be turned into Hell, and all the Nations that forget God, Ps. 9. 17. And terrible is that Sentence pass'd on the impenitent, Mat. 25. 41. Depart from me ye cursed into everlasting Fire prepared for the Devil and his Angels:
The wicked shall be turned into Hell, and all the nations that forget God, Ps. 9. 17. And terrible is that Sentence passed on the impenitent, Mathew 25. 41. Depart from me you cursed into everlasting Fire prepared for the devil and his Angels:
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Every word speaks terrour, depart and Depart cursed into Fire, into everlasting Fire, and Fire prepared for the Devil and his Angels, in their company and under their condemnation and Torment.
Every word speaks terror, depart and Depart cursed into Fire, into everlasting Fire, and Fire prepared for the devil and his Angels, in their company and under their condemnation and Torment.
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and they acted wisely, and took the safer course, they Repented and Repented upon the faint Encouragement of a peradventure, who knows but the Lord may repent and turn, v. 9. But now God hath pleased to give us the fullest, the greatest assurance of Pardon and Favour upon Repentance:
and they acted wisely, and took the safer course, they Repented and Repented upon the faint Encouragement of a Peradventure, who knows but the Lord may Repent and turn, v. 9. But now God hath pleased to give us the Fullest, the greatest assurance of Pardon and Favour upon Repentance:
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and his Spirit hath always confirmed it, that by these immutable things by which it is impossible for God to lye, we might have strong confidence that our Repentance will be accepted and rewarded.
and his Spirit hath always confirmed it, that by these immutable things by which it is impossible for God to lie, we might have strong confidence that our Repentance will be accepted and rewarded.
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7. The men of Nineveh Repented, and they did it speedily, When the Prophet began to enter into the City a days journey, it follows immediately, So the people of Nineveh believed God:
7. The men of Nineveh Repented, and they did it speedily, When the Prophet began to enter into the city a days journey, it follows immediately, So the people of Nineveh believed God:
They did not stand to consult and deliberate about the business, they did not say to Jonah as Foelix did to St. Paul, We will hear thee some other time of this matter;
They did not stand to consult and deliberate about the business, they did not say to Jonah as Felix did to Saint Paul, We will hear thee Some other time of this matter;
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We are call'd by present Providences to instant Repentance, if we delay yet longer it may be too late, immediate Reformation is expected and required from us,
We Are called by present Providences to instant Repentance, if we Delay yet longer it may be too late, immediate Reformation is expected and required from us,
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Both which gracious Acts of Penance on our part, and Pardon on Gods, that they may be done, God of his infinite Mercy grant through the Merits and Mediation of his Son Jesus Christ our Lord,
Both which gracious Acts of Penance on our part, and Pardon on God's, that they may be done, God of his infinite Mercy grant through the Merits and Mediation of his Son jesus christ our Lord,
and therefore vigorously assaulted this new and naked Religion, with all the force that Wit and Interest, Power and Malice combined, could draw together;
and Therefore vigorously assaulted this new and naked Religion, with all the force that Wit and Interest, Power and Malice combined, could draw together;
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and with all that rage, that Hellish zeal could inspire, flew upon the naked Infant, that had no captivating arts to recommend, no visible aids to assist it:
and with all that rage, that Hellish zeal could inspire, flew upon the naked Infant, that had no captivating arts to recommend, no visible aids to assist it:
That this hated, this maligned Religion stood like a Rock in the Sea, while the spightful Waves and foaming Billows did but dash and break themselves against it.
That this hated, this maligned Religion stood like a Rock in the Sea, while the spiteful Waves and foaming Billows did but dash and break themselves against it.
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and though I foresee my discourse will light on things which are very sacred with some who will be angry with every one that is not fond of their darling devices,
and though I foresee my discourse will Light on things which Are very sacred with Some who will be angry with every one that is not found of their darling devices,
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and Almighty Love, as that benign fountain that is continually overflowing, and that glorious Sun that is always shedding abroad its beams and brightness.
and Almighty Love, as that benign fountain that is continually overflowing, and that glorious Sun that is always shedding abroad its beams and brightness.
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and his attributes are but the several modes and variegations of Almighty Love, from which they differ but as the colours of the Rain-bow do from the light of the Sun. This then is the dearest and most God-like Attribute,
and his attributes Are but the several modes and variegations of Almighty Love, from which they differ but as the colours of the Rainbow do from the Light of the Sun. This then is the dearest and most Godlike Attribute,
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Which sowre and injurious apprehensions of God had never enter'd upon the minds of men, by profest and open ways of opposing that goodness which shines with so clear a beam into our Souls,
Which sour and injurious apprehensions of God had never entered upon the minds of men, by professed and open ways of opposing that Goodness which shines with so clear a beam into our Souls,
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pretending himself a mighty Zelot for the glory of God's absolute will, power, and prerogative over his Creatures, which he hath strain'd and forc'd beyond all the bounds of Right, Just, and Good.
pretending himself a mighty Zealot for the glory of God's absolute will, power, and prerogative over his Creatures, which he hath strained and forced beyond all the bounds of Right, Just, and Good.
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And that power and prerogative, that is a perfection of the divine nature, is always in conjunction with the milder and sweeter attributes, he cannot lye, he cannot destroy him, saith the Apostle:
And that power and prerogative, that is a perfection of the divine nature, is always in conjunction with the milder and Sweeten attributes, he cannot lie, he cannot destroy him, Says the Apostle:
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So that this mighty noise of the glory of Gods absolute power and prerogative, in contriving and resolving the ruine of his creatures, is no exaltation of any perfection in God,
So that this mighty noise of the glory of God's absolute power and prerogative, in contriving and resolving the ruin of his creatures, is no exaltation of any perfection in God,
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but a sad and particular execution upon his goodness, and consequently upon Religion, the foundation of which is laid in Love to God, which is fatally overthrown by such sowre and surly notions of him,
but a sad and particular execution upon his Goodness, and consequently upon Religion, the Foundation of which is laid in Love to God, which is fatally overthrown by such sour and surly notions of him,
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And when such apprehensions (as one hath well observ'd) meet with stout and resolute tempers, they do but canker them against such a Being, so that first they wish he were not,
And when such apprehensions (as one hath well observed) meet with stout and resolute tempers, they do but canker them against such a Being, so that First they wish he were not,
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Or, if such opinions of God light on the more timorous and passive spirits, they do but fright them into some poor sneaking, forc'd and feminine devotions, which are devoid of all heart and life.
