All things are lawful for me, but all things are not expedient, All things, &c. THE Doctrine of Fate, or the necessity of Human Actions destroys Religion, Society, Reason, or the very Being of Rational Nature.
All things Are lawful for me, but all things Are not expedient, All things, etc. THE Doctrine of Fate, or the necessity of Human Actions Destroys Religion, Society, Reason, or the very Being of Rational Nature.
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For if Man were a meer Machine, moved and acted by irresistible Springs and Weights without himself, there could be no such thing as Reason or Deliberation, Judgment or Discretion, Wisdom or Folly, Virtue or Vice, Rewards or Punishments, which necessarily suppose a Power of Election, of judging, chusing and refusing.
For if Man were a mere Machine, moved and acted by irresistible Springs and Weights without himself, there could be no such thing as Reason or Deliberation, Judgement or Discretion, Wisdom or Folly, Virtue or Vice, Rewards or Punishments, which necessarily suppose a Power of Election, of judging, choosing and refusing.
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we perceive how readily our Will submits to our Understanding, and all our Nerves and Instruments of Action, in an instant obey the Motions of our Will:
we perceive how readily our Will submits to our Understanding, and all our Nerves and Instruments of Actium, in an instant obey the Motions of our Will:
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whilst we who are apt to assert our Liberty with Heat and Zeal where it is not concerned, should patiently decline it in the greatest and most proper Instances, where it ought to be exercised.
while we who Are apt to assert our Liberty with Heat and Zeal where it is not concerned, should patiently decline it in the greatest and most proper Instances, where it ought to be exercised.
Like the Corinthian Christians, whom all the Reason in the world, no not the honor of Christianity it self, could disswade from impleading one another,
Like the Corinthian Christians, whom all the Reason in the world, no not the honour of Christianity it self, could dissuade from impleading one Another,
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tho but for a season, and for the Honor of the Gospel, and at the instance of the Apostle himself, were yet so much mistaken in their Apprehensions of Liberty, that at the same time they were the basest and most contented servile Slaves, to the worst of Masters, to brutish Passions and unnatural Desires.
though but for a season, and for the Honour of the Gospel, and At the instance of the Apostle himself, were yet so much mistaken in their Apprehensions of Liberty, that At the same time they were the Basest and most contented servile Slaves, to the worst of Masters, to brutish Passion and unnatural Desires.
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and reproves their Petulance and Inequality by this universal undoubted Rule of Wisdom, All things, &c. The Text then is a Confutation of the false and absurd Reasonings of the Corinthian Converts. And the Case was this:
and reproves their Petulance and Inequality by this universal undoubted Rule of Wisdom, All things, etc. The Text then is a Confutation of the false and absurd Reasonings of the Corinthian Converts. And the Case was this:
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and vexatious to one another, v. 7. the other of Intemperance, with those lascivious practices which generally attend it, v. 9. Now the answer of the Corinthians to the Apostle 's Accusation is briefly this, viz. All things are lawful for us.
and vexatious to one Another, v. 7. the other of Intemperance, with those lascivious practices which generally attend it, v. 9. Now the answer of the Corinthians to the Apostle is Accusation is briefly this, viz. All things Are lawful for us.
Who shall control us? All things are lawful for us, and it is a manly Virtue to use our Liberty, were some of their received Sayings, or perverted Aphorisms of Wisdom.
Who shall control us? All things Are lawful for us, and it is a manly Virtue to use our Liberty, were Some of their received Sayings, or perverted Aphorisms of Wisdom.
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yet this Liberty of human Nature must not be understood of a belluine power of doing what we list, but only of a freedom from the Force and Impulse of external Causes.
yet this Liberty of human Nature must not be understood of a belluine power of doing what we list, but only of a freedom from the Force and Impulse of external Causes.
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Our Liberty is indeed our greatest Glory, yet altogether subject to Reason and Discretion. So that amongst indifferent things, as going to Law, about which we are simply free,
Our Liberty is indeed our greatest Glory, yet altogether Subject to Reason and Discretion. So that among indifferent things, as going to Law, about which we Are simply free,
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Your excuse for Luxury and Contention is your Liberty, but are ye not ashamed by an appearance of Liberty, to be so easily trepann'd and deluded into real Slavery? Are ye such Children to be caught by a word,
Your excuse for Luxury and Contention is your Liberty, but Are you not ashamed by an appearance of Liberty, to be so Easily trepanned and deluded into real Slavery? are you such Children to be caught by a word,
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and decoyed so foolishly into Nets and Snares? Do ye not know that the Liberty of Man is such an Authority over his Will and Actions, that he may always be indifferent to things indifferent;
and decoyed so foolishly into Nets and Snares? Do you not know that the Liberty of Man is such an authority over his Will and Actions, that he may always be indifferent to things indifferent;
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of gratifying every Appetite and Faculty, without the prejudice or destruction of any, of believing, loving and desiring according to the weight and nature of the thing,
of gratifying every Appetite and Faculty, without the prejudice or destruction of any, of believing, loving and desiring according to the weight and nature of the thing,
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Since you are endowed with such a Principle, you must resolve that all things shall be indifferent to you, till they have passed the scrutiny of your Judgment, that your Will and Affections, shall always wait the Resolution of your Reason.
Since you Are endowed with such a Principle, you must resolve that all things shall be indifferent to you, till they have passed the scrutiny of your Judgement, that your Will and Affections, shall always wait the Resolution of your Reason.
Thus having given you a short Account of the occasion of the Words, it is not necessary to insist any farther upon their particular respect and application to the Case of the Corinthians, but I shall consider them, independent of the Text,
Thus having given you a short Account of the occasion of the Words, it is not necessary to insist any farther upon their particular respect and application to the Case of the Corinthians, but I shall Consider them, independent of the Text,
as a noble Resolution of St. Paul, or as an universal Rule of Wisdom to all Men, in the Government of their Lives, I will not be brought, &c. The Terms of the Problem are easily understood, and require but little Explication.
as a noble Resolution of Saint Paul, or as an universal Rule of Wisdom to all Men, in the Government of their Lives, I will not be brought, etc. The Terms of the Problem Are Easily understood, and require but little Explication.
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Propositions of Truth, Objects of Desire, and Methods of Practice are infinite and innumerable, and about these the Reason and Judgment of Man is exercised;
Propositions of Truth, Objects of Desire, and Methods of Practice Are infinite and innumerable, and about these the Reason and Judgement of Man is exercised;
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or irresistible Cause without himself, but by certain innate Principles, rational Powers, and the Divine Assistance, he is enabled to judge of Truth and Goodness,
or irresistible Cause without himself, but by certain innate Principles, rational Powers, and the Divine Assistance, he is enabled to judge of Truth and goodness,
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And having thus explained the Principle, the Sense of the Apostles Resolution or practical Comment thereupon is evident, I will not be brought under the power of any thing;
And having thus explained the Principle, the Sense of the Apostles Resolution or practical Comment thereupon is evident, I will not be brought under the power of any thing;
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The words being thus explained may be resolved into this easy Proposition, viz. That to preserve the Authority of our Reason and the Liberty of our Will, from the Ʋsurpations of Prejudice, sensual Appetites and Passions, is the Wisdom and Felicity of a Man. I will not be brought under the power of any thing.
The words being thus explained may be resolved into this easy Proposition, viz. That to preserve the authority of our Reason and the Liberty of our Will, from the Ʋsurpations of Prejudice, sensual Appetites and Passion, is the Wisdom and Felicity of a Man. I will not be brought under the power of any thing.
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The Text may seem at the first view to countenance Republican Principles and Opinions, but we shall find, upon a more exact inspection, that it was never design'd by the Apostle, to serve the Interest of Faction or Sedition, to dissolve or loosen Government,
The Text may seem At the First view to countenance Republican Principles and Opinions, but we shall find, upon a more exact inspection, that it was never designed by the Apostle, to serve the Interest of Faction or Sedition, to dissolve or loosen Government,
because it is so direct a Contradiction to those positive Declarations and express Precepts of exactest Loyalty, which we find in St. Pauls Epistles.
Because it is so Direct a Contradiction to those positive Declarations and express Precepts of Exactest Loyalty, which we find in Saint Paul's Epistles.