Or, if such opinions of God Light on the more timorous and passive spirits, they do but fright them into Some poor sneaking, forced and Faemin devotions, which Are devoid of all heart and life.
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and because he cannot confine the bounty of Heaven, or hinder the beams from descending from above, he'l endeavour to raise clouds below that shall intercept them,
and Because he cannot confine the bounty of Heaven, or hinder the beams from descending from above, He'll endeavour to raise Clouds below that shall intercept them,
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and directed by no rule but that of meer unaccountable will, by which abusive representation, the glory of the divine Grace, which consists in its universal diffusion, is clouded and eclipst,
and directed by no Rule but that of mere unaccountable will, by which abusive representation, the glory of the divine Grace, which consists in its universal diffusion, is clouded and eclipsed,
This is the design and the mischievous issue which to cover and to propagate, the cunning Machinator pretends the exaltation of the freeness of that grace which he designs to dishonour and defeat.
This is the Design and the mischievous issue which to cover and to propagate, the cunning Machinator pretends the exaltation of the freeness of that grace which he designs to dishonour and defeat.
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He raiseth a mighty cry of Free Grace, and intitles the Libellings of divine goodness by the specious name of Vindiciae gratiae. He fills mens heads and mouths with Grace, Grace:
He Raiseth a mighty cry of Free Grace, and entitles the Libellings of divine Goodness by the specious name of Vindiciae Gratiae. He fills men's Heads and mouths with Grace, Grace:
thus celebrated freeness, is but an humoursome doating on a party, which self-admirers are pleas'd to call the Elect, that is, those of their own fashion and likeness.
thus celebrated freeness, is but an humoursome doting on a party, which Self-admirers Are pleased to call the Elect, that is, those of their own fashion and likeness.
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They first fansie themselves the favourites and special darlings of Heaven, not from any reason they have to think so from the goodness of their lives,
They First fancy themselves the favourites and special darlings of Heaven, not from any reason they have to think so from the Goodness of their lives,
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and not by the feminine measures of impotent humour and indulgence, and the freeness of whose Grace consists not in loving or favouring us, without reason,
and not by the Faemin measures of impotent humour and indulgence, and the freeness of whose Grace consists not in loving or favouring us, without reason,
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but for reasons drawn from the benignity and perfection of his own nature, which communicates without external motive or constraint, without bounds or possibility of impediment.
but for Reasons drawn from the benignity and perfection of his own nature, which communicates without external motive or constraint, without bounds or possibility of impediment.
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And as free grace has been misrepresented in the notion of Free, so also hath it been corruptly taught in the notion of Grace, which some have represented as a violence the divine power offers unto our wills;
And as free grace has been misrepresented in the notion of Free, so also hath it been corruptly taught in the notion of Grace, which Some have represented as a violence the divine power offers unto our wills;
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By which notion of grace God is supposed to contradict the laws himself hath establisht in the Universe, which have provided that every thing act consonantly to the rules of their own natures.
By which notion of grace God is supposed to contradict the laws himself hath established in the Universe, which have provided that every thing act consonantly to the rules of their own nature's.
For who is rewarded for actions that are prefectly anothers, or who is punish'd for what he could not help? And if grace be such a force as makes men good irresistibly,
For who is rewarded for actions that Are prefectly another's, or who is punished for what he could not help? And if grace be such a force as makes men good irresistibly,
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For whoever believes that the grace of God where it comes is like a mighty current that bears down all before it, irresistibly forceth our wills to a compliance,
For whoever believes that the grace of God where it comes is like a mighty current that bears down all before it, irresistibly forceth our wills to a compliance,
I say whoever believes this, and thinks also that this grace is necessary to make him good and happy, and that nothing he can do can obtain it, or draw it near him;
I say whoever believes this, and thinks also that this grace is necessary to make him good and happy, and that nothing he can do can obtain it, or draw it near him;
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what can we expect, but that such a man should neglect all care and diligence in order to the making himself better, in expectation of this necessary irresistible Grace, without which his endeavours are at the best impertinent? and who is so ridiculous to digg for the wind to fill his Sails,
what can we expect, but that such a man should neglect all care and diligence in order to the making himself better, in expectation of this necessary irresistible Grace, without which his endeavours Are At the best impertinent? and who is so ridiculous to dig for the wind to fill his Sails,
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We see then how the fulness and glory of the divine grace have been undermined by plausible and dangerous conceits that have crept into the world under the notion of free grace, dishonourable to God,
We see then how the fullness and glory of the divine grace have been undermined by plausible and dangerous conceits that have crept into the world under the notion of free grace, dishonourable to God,
Thus when kindled melancholly hath inflamed the imagination with hot and scalding conceits, and the fired Fancy gets into the Revelations, opens the Seals, pours out the Viols,
Thus when kindled melancholy hath inflamed the imagination with hight and scalding conceits, and the fired Fancy gets into the Revelations, Opens the Seals, pours out the Viols,
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And when this fire is descended from the fancy to the affections, and these, being extreamly moved by those vain and proud conceits, cause tremblings and foamings, convulsions and ecstasies in the body (all which are but natural diseases,
And when this fire is descended from the fancy to the affections, and these, being extremely moved by those vain and proud conceits, cause tremblings and foamings, convulsions and ecstasies in the body (all which Are but natural diseases,
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when they came foaming from his Altars.) These I say the same wicked Designer hath taught these wild Phantasticks blasphemously to ascribe to the blessed, and adorable Spirit.
when they Come foaming from his Altars.) These I say the same wicked Designer hath taught these wild Phantastics blasphemously to ascribe to the blessed, and adorable Spirit.
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These also Satan perswades them to be divine Revelations, and effects of the Spirit of God shewing it self miraculously in them. Briefly then and in summ:
These also Satan persuades them to be divine Revelations, and effects of the Spirit of God showing it self miraculously in them. Briefly then and in sum:
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And when again choler is boiled up into rage and fury, against every thing that is not of the Fantastick cut and measure, this also is presumed to be an holy fervour kindled by that Spirit, whose real fruits are Gentleness and Love.