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It is true, for fear of Misconstruction, I might have excepted the Laws of God and our Country as Sacred Things, about which, generally speaking, we have no Deliberation, Liberty or Election,
It is true, for Fear of Misconstruction, I might have excepted the Laws of God and our Country as Sacred Things, about which, generally speaking, we have no Deliberation, Liberty or Election,
and therefore fall not under the Consideration of the Proposition, or the Rule of the Apostle, which only respect such things as are wholly in our Power.
and Therefore fallen not under the Consideration of the Proposition, or the Rule of the Apostle, which only respect such things as Are wholly in our Power.
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but all Opinions of indifferent Nature, all ingenious Speculation, Philosophy, Wisdom, Moral Habits, inward Affections, together with almost the whole Oeconomy of Private Life, are left to the discretion of every man.
but all Opinions of indifferent Nature, all ingenious Speculation, Philosophy, Wisdom, Moral Habits, inward Affections, together with almost the Whole Oeconomy of Private Life, Are left to the discretion of every man.
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And most of the Laws of God are general, only the great Lines and Heads of Duties, but the application of Particulars, the Proportion of one thing to another, the Relation, Affections,
And most of the Laws of God Are general, only the great Lines and Heads of Duties, but the application of Particulars, the Proportion of one thing to Another, the Relation, Affections,
and the Liberty of our Will, from the Ʋsurpations of Prejudice, sensual Appetites and Passions, is the Wisdom and Felicity of a Man. Indeed, one of the very first, and most obvious Principles of Right Reason is, the most intire Resignation of our selves to be govern'd by the Laws of God and our Country.
and the Liberty of our Will, from the Ʋsurpations of Prejudice, sensual Appetites and Passion, is the Wisdom and Felicity of a Man. Indeed, one of the very First, and most obvious Principles of Right Reason is, the most entire Resignation of our selves to be governed by the Laws of God and our Country.
And no Man that does not basely desert his Reason, and depart from this incomparable Rule of the Apostle, can ever wilfully Sin against God, or Rebel against his Prince.
And no Man that does not basely desert his Reason, and depart from this incomparable Rule of the Apostle, can ever wilfully since against God, or Rebel against his Prince.
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This premised, I shall now proceed to consider the truth of the Proposition with Respect to things Intellectual, Moral, Civil and Religious, and show that in all these (which comprehend whatsoever the Judgment of Man is conversant about) to preserve the Authority of our Reason,
This premised, I shall now proceed to Consider the truth of the Proposition with Respect to things Intellectual, Moral, Civil and Religious, and show that in all these (which comprehend whatsoever the Judgement of Man is conversant about) to preserve the authority of our Reason,
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and the Liberty of our Will, from the Ʋsurpation of Prejudice, and the Briberies of Interest, sensual Appetites and Passions, is the Wisdom and Felicity of a Man.
and the Liberty of our Will, from the Ʋsurpation of Prejudice, and the Briberies of Interest, sensual Appetites and Passion, is the Wisdom and Felicity of a Man.
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This then is the Liberty and Glory of Human Nature, that it is indifferent and free to every doubtful Opinion and disputable Proposition, that those who have sufficient opportunity of improving their Faculties, are enabled to judge for themselves,
This then is the Liberty and Glory of Human Nature, that it is indifferent and free to every doubtful Opinion and disputable Proposition, that those who have sufficient opportunity of improving their Faculties, Are enabled to judge for themselves,
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but as the sensitive Faculties do freely judge of Sweet and Bitter, or the qualities of their proper Objects by the Test of Sense, so the Rational conclude of True and False, of Good and Evil, by such demonstrations as the Nature of the thing requires.
but as the sensitive Faculties do freely judge of Sweet and Bitter, or the qualities of their proper Objects by the Test of Sense, so the Rational conclude of True and False, of Good and Evil, by such demonstrations as the Nature of the thing requires.
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It is therefore the highest point of Wisdom in the world, to defend this Liberty of Reasoning, this Jewel of inestimable Value, from the Usurpations of Prejudice and Passion to suspend our Assent till we shall be sufficiently convinced;
It is Therefore the highest point of Wisdom in the world, to defend this Liberty of Reasoning, this Jewel of inestimable Valve, from the Usurpations of Prejudice and Passion to suspend our Assent till we shall be sufficiently convinced;
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so that whilst the Sceptic pretends to secure, he really destroys the Liberty of his Mind, he debars it by violence and force from the kind enjoyment of its proper Objects.
so that while the Sceptic pretends to secure, he really Destroys the Liberty of his Mind, he debars it by violence and force from the kind enjoyment of its proper Objects.
But Firm, Well-grounded, Rational Assent proceeding from a cautious search, from an impartial preparation to believe upon sufficient Evidence, upon universal Principles, regular Deductions,
But Firm, Well-grounded, Rational Assent proceeding from a cautious search, from an impartial preparation to believe upon sufficient Evidence, upon universal Principles, regular Deductions,
These are the Men who alone are accomplished for the Study of Knowledge, who see with their own Eyes, understand by their own Judgment, discover Truth, improve Learning and are highly useful in the Commonwealth.
These Are the Men who alone Are accomplished for the Study of Knowledge, who see with their own Eyes, understand by their own Judgement, discover Truth, improve Learning and Are highly useful in the Commonwealth.
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to every hypocritical designing Countenance, to every conceited Emperick, bold Assertor, false Historian, uncertain Proverb, and to all who by cunning Arts and Devices go about to deceive. Oh homines ad servitutem nati!
to every hypocritical designing Countenance, to every conceited Empiric, bold Assertor, false Historian, uncertain Proverb, and to all who by cunning Arts and Devices go about to deceive. O homines ad servitutem Nati!
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and not your Spirit, which yet alone is born to Liberty? It is therefore a wise and happy Rule, I will not be brought under the Power of any thing in Speculation or the search of Truth.
and not your Spirit, which yet alone is born to Liberty? It is Therefore a wise and happy Rule, I will not be brought under the Power of any thing in Speculation or the search of Truth.
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And as in Speculation, so secondly in the Government of our Life and Actions, to preserve the Authority of our Reason and the Liberty of our Will, from the Ʋsurpations of Prejudice, sensual Appetites and Passions, is the Wisdom and Felicity of a Man:
And as in Speculation, so secondly in the Government of our Life and Actions, to preserve the authority of our Reason and the Liberty of our Will, from the Ʋsurpations of Prejudice, sensual Appetites and Passion, is the Wisdom and Felicity of a Man:
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The just and true design of Speculation or the study of Truth and Falshood is, that we may the better be enabled to judge of Good and Evil. For the ultimate End or highest Perfection of Man is a steddy, constant course of laudable Actions, such a rational procedure as shall Improve our Faculties, advance our Interest and satisfie the true Dispositions and Inclinations of our Nature.
The just and true Design of Speculation or the study of Truth and Falsehood is, that we may the better be enabled to judge of Good and Evil. For the ultimate End or highest Perfection of Man is a steady, constant course of laudable Actions, such a rational procedure as shall Improve our Faculties, advance our Interest and satisfy the true Dispositions and Inclinations of our Nature.
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All the Kinds of Being in the world, excepting Man, are simple and intire. The Angels now, are Pure and Perfect in their Will and Appetites, immoveably determined to that which is good, they act freely and from a vital Principle, but yet their Knowledge is so distinct and clear, that it is supposed impossible they should direct their choice amiss:
All the Kinds of Being in the world, excepting Man, Are simple and entire. The Angels now, Are Pure and Perfect in their Will and Appetites, immoveably determined to that which is good, they act freely and from a vital Principle, but yet their Knowledge is so distinct and clear, that it is supposed impossible they should Direct their choice amiss:
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And so far also sensitive and animal, as his Mind is lodg'd in an earthly Body, endowed with Organs of the quickest Sense, and sent into a world that is furnished with all the satisfactions of the animal Life.
And so Far also sensitive and animal, as his Mind is lodged in an earthly Body, endowed with Organs of the quickest Sense, and sent into a world that is furnished with all the satisfactions of the animal Life.