And when again choler is boiled up into rage and fury, against every thing that is not of the Fantastic Cut and measure, this also is presumed to be an holy fervour kindled by that Spirit, whose real fruits Are Gentleness and Love.
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Thus when under the Law Religion required the Pomp and Solemnity of external Rites and Usages, the subtle designer drives it on in that method so far, that at last the Spirit of Religion was lost in the ceremony,
Thus when under the Law Religion required the Pomp and Solemnity of external Rites and Usages, the subtle designer drives it on in that method so Far, that At last the Spirit of Religion was lost in the ceremony,
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then doth Satan turn with the Tyde, and puts on the semblance of a Zealot for Spirituality, which he prosecutes so far, till at last in the Gnosticks and other aiery Hereticks, he had run Religion out into meer empty Fantastick Notionality.
then does Satan turn with the Tide, and puts on the semblance of a Zealot for Spirituality, which he prosecutes so Far, till At last in the Gnostics and other airy Heretics, he had run Religion out into mere empty Fantastic Notionality.
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In like manner where in these latter ages the world hath been disabused, and hath detected the vanity of the formal outside Religion of Rome. There doth the designer fall in with the Current, sets up for a Reformer,
In like manner where in these latter ages the world hath been disabused, and hath detected the vanity of the formal outside Religion of Room. There does the designer fallen in with the Current, sets up for a Reformer,
Thus bold and sawcy talk hath crept into mens prayers, under the pretence of holy familiarity with God, nauseous impertinent bawling, under the cover of praying by the Spirit,
Thus bold and saucy talk hath crept into men's Prayers, under the pretence of holy familiarity with God, nauseous impertinent bawling, under the cover of praying by the Spirit,
And this is another way whereby be betrays those who are Ignorant of his Devices. And thus I have dispatcht the first General, viz. Satans Devices against Gods glory.
And this is Another Way whereby be betrays those who Are Ignorant of his Devices. And thus I have dispatched the First General, viz. Satan Devices against God's glory.
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(1.) Then he hatches, and fosters a Spirit of Pride and Sectarian Insolence, (a sure and fatal Divider) under the specious pretence of Religious strictness.
(1.) Then he Hates, and fosters a Spirit of Pride and Sectarian Insolence, (a sure and fatal Divider) under the specious pretence of Religious strictness.
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They bid us stand off, lest we pollute them with our unhallowed approaches, and having made us as the Heathen and Publican, they cry, Come out from among them.
They bid us stand off, lest we pollute them with our unhallowed Approaches, and having made us as the Heathen and Publican, they cry, Come out from among them.
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Thus they swell and swagger in their fantastick imaginations, till some other Sect as well conceited as themselves endeavour to take their Plumes from them,
Thus they swell and swagger in their fantastic Imaginations, till Some other Sect as well conceited as themselves endeavour to take their Plumes from them,
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but when 'tis actuated by ignorance and evil principles, and hurried on by blind impulses, to the ends of rage and animosity, 'tis a dangerous, and killing evil.
but when it's actuated by ignorance and evil principles, and hurried on by blind impulses, to the ends of rage and animosity, it's a dangerous, and killing evil.
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He gets into the Populace (who have many grains of Rage for one of Judgement) and hurries the poor mistaken Bigot, together with the proud Pharisaical Dissenter,
He gets into the Populace (who have many grains of Rage for one of Judgement) and hurries the poor mistaken Bigot, together with the proud Pharisaical Dissenter,
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OUr Saviour tells us in the Parable, that where the Husbandman had sown the good Seed, there the enemy scatter'd Tares, where God by his Spirit and Messengers hath planted Sacred and Divine truths, there Satan sets Errours, Heresies,
OUr Saviour tells us in the Parable, that where the Husbandman had sown the good Seed, there the enemy scattered Tares, where God by his Spirit and Messengers hath planted Sacred and Divine truths, there Satan sets Errors, Heresies,
There were then Deceivers, Lying Spirits, Seducers, who separated themselves from the Communion of the Church, crept into houses, led captive silly men, and silly women;
There were then Deceivers, Lying Spirits, Seducers, who separated themselves from the Communion of the Church, crept into houses, led captive silly men, and silly women;
privily brought in damnable Heresies, even to the denying the Lord that bought them; turned many from the faith to follow fables, dreams, and sensless imaginations.
privily brought in damnable Heresies, even to the denying the Lord that bought them; turned many from the faith to follow fables, dreams, and senseless Imaginations.
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Such there were then, and St. Paul tells us that there must be Heresies, 1 Cor. 11. 19. The lusts and various corruptions of men, in conjunction with the permissions of God, make them unavoidable.
Such there were then, and Saint Paul tells us that there must be Heresies, 1 Cor. 11. 19. The Lustiest and various corruptions of men, in conjunction with the permissions of God, make them unavoidable.
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Some of the first we read of in the Christian Church, were the Judaizing Christians, who taught the necessity of retaining the Mosaical law, the denyers of the Resurrection,
some of the First we read of in the Christian Church, were the Judaizing Christians, who taught the necessity of retaining the Mosaical law, the Denyers of the Resurrection,
Against these, St. Peter, St. James, St. John, particularly write in their Epistles, and this of our Apostle St. Jude, is all directed against that Heresie.
Against these, Saint Peter, Saint James, Saint John, particularly write in their Epistles, and this of our Apostle Saint U^de, is all directed against that Heresy.
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In opposition to which, writing of the Common Salvation, he saith, it was needful to write unto them (the true Catholicks) and exhort them, that they should earnestly contend for the Faith, which was once deliver'd to the Saints.
In opposition to which, writing of the Common Salvation, he Says, it was needful to write unto them (the true Catholics) and exhort them, that they should earnestly contend for the Faith, which was once Delivered to the Saints.