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finally, by the Grace of God, of preserving his peculiar Form Intire and Perfect. This is that Liberty, that Authority of Man over his Desires and Actions.
finally, by the Grace of God, of preserving his peculiar From Entire and Perfect. This is that Liberty, that authority of Man over his Desires and Actions.
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and his sensitive Appetites in their proper inferior place and order: to prevent Diseases and Sickness, Jars and Clashing, in so fine and curious a Composition,
and his sensitive Appetites in their proper inferior place and order: to prevent Diseases and Sickness, Jars and Clashing, in so fine and curious a Composition,
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He is able to judge, by inward Impressions, by his natural Necessities, and by the Divine Revelation, what is fit and reasonable to do or to forbear, and to act accordingly.
He is able to judge, by inward Impressions, by his natural Necessities, and by the Divine Revelation, what is fit and reasonable to do or to forbear, and to act accordingly.
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It is not therefore a brutish Licentiousness or Liberty of doing what we please, of gratifying the present Appetite, of proceeding without the consideration of the effects and consequence of Actions:
It is not Therefore a brutish Licentiousness or Liberty of doing what we please, of gratifying the present Appetite, of proceeding without the consideration of the effects and consequence of Actions:
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For the essential difference of Man is Consciousness, or the Knowledge of himself with a power of directing his Actions according to Reason, that is, with respect to his real Interest, estimated and measured by the Capacities of his Nature.
For the essential difference of Man is Consciousness, or the Knowledge of himself with a power of directing his Actions according to Reason, that is, with respect to his real Interest, estimated and measured by the Capacities of his Nature.
Even God himself, who certainly enjoys the most perfect Freedom as well as all other Excellencies, has yet no Liberty to Evil. There is a rule or manner of operation implyed in the Divine Nature;
Even God himself, who Certainly enjoys the most perfect Freedom as well as all other Excellencies, has yet no Liberty to Evil. There is a Rule or manner of operation employed in the Divine Nature;
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and therefore to preserve the Authority of our Reason, from the Ʋsurpations of sensual Appetites and Passion, must surely be the Wisdom and Felicity of a Man. For where the Will is directed by due consideration, by a well weighed Judgment, there is Health, Ease and Satisfaction.
and Therefore to preserve the authority of our Reason, from the Ʋsurpations of sensual Appetites and Passion, must surely be the Wisdom and Felicity of a Man. For where the Will is directed by due consideration, by a well weighed Judgement, there is Health, Ease and Satisfaction.
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Our Lives will be conformable to God, our Knowledge will be clearer and more copious, our Appetites indifferent and obsequious, our Affections equal, proportion'd to the value of the Object, our Passions calm and regular.
Our Lives will be conformable to God, our Knowledge will be clearer and more copious, our Appetites indifferent and obsequious, our Affections equal, proportioned to the valve of the Object, our Passion Cam and regular.
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Seneca says of such a Man that he is Immoveable as God, compell'd of nothing, attempting nothing in vain, never disappointed, always safe, unhurt and free.
Senecca Says of such a Man that he is Immoveable as God, compelled of nothing, attempting nothing in vain, never disappointed, always safe, unhurt and free.
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their Minds are free, their Faculties improved, their Judgment ready, apt for Council, Trust, Managery, without Hypocrisy, Design or private Interest.
their Minds Are free, their Faculties improved, their Judgement ready, apt for Council, Trust, Managery, without Hypocrisy, Design or private Interest.
But as for those who break the Order of this inward Government, who chuse and pursue according to the first appearance, and love without deliberation;
But as for those who break the Order of this inward Government, who choose and pursue according to the First appearance, and love without deliberation;
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their natural power over their Desires and Actions to direct them according to Reason and Interest, is usurped upon by those rebellious Passions which of right are subject and ought to wait the Resolution of deliberate Judgment.
their natural power over their Desires and Actions to Direct them according to Reason and Interest, is usurped upon by those rebellious Passion which of right Are Subject and ought to wait the Resolution of deliberate Judgement.
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how inconsistent, and yet how importunate to be gratified? Whilst Ambition prompts to that which Envy disallows, Pride commands what Covetousness forbids.
how inconsistent, and yet how importunate to be gratified? While Ambition prompts to that which Envy disallows, Pride commands what Covetousness forbids.