This was needful in his days, and 'tis certainly as necessary in ours, in which all the old Heresies are revived, with the addition of new, on which account the subject is too seasonable,
This was needful in his days, and it's Certainly as necessary in ours, in which all the old Heresies Are revived, with the addition of new, on which account the Subject is too seasonable,
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Now aimidst the great diversity, and contrariety of opinions, that at present are in the Christian Church, each entitling it self to the Faith that was originally deliver'd to the Saints, it may seem a matter of difficulty to determine which is the right, the true Faith:
Now aimidst the great diversity, and contrariety of opinions, that At present Are in the Christian Church, each entitling it self to the Faith that was originally Delivered to the Saints, it may seem a matter of difficulty to determine which is the right, the true Faith:
And therefore abstracting from these, I shall endeavour to set before you, the chief Characters of the true Faith, by which you may judge what that is,
And Therefore abstracting from these, I shall endeavour to Set before you, the chief Characters of the true Faith, by which you may judge what that is,
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and it was consummate in his personal teaching and instructions of his immediate Disciples and Apostles, who by the Spirit deliver'd to us what they had received from him.
and it was consummate in his personal teaching and instructions of his immediate Disciples and Apostles, who by the Spirit Delivered to us what they had received from him.
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Among them there are some old Heresies received, but their principles and practices, as opposite to those of our Church of England, were not in the first, best times.
Among them there Are Some old Heresies received, but their principles and practices, as opposite to those of our Church of England, were not in the First, best times.
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and if so, we would presently acknowledge them to be Primitive: But they are in the Scriptures, only as those are interpreted by their private Spirits;
and if so, we would presently acknowledge them to be Primitive: But they Are in the Scriptures, only as those Are interpreted by their private Spirits;
We have seen the rise of some in our late times of confusions, and if ever we should be so unhappy as to see such again (which God forbid) in all likelihood from the same Source;
We have seen the rise of Some in our late times of confusions, and if ever we should be so unhappy as to see such again (which God forbid) in all likelihood from the same Source;
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the Scriptures, as they are interpreted by the first General Councils, and Fathers, those next the Apostles, who, we ought to believe, understood best what were their doctrines and ways.
the Scriptures, as they Are interpreted by the First General Councils, and Father's, those next the Apostles, who, we ought to believe, understood best what were their doctrines and ways.
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For this teacheth some direct impieties and immoralities, and by the consequence of some other of its Doctrines, the necessity of Reformation of life, is quite taken away;
For this Teaches Some Direct impieties and immoralities, and by the consequence of Some other of its Doctrines, the necessity of Reformation of life, is quite taken away;
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Of the first sort are their Idolatries, and Invocation of Saints and Angels, which God both in the Old Testament and the New, hath so earnestly declared against;
Of the First sort Are their Idolatries, and Invocation of Saints and Angels, which God both in the Old Testament and the New, hath so earnestly declared against;
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Likewise their doctrines and practices of deposing and murdering of Princes, and absolving the people from their Allegiance, their dispensing with Perjuries, Rebellions,
Likewise their doctrines and practices of deposing and murdering of Princes, and absolving the people from their Allegiance, their dispensing with Perjuries, Rebellions,
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that is, most contrary to the Spirit, Genius, and designs of the holy Jesus, which were to redeem unto himself a peculiar people, zealous of good works.
that is, most contrary to the Spirit, Genius, and designs of the holy jesus, which were to Redeem unto himself a peculiar people, zealous of good works.
Besides which direct and point blank oppositions, to the Christian principles and Rules, they strike at the root and main design of Christianity, by those their doctrines that render repentance and change of life unnecessary.
Beside which Direct and point blank oppositions, to the Christian principles and Rules, they strike At the root and main Design of Christianity, by those their doctrines that render Repentance and change of life unnecessary.
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Crossings, Pilgrimages, Ave Maries, Whippings, Fastings, with Confession and Absolution, will do the business. There is no need of cutting off right hands, of plucking out of right eyes,
Crossings, Pilgrimages, Have Mary's, Whippings, Fastings, with Confessi and Absolution, will do the business. There is no need of cutting off right hands, of plucking out of right eyes,
that is, of subduing and rescinding all inordinate appetites and affections, (which are the great difficulties of Religion) the bodily exercises will suffice;
that is, of subduing and rescinding all inordinate appetites and affections, (which Are the great difficulties of Religion) the bodily exercises will suffice;
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Again the imputed Righteousness of Christ, is a great truth rightly understood, but by divers Sectaries 'tis abused to this false notion, that all Righteousness that Christ wrought, is formally and properly ours,
Again the imputed Righteousness of christ, is a great truth rightly understood, but by diverse Sectaries it's abused to this false notion, that all Righteousness that christ wrought, is formally and properly ours,
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So that we may be holy and vertuous by his holiness, though we have none of our own, contrary to that of St. John, Little Children, let no man deceive you, he that doth righteousness, is righteous,
So that we may be holy and virtuous by his holiness, though we have none of our own, contrary to that of Saint John, Little Children, let no man deceive you, he that does righteousness, is righteous,
if they can lay hold on Christ, roll upon him, (as they phrase it) and firmly believe that he is theirs, they are then compleatly righteous, by the imputation of his,
if they can lay hold on christ, roll upon him, (as they phrase it) and firmly believe that he is theirs, they Are then completely righteous, by the imputation of his,
I might add a great deal more under this head, as their Doctrines of Infirmities, by which they excuse themselves in their Spiritual sins, their decrying morality,
I might add a great deal more under this head, as their Doctrines of Infirmities, by which they excuse themselves in their Spiritual Sins, their decrying morality,
and hath no hopes of Salvation, but what are grounded on effectual Repentance, and Reformation. 3. The Faith deliver'd to the Saints is peaceable. Those Saints were so; Sheep, Lambs, Doves.
and hath no hope's of Salvation, but what Are grounded on effectual Repentance, and Reformation. 3. The Faith Delivered to the Saints is peaceable. Those Saints were so; Sheep, Lambs, Dove.
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Such was their Lord, the Prince of Peace, and his Religion, the wisdome from above pure and peaceable. By this Character also Popery is confuted, which tends to the destruction both of Ecclesiastical, and civil peace.
Such was their Lord, the Prince of Peace, and his Religion, the Wisdom from above pure and peaceable. By this Character also Popery is confuted, which tends to the destruction both of Ecclesiastical, and civil peace.
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and Pope and General Council against Pope and General Council. Lo! here is the Catholick Union, the certain and infallible way of ending Controversies in Religion.
and Pope and General Council against Pope and General Council. Lo! Here is the Catholic union, the certain and infallible Way of ending Controversies in Religion.
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And notwithstanding this rare receipt that is in their hands, the disease, the great differences and disputes of their several disorders, remains still uncured.
And notwithstanding this rare receipt that is in their hands, the disease, the great differences and disputes of their several disorders, remains still uncured.
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and further so, by its other intollerable terms of Communion, the various Idolatries and Superstitions it imposeth, by which they drive the best and most intelligent Christians from them:
and further so, by its other intolerable terms of Communion, the various Idolatries and Superstitions it Imposes, by which they drive the best and most intelligent Christians from them:
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And for civil peace, 'tis clear in all Histories, that the Popes, and their Agents and Emissaries (especially the Jesuites) have been the great embroylers and Incendiaries of Christendome:
And for civil peace, it's clear in all Histories, that the Popes, and their Agents and Emissaries (especially the Jesuits) have been the great embroylers and Incendiaries of Christendom:
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The fore-mention'd Doctrines of Deposing Kings, and absolving the people from their Allegiance, are principles of everlasting Rebellions, and disturbance.
The forementioned Doctrines of Deposing Kings, and absolving the people from their Allegiance, Are principles of everlasting Rebellions, and disturbance.
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How is it with the Sects in respect of peaceableness? why, they may say unto strife, Thou art our Mother, and to Feuds and Animosities, you have brought us into the world.
How is it with the Sects in respect of peaceableness? why, they may say unto strife, Thou art our Mother, and to Feuds and Animosities, you have brought us into the world.
They have causlesly separated from the Communion of the Church of England, and for the same reasons must have left the Fellowship of the Saints mention'd in the Text,
They have causelessly separated from the Communion of the Church of England, and for the same Reasons must have left the Fellowship of the Saints mentioned in the Text,
And upon the same principles, new Sects grow out of them, that divided first, and more evils spring from those others from time to time, to the worlds end.
And upon the same principles, new Sects grow out of them, that divided First, and more evils spring from those Others from time to time, to the world's end.
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and if the Government should think fit to abate some lesser things in consideration of such, to satisfie and recover them, it would be charity and kindness, that I know not who would dislike.
and if the Government should think fit to abate Some lesser things in consideration of such, to satisfy and recover them, it would be charity and kindness, that I know not who would dislike.
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and to know what they do in the State, let us consider Germany, Scotland, and 'tis to be hoped (though we have frail memories on this side) we shall not forget how peaceable the Sectaries have been in England, or not observe how quiet they are at this day.
and to know what they do in the State, let us Consider Germany, Scotland, and it's to be hoped (though we have frail memories on this side) we shall not forget how peaceable the Sectaries have been in England, or not observe how quiet they Are At this day.
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which assertions I have in this place lately proved, and divers of our Divines in their books have fully done it, to the shame of Fanatical Gainsayers.
which assertions I have in this place lately proved, and diverse of our Divines in their books have Fully done it, to the shame of Fanatical Gainsayers.
with this The true light hath enlightned every one that cometh into the world, Joh. 1. 9. and one light is not contrary to another, there is difference in degree, but no opposition of Nature. Faith and Reason accord:
with this The true Light hath enlightened every one that comes into the world, John 1. 9. and one Light is not contrary to Another, there is difference in degree, but no opposition of Nature. Faith and Reason accord:
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and the belief of our reason, is an act of Faith, viz. Faith in the truth and goodness of God, that would not give us faculties to delude and deceive us,
and the belief of our reason, is an act of Faith, viz. Faith in the truth and Goodness of God, that would not give us faculties to delude and deceive us,
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when we rightly exercise and employ them. By Faith Reason is further enlightned, and by the use of Reason Faith is applyed. Religion and Reason sweetly agree;
when we rightly exercise and employ them. By Faith Reason is further enlightened, and by the use of Reason Faith is applied. Religion and Reason sweetly agree;
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Such are the worship of invisible beings, by Images of Wood or Stone, and especially the Doctrine of Transubstantiation which is full of Contradictions;
Such Are the worship of invisible beings, by Images of Wood or Stone, and especially the Doctrine of Transubstantiation which is full of Contradictions;
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These, and numerous other absurdities and contradictions, to the reason of mankind are contain'd in the sensless mystery of Popish Transubstantiation.
These, and numerous other absurdities and contradictions, to the reason of mankind Are contained in the senseless mystery of Popish Transubstantiation.
And while Reason and our Faculties are acknowledg'd, we cannot entertain their non-sence, nor be answer'd in our just oppositions of their gross absurdities.
And while Reason and our Faculties Are acknowledged, we cannot entertain their nonsense, nor be answered in our just oppositions of their gross absurdities.
On the other side, the Character of a reasonable Faith condemns the Sects, the greatest part of whose Divinity is made up of sensless, absurd notions, set forth in unintelligible Fantastical Phrases;
On the other side, the Character of a reasonable Faith condemns the Sects, the greatest part of whose Divinity is made up of senseless, absurd notions, Set forth in unintelligible Fantastical Phrases;
And that they were really so, was no fond imagination, or bold presumption, but a truth assured by those mighty miracles they were enabled to perform.
And that they were really so, was no found imagination, or bold presumption, but a truth assured by those mighty Miracles they were enabled to perform.
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Those are Gods Seal, and the grand confirmation of a commission from him: and to this proof of their Doctrines, both Christ and his Apostles continually appealed.
Those Are God's Seal, and the grand confirmation of a commission from him: and to this proof of their Doctrines, both christ and his Apostles continually appealed.