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To preserve the Authority of our Reason, from the impositions of false Opinion, Prejudice and Passion, is the Wisdom and Felicity of a Man. I will not be brought under the power of of any thing in matters Civil.
To preserve the authority of our Reason, from the impositions of false Opinion, Prejudice and Passion, is the Wisdom and Felicity of a Man. I will not be brought under the power of of any thing in matters Civil.
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The Authority of Princes cannot be more highly asserted, nor the Obedience of Subjects more strictly enjoyned by than St. Paul in many passages of his Epistles. And yet in my Text the same St Paul may seem a great Bigot of Liberty, and upon the question peremptorily resolve, that He would not be brought under the power of any, the word is NONLATINALPHABET and may be interpreted of Persons as well as things.
The authority of Princes cannot be more highly asserted, nor the obedience of Subject's more strictly enjoined by than Saint Paul in many passages of his Epistles. And yet in my Text the same Saint Paul may seem a great Bigot of Liberty, and upon the question peremptorily resolve, that He would not be brought under the power of any, the word is and may be interpreted of Persons as well as things.
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and intire Obedience according to the firm injunction of the Apostle, may be reconciled and proper Liberty of a man with the just, asserted in the Text.
and entire obedience according to the firm injunction of the Apostle, may be reconciled and proper Liberty of a man with the just, asserted in the Text.
And indeed, as hath been already noted, and cannot be too well considered, the Liberty of Man in any matter whatsoever, is not an exorbitant power of acting as he pleases,
And indeed, as hath been already noted, and cannot be too well considered, the Liberty of Man in any matter whatsoever, is not an exorbitant power of acting as he Pleases,
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And this very notion of Liberty were it throughly imbibed, would be a sufficient Antidote against the Delusions of Hypocrites and the Impositions of the Seditious.
And this very notion of Liberty were it thoroughly imbibed, would be a sufficient Antidote against the Delusions of Hypocrites and the Impositions of the Seditious.
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And amongst the many Kingdoms and Societies of the world, common Sense will teach us to account our selves the undoubted Subjects of that particular Polity in which we are Born, and under whose Protection and Influence we live.
And among the many Kingdoms and Societies of the world, Common Sense will teach us to account our selves the undoubted Subject's of that particular Polity in which we Are Born, and under whose Protection and Influence we live.
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And because the very Form and Essence as well as the Beauty and Strength of any Government, is final determination or absolute Authority, therefore Reason peremptorily commands the most cheerful Observation of whatsoever Laws concerning any matters that are not plainly determined by the Laws of God, to whom we are primarily obliged.
And Because the very From and Essence as well as the Beauty and Strength of any Government, is final determination or absolute authority, Therefore Reason peremptorily commands the most cheerful Observation of whatsoever Laws Concerning any matters that Are not plainly determined by the Laws of God, to whom we Are primarily obliged.
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Wherefore then, the most patient resignation of our selves, our private Will and Interest to the Will and Authority of the Government we live under, is therefore our truest Liberty because it is the evident Resolution of Right Reason.
Wherefore then, the most patient resignation of our selves, our private Will and Interest to the Will and authority of the Government we live under, is Therefore our Truest Liberty Because it is the evident Resolution of Right Reason.
It is fitted for defence, secret in Councils, in deliberation Wise and Bold, without Hypocrisie or Fear, in execution Potent, where the Interest is but one, the subjects will be as easy as they are secure,
It is fitted for defence, secret in Councils, in deliberation Wise and Bold, without Hypocrisy or fear, in execution Potent, where the Interest is but one, the subject's will be as easy as they Are secure,
But all Reservations of positive or real Power in the People, all Exemptions in the Modes or external Celebrations of Religion, or in any other indifferent matter, from the Jurisdiction of the Government, are pernicious to Societies;
But all Reservations of positive or real Power in the People, all Exemptions in the Modes or external Celebrations of Religion, or in any other indifferent matter, from the Jurisdiction of the Government, Are pernicious to Societies;
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they nourish a continual Ferment, support and continue divers Interests, ingender Emulation, Stirs, Heats, Rebellion, and Civil Wars, intoxicate the common People, and fill their Minds with Curiosity, Conceit and Pride; furnish Envy and Ambition, Faction and Discontent with plausible disguises and colors for their Malice and Iniquity. In a word, they clog and prejudice the Government, but it is impossible in the nature of the thing, that they should secure or serve the Real Interest of any people in the world.