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But now the Roman Church destroys this ground of certainty by a multitude of lying wonders, which they impudently obtrude upon the belief of the people,
But now the Roman Church Destroys this ground of certainty by a multitude of lying wonders, which they impudently obtrude upon the belief of the people,
for proof and confirmation of their false and corrupt Religion; the immediate consequence of which is a suspicion thereby brought upon the true Miracles;
for proof and confirmation of their false and corrupt Religion; the immediate consequence of which is a suspicion thereby brought upon the true Miracles;
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what can be the consequence, but that those who discover the errour, or uncertainty of some of those pretended propositions of Faith, should doubt all the rest? And indeed since the main assurance is placed in the Infallibility of that Church,
what can be the consequence, but that those who discover the error, or uncertainty of Some of those pretended propositions of Faith, should doubt all the rest? And indeed since the main assurance is placed in the Infallibility of that Church,
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Since themselves cannot tell where that boasted Infallibility is, whether in Pope or Council, if we should allow them any such, it follows that their Faith is precarious,
Since themselves cannot tell where that boasted Infallibility is, whither in Pope or Council, if we should allow them any such, it follows that their Faith is precarious,
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The Papists believe the Scripture on the Testimony of the Church, and these believe them on the Testimony of the Spirit, that is in earnest, the suggestions and resolutions of their own, viz. they believe because they will believe,
The Papists believe the Scripture on the Testimony of the Church, and these believe them on the Testimony of the Spirit, that is in earnest, the suggestions and resolutions of their own, viz. they believe Because they will believe,
Besides, the Sects also have vastly multiplied Articles of Faith, and made all their private opinions sacred, calling them Gospel truths, precious truths, saving truths, and the like;
Beside, the Sects also have vastly multiplied Articles of Faith, and made all their private opinions sacred, calling them Gospel truths, precious truths, Saving truths, and the like;
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and the belief of that into the Testimony of the Spirit in the true sense, viz. that Testimony that God gave by his Spirit to Christ and his Apostles, in those miraculous works he enabled them to perform:
and the belief of that into the Testimony of the Spirit in the true sense, viz. that Testimony that God gave by his Spirit to christ and his Apostles, in those miraculous works he enabled them to perform:
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And the Church of England entertains no Articles of Faith, but those principles that have been so confirm'd, that is, none but what are evidently contain'd in the Holy Scriptures.
And the Church of England entertains no Articles of Faith, but those principles that have been so confirmed, that is, none but what Are evidently contained in the Holy Scriptures.
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And if neither reason, nor so much as our senses, may be believ'd, what assurance can we have of any thing? A ground is here laid for everlasting Scepticism and uncertainty.
And if neither reason, nor so much as our Senses, may be believed, what assurance can we have of any thing? A ground is Here laid for everlasting Scepticism and uncertainty.
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In these they joyn'd in holy love and communion, till Sects came among them, that introduced damnable Heresies, contrary to the doctrine they had received:
In these they joined in holy love and communion, till Sects Come among them, that introduced damnable Heresies, contrary to the Doctrine they had received:
These divided from the Unity of the pure Catholick Church, and separated themselves from it, gathering into select companies of their own, under pretence of more Truth and Holiness.
These divided from the Unity of the pure Catholic Church, and separated themselves from it, gathering into select companies of their own, under pretence of more Truth and Holiness.
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and condemn'd all other Christians as Hereticks, when it was it self but a grand Sect, against whose depraved doctrines and ways, there was a Church in all ages that did protest.
and condemned all other Christians as Heretics, when it was it self but a grand Sect, against whose depraved doctrines and ways, there was a Church in all ages that did protest.
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and so is truly Catholick both in her Principles and Affections, I mean the Church of England as now established by Law, which God preserve in its purity. Amen. FINIS.
and so is truly Catholic both in her Principles and Affections, I mean the Church of England as now established by Law, which God preserve in its purity. Amen. FINIS.
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THe more attentively we consider the Christian Religion in any of its parts, we find greater grounds for the confirmation both of its Author and excellency;
THe more attentively we Consider the Christian Religion in any of its parts, we find greater grounds for the confirmation both of its Author and excellency;
so infinitely does it surpass all those writings of that nature, which the great Sages of the World, have, with so much superciliousness on their part,
so infinitely does it surpass all those writings of that nature, which the great Sages of the World, have, with so much superciliousness on their part,
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and admiration from their respective followers, I may add too (all things considered) not without meriting due praise from us, delivered to their Scholars.
and admiration from their respective followers, I may add too (all things considered) not without meriting due praise from us, Delivered to their Scholars.
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or malice, in prevaricating that light they had reflected upon them from Jewish tradition, so that it may be well doubted whether their Symbolick Divinity were not design'd rather to concel their own Ignorance in what they pretended to,
or malice, in prevaricating that Light they had reflected upon them from Jewish tradition, so that it may be well doubted whither their Symbolic Divinity were not designed rather to counsel their own Ignorance in what they pretended to,
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Nay, that they were not without some knowledge of our greatest Mysteries, viz. of a Messias under their Daimono-Latria, and even of the Trinity in Plato 's Triad,
Nay, that they were not without Some knowledge of our greatest Mysteres, viz. of a Messias under their Daimono-Latria, and even of the Trinity in Plato is Triad,
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And if they had not furnish'd us with so many famous examples of Vertue too, it would not reflect so much upon the Professors of Christianity, which in the spirituality of its precepts has as far exceeded all that they have writ,
And if they had not furnished us with so many famous Examples of Virtue too, it would not reflect so much upon the Professors of Christianity, which in the spirituality of its Precepts has as Far exceeded all that they have writ,
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and then also we are sufficiently and unquestionably assur'd hereof, i.e. 'tis not recommended to us upon plausible perswasions and inconclusive arguments,
and then also we Are sufficiently and unquestionably assured hereof, i.e. it's not recommended to us upon plausible persuasions and inconclusive Arguments,
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the foundation of our Obedience being laid upon clearer and better principles, the practice of our obedience being carried higher by the spirituality of its commands,
the Foundation of our obedience being laid upon clearer and better principles, the practice of our Obedience being carried higher by the spirituality of its commands,
1. The happiness of good men describ'd by its general nature, they are blessed, and by its integral parts, they rest from their labours, and their works do follow them.
1. The happiness of good men described by its general nature, they Are blessed, and by its integral parts, they rest from their labours, and their works do follow them.
3. The time of its perfection and accomplishment, partly in this life, but not fully nor completely till death, saying Blessed are the dead that dye in the Lord.
3. The time of its perfection and accomplishment, partly in this life, but not Fully nor completely till death, saying Blessed Are the dead that die in the Lord.
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4. And lastly, the Influence which the consideration of these premisses ought to have upon us, both in Life and Death, in reference to Obedience and Patience. And I.
4. And lastly, the Influence which the consideration of these premises ought to have upon us, both in Life and Death, in Referente to obedience and Patience. And I.
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Sir Francis Bacon has observ'd, We can have but a very imperfect accompt of those things, which receed any whit near those extreams of Nothing and Infinity: because either by their parvity or immensity, they elude or confound our knowledge.
Sir Francis Bacon has observed, We can have but a very imperfect account of those things, which recede any whit near those extremes of Nothing and Infinity: Because either by their parvity or immensity, they elude or confound our knowledge.
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In the description whereof our highest expressions are so far from being hyperbolical, that they amount but to a Litotes; so that after our utmost endeavours we must content our selves with St. Pauls account of it, in his First and Second Epistles to the Corinthians, his NONLATINALPHABET,
In the description whereof our highest expressions Are so Far from being hyperbolical, that they amount but to a Litotes; so that After our utmost endeavours we must content our selves with Saint Paul's account of it, in his First and Second Epistles to the Corinthians, his,
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and his NONLATINALPHABET, unutterable, for that I take to be the meaning (and not as we render it unlawful ) of NONLATINALPHABET, and also unconceiveable.
and his, unutterable, for that I take to be the meaning (and not as we render it unlawful) of, and also unconceivable.
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so more expresly does the Etymology of the Greek word answer hereunto, NONLATINALPHABET either from NONLATINALPHABET immunity from evil, or NONLATINALPHABET extremity of joy;
so more expressly does the Etymology of the Greek word answer hereunto, either from immunity from evil, or extremity of joy;
Or at least if this indolency be no part of our happiness, yet is it so absolutely needful to it, that we cannot tell well how to conceive of it without this;
Or At least if this indolency be no part of our happiness, yet is it so absolutely needful to it, that we cannot tell well how to conceive of it without this;
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And I cannot but laugh at Possidonius his Rant, Nil agis, O Dolor, &c. There are divers instances of such who have born most exquisite miseries even to admiration,
And I cannot but laugh At Posidonius his Rant, Nil Agis, Oh Dolour, etc. There Are diverse instances of such who have born most exquisite misery's even to admiration,
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in the vision, and in the fruition of God. This is life Eternal, saith this very St. John in his Gospel, to know thee the only true God, and Jesus Christ;
in the vision, and in the fruition of God. This is life Eternal, Says this very Saint John in his Gospel, to know thee the only true God, and jesus christ;
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Whereupon it follows that they which are admitted into his presence, have all the goodness and perfections of all the creatures in the world united in God.
Whereupon it follows that they which Are admitted into his presence, have all the Goodness and perfections of all the creatures in the world united in God.
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there being in him (as an ingenious man expresseth it) such a various Identity, that the fruition of him at once satisfies and creates desires, that without satiety, this without disquiet.
there being in him (as an ingenious man Expresses it) such a various Identity, that the fruition of him At once Satisfies and creates Desires, that without satiety, this without disquiet.
3. To which if we add the eternal duration of this state, we attribute unto it a kind of complication of Infinities, a potential Infinity in the subject, actual in the object,
3. To which if we add the Eternal duration of this state, we attribute unto it a kind of complication of Infinities, a potential Infinity in the Subject, actual in the Object,
and may as well be drawn in to enhanse our misery, (for what more than this makes the condition of the damn'd so horribly dreadful, whereby they are excluded from all hope, the very seed and lowest degree of felicity?) Yet is it so necessary to what we are speaking of,
and may as well be drawn in to enhance our misery, (for what more than this makes the condition of the damned so horribly dreadful, whereby they Are excluded from all hope, the very seed and lowest degree of felicity?) Yet is it so necessary to what we Are speaking of,
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for, understand it as 'tis vulgarly taken, for some act or operation wrought in and upon us, besides the Enthusiasm of it, fain would I be satisfy'd, what validity can there be in such a testimony,
for, understand it as it's vulgarly taken, for Some act or operation wrought in and upon us, beside the Enthusiasm of it, fain would I be satisfied, what validity can there be in such a testimony,
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By the testimony of the Spirit therefore I understand the word of God, or the Scriptures as made known and prov'd to us to be deriv'd from this Divine Spirit, which we may call the outward testimony thereof:
By the testimony of the Spirit Therefore I understand the word of God, or the Scriptures as made known and proved to us to be derived from this Divine Spirit, which we may call the outward testimony thereof:
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So that the stress of this point lyes upon that great and necessary praecognition in our Religion ▪ namely, the Divine authority of the Holy Scriptures.
So that the stress of this point lies upon that great and necessary precognition in our Religion ▪ namely, the Divine Authority of the Holy Scriptures.
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Upon which postulate if we proceed, there is as great certainty of the truth of this proposition, That good men shall enjoy eternal happiness after this life;
Upon which postulate if we proceed, there is as great certainty of the truth of this proposition, That good men shall enjoy Eternal happiness After this life;
2. But there is another ground or evidence of our future happiness which I call natural, because it depends upon that Intrinsick Relation and consent there is between goodness and it;
2. But there is Another ground or evidence of our future happiness which I call natural, Because it depends upon that Intrinsic Relation and consent there is between Goodness and it;
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For what is it to be happy but to be united to God? and what does unite us to God but Love? and what is the love of God but Religion? And if you remove but all inward imperfections,
For what is it to be happy but to be united to God? and what does unite us to God but Love? and what is the love of God but Religion? And if you remove but all inward imperfections,
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And though in respect of the mutability of our will and affections toward God and goodness in this world, we cannot be infallibly assur'd of it as to our own particulars;
And though in respect of the mutability of our will and affections towards God and Goodness in this world, we cannot be infallibly assured of it as to our own particulars;
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because every alteration in the one produceth a like answerable effect as to the other: Yet in the general we may, even from hence, be very well assur'd hereof;
Because every alteration in the one Produceth a like answerable Effect as to the other: Yet in the general we may, even from hence, be very well assured hereof;
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And however it looks in a Divine, if we will speak rationally to the thing, we must allow the love and hatred of God to be the true natural causes of our salvation and damnation, even of their very eternity;
And however it looks in a Divine, if we will speak rationally to the thing, we must allow the love and hatred of God to be the true natural Causes of our salvation and damnation, even of their very eternity;
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And to remove your astonishment, see, how in this lower world, many stupendous and admirable works are daily produc'd which were mean and unnoted while they lay hid and contain'd in the seminal beginnings;
And to remove your astonishment, see, how in this lower world, many stupendous and admirable works Are daily produced which were mean and unnoted while they lay hid and contained in the seminal beginnings;
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after the same wonderful manner by divers minute gradations does this divine Creature grow up from its first formation in our trembling and unstable desires, to the stature and perfection of Everlasting Glory.