they nourish a continual Ferment, support and continue diverse Interests, engender Emulation, Stirs, Heats, Rebellion, and Civil Wars, intoxicate the Common People, and fill their Minds with Curiosity, Conceit and Pride; furnish Envy and Ambition, Faction and Discontent with plausible disguises and colours for their Malice and Iniquity. In a word, they clog and prejudice the Government, but it is impossible in the nature of the thing, that they should secure or serve the Real Interest of any people in the world.
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or the necessities of Society require, namely with the most obsequious Submission: To lay aside the airy Dream of original imaginary Power in him (that cursed Spring of Mischief and Confusion!) to consider his Incompetency, to judge his Governors, or their proceedings, to be always apt to believe the best,
or the necessities of Society require, namely with the most obsequious Submission: To lay aside the airy Dream of original imaginary Power in him (that cursed Spring of Mischief and Confusion!) to Consider his Incompetency, to judge his Governors, or their proceedings, to be always apt to believe the best,
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But to take the Liberty of the Subject for any Latent, Direct or Positive Authority residing in them is foolish to Absurdity, because it destroys the very Reason,
But to take the Liberty of the Subject for any Latent, Direct or Positive authority residing in them is foolish to Absurdity, Because it Destroys the very Reason,
and at their own dispose that which never was by general content, did appoint and constitute a Prince, or Governors, enduing him or them with such degrees of Power as they thought fit, reserving to themselves the Sovereignty;
and At their own dispose that which never was by general content, did appoint and constitute a Prince, or Governors, enduing him or them with such Degrees of Power as they Thought fit, reserving to themselves the Sovereignty;
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It is therefore the Wisdom and Felicity of a man, to preserve the Authority of his Reason, from the Impositions of popular opinions, prejudice and passion in these things.
It is Therefore the Wisdom and Felicity of a man, to preserve the authority of his Reason, from the Impositions of popular opinions, prejudice and passion in these things.
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To consider his Station, and never suffer the plausible Pretences of designing Malecontents to debauch his reason, or shock his Loyalty: so shall he contribute to the preservation of the Government, and in that to his own happiness, to the free enjoyment of the liberty of his mind and will in all those other things wherein it may be justly exercised.
To Consider his Station, and never suffer the plausible Pretences of designing Malecontents to debauch his reason, or shock his Loyalty: so shall he contribute to the preservation of the Government, and in that to his own happiness, to the free enjoyment of the liberty of his mind and will in all those other things wherein it may be justly exercised.
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How agreeable would this Disposition under the People to their Prince and to one another? what a Confidence would it raise? what delight, what free and cheerful Intercourse? how would all Suspicion and Hypocrisy, Fears, Jealousies and odious Characters be banisht human Conversation?
How agreeable would this Disposition under the People to their Prince and to one Another? what a Confidence would it raise? what delight, what free and cheerful Intercourse? how would all Suspicion and Hypocrisy, Fears, Jealousies and odious Characters be banished human Conversation?
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And it is this, this Humility and Modesty in the Subject, that is the best security in the world of real Priviledges, of public Interest, and steddy Government. There is in Man such a natural Condescension, such Civility, such sense of Love and Duty observed, that it is an affront to the Ingenuity of Human Nature to suppose a Prince should be severe upon a willing and obedient people.
And it is this, this Humility and Modesty in the Subject, that is the best security in the world of real Privileges, of public Interest, and steady Government. There is in Man such a natural Condescension, such Civility, such sense of Love and Duty observed, that it is an affront to the Ingenuity of Human Nature to suppose a Prince should be severe upon a willing and obedient people.
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But those who mistake the Liberty of the Subject for sovereign Power, as the Republican, or for a freedom from all Coertion, Laws and Government, as the Enthusiast, or for a Liberty of capricious Censure, of controlling Princes, of reducing them to Reason by force, of improving and practising upon Fears and Possibilities, as the factious Monarchist, these, I say,
But those who mistake the Liberty of the Subject for sovereign Power, as the Republican, or for a freedom from all Coercion, Laws and Government, as the Enthusiast, or for a Liberty of capricious Censure, of controlling Princes, of reducing them to Reason by force, of improving and practising upon Fears and Possibilities, as the factious Monarchist, these, I say,
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They are always busied with mighty Earnestness, about such matters as are above their Comprehension, but there cannot be a greater misery than hot and fiery Spirits acting upon false Appearances, upon crude and indistinct Notions and Apprehensions of things.
They Are always busied with mighty Earnestness, about such matters as Are above their Comprehension, but there cannot be a greater misery than hight and fiery Spirits acting upon false Appearances, upon crude and indistinct Notions and Apprehensions of things.
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How is such a person galled and agitated from himself, from the confusion of his own Mind? and how fitly is he prepared for every cunning Patriot and designing Malecontent to act upon? They are bewitched with the word Liberty as with a Charm, live in perpetual passion, in ignorant and imprudent Zeal, they govern themselves by inconstant Principles, are distracted by multiplicity of new Designs, neglect their Business, destroy their Virtue, expose their Fortunes, and centre often in an ignominious Death. And thus the Proposition is undoubtedly true in our Relation to the Government: that to preserve, &c. I will not be brought under the power of any thing in Matters Civil.
How is such a person galled and agitated from himself, from the confusion of his own Mind? and how fitly is he prepared for every cunning Patriot and designing Malcontent to act upon? They Are bewitched with the word Liberty as with a Charm, live in perpetual passion, in ignorant and imprudent Zeal, they govern themselves by inconstant Principles, Are distracted by Multiplicity of new Designs, neglect their Business, destroy their Virtue, expose their Fortune's, and centre often in an ignominious Death. And thus the Proposition is undoubtedly true in our Relation to the Government: that to preserve, etc. I will not be brought under the power of any thing in Matters Civil.
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4. The time will not permit me to illustrate the Apostles Rule as I proposed in the last place, with Relation to Religion, or in Matters Divine and Spiritual.
4. The time will not permit me to illustrate the Apostles Rule as I proposed in the last place, with Relation to Religion, or in Matters Divine and Spiritual.
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That he is endued with sufficient Abilities if he carefully employ them, and have opportunity of improving them, to judge of such a demeanor or habit of life,
That he is endued with sufficient Abilities if he carefully employ them, and have opportunity of improving them, to judge of such a demeanour or habit of life,
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That every man whose Education and Opportunities will permit him, is obliged to assert and exercise this Liberty of proving all things, that at length,
That every man whose Education and Opportunities will permit him, is obliged to assert and exercise this Liberty of proving all things, that At length,
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of determining his Faith and Practice according as his Reason, after the most diligent search and faithful use of all the means of Knowledge, shall direct him
of determining his Faith and Practice according as his Reason, After the most diligent search and faithful use of all the means of Knowledge, shall Direct him
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That Reason will prompt him, to consult the Law of Nature, the common Sense of man-kind, the divine Revelation, the consent of the universal Church, the Authority of the Church he lives in.
That Reason will prompt him, to consult the Law of Nature, the Common Sense of mankind, the divine Revelation, the consent of the universal Church, the authority of the Church he lives in.
That therefore Christian Liberty is not a liberty of serving God, according to the suggestions of private fancy without any farther Respect, that this is the unhappy fountain of most of the Heresies, Schisms, wild and extravagant Opinions which infest and vex the Church.
That Therefore Christian Liberty is not a liberty of serving God, according to the suggestions of private fancy without any farther Respect, that this is the unhappy fountain of most of the Heresies, Schisms, wild and extravagant Opinions which infest and vex the Church.
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That therefore also, it is not an exemption from Laws Ecclesiastical, or restraints in the outward Celebration of Religion, upon such pains as the Church and State shall find necessary;
That Therefore also, it is not an exemption from Laws Ecclesiastical, or restraints in the outward Celebration of Religion, upon such pains as the Church and State shall find necessary;
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that if the Theory and Practice of Religion were at the Will and Choice of every Subject, it would be impossible