After the same wondered manner by diverse minute gradations does this divine Creature grow up from its First formation in our trembling and unstable Desires, to the stature and perfection of Everlasting Glory.
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How else will you vindicate the Justice of God in all the odd and confused occurrences of this World? Where's your infinite goodness and bounty, that suffers its servants always to be neglected? what will become of an almighty and omniscient Justice if sinners are never call'd to an accompt? Or one, or t'other cannot be. III.
How Else will you vindicate the justice of God in all the odd and confused occurrences of this World? Where's your infinite Goodness and bounty, that suffers its Servants always to be neglected? what will become of an almighty and omniscient justice if Sinners Are never called to an account? Or one, or tother cannot be. III.
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And though the goodness of those celestial inhabitants, and the happiness of their condition, need neither foyl nor artifice to render that or their acknowledgements of the Divine favour greater:
And though the Goodness of those celestial inhabitants, and the happiness of their condition, need neither foil nor artifice to render that or their acknowledgements of the Divine favour greater:
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For look as in Nature neither the single excellency of the Object or the Agent alone is sufficient to produce any notable effect, but both are requir'd:
For look as in Nature neither the single excellency of the Object or the Agent alone is sufficient to produce any notable Effect, but both Are required:
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So likewise in Religion, all the effects of the divine grace and bounty (though that be free and infinite) are limited and determin'd by our capacities and reception.
So likewise in Religion, all the effects of the divine grace and bounty (though that be free and infinite) Are limited and determined by our capacities and reception.
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So that while our Appetites, those NONLATINALPHABET, as they are call'd in Scripture, that are to be the receptacles of all this Glory, are, either replenish'd with the vain and sinful objects of this Life,
So that while our Appetites, those, as they Are called in Scripture, that Are to be the receptacles of all this Glory, Are, either replenished with the vain and sinful objects of this Life,
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or, are straitned and contracted by the weakness and imperfection of this dull and lumpish matter, they must be rid of the one and devested of the other,
or, Are straitened and contracted by the weakness and imperfection of this dull and lumpish matter, they must be rid of the one and devested of the other,
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And by this gracious and happy complication of the NONLATINALPHABET and the NONLATINALPHABET together, they are made to become helpful and assisting to each other, serving reciprocally as a means or motive either to other.
And by this gracious and happy complication of the and the together, they Are made to become helpful and assisting to each other, serving reciprocally as a means or motive either to other.
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since it may be as well pursu'd by natural, as by divine rules, better perhaps by diabolical arts than either, nothing experimentally so inriching men,
since it may be as well pursued by natural, as by divine rules, better perhaps by diabolical arts than either, nothing experimentally so enriching men,
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Cicero saith, " None ought to be deem'd a vertuous or a just man, that will be allur'd or affrighted from his duty, by any advantage or disadvantage whatever:
Cicero Says, " None ought to be deemed a virtuous or a just man, that will be allured or affrighted from his duty, by any advantage or disadvantage whatever:
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For 'tis the premise and not the inference of theirs, that's so urg'd by the Apostle, Let us eat and drink, 1 Cor. 15. 32. But now the Christian Religion propounds such overtures to our Obedience and Patience, as may justly and reasonably encourage us thereunto.
For it's the premise and not the Inference of theirs, that's so urged by the Apostle, Let us eat and drink, 1 Cor. 15. 32. But now the Christian Religion propounds such overtures to our obedience and Patience, as may justly and reasonably encourage us thereunto.
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Were wilful poverty and certain Martyrdome, part of our duty, and inseparable appendages of our Religion, there is tentation enough in the proposals, to make us conflict with the greatest difficulties, and overcome them.
Were wilful poverty and certain Martyrdom, part of our duty, and inseparable appendages of our Religion, there is tentation enough in the proposals, to make us conflict with the greatest difficulties, and overcome them.
When Christianity was thus attended, and had nothing else to recommend it self to the world, besides the reasonableness of its injunctions, with what holy violence did those blessed Saints storm Heaven,
When Christianity was thus attended, and had nothing Else to recommend it self to the world, beside the reasonableness of its injunctions, with what holy violence did those blessed Saints storm Heaven,
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and guarded with a great many other temporal Phylacteries, men are yet more hardly wrought upon to be Religious, the consideration of a single lust shall be able to weigh down all.
and guarded with a great many other temporal Phylacteries, men Are yet more hardly wrought upon to be Religious, the consideration of a single lust shall be able to weigh down all.
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and because 'twas some we what early, I think of Dr. Hammond 's notion of NONLATINALPHABET in the Text, the sooner the better, the better for him, no doubt.
and Because 'twas Some we what early, I think of Dr. Hammond is notion of in the Text, the sooner the better, the better for him, no doubt.
who when he was reckoning up some of the great men of that age, Virgil and Ovid, Livie and Salust, and going to commend them, stops, and concludes thus:
who when he was reckoning up Some of the great men of that age, Virgil and Ovid, Livy and Sallust, and going to commend them, stops, and concludes thus:
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that are able, and dare defend her against the encroachments of Popery and Fanaticisme. Now to God only wise be Glory through Jesus Christ for ever. Amen. FINIS.
that Are able, and Dare defend her against the encroachments of Popery and Fanaticism. Now to God only wise be Glory through jesus christ for ever. Amen. FINIS.
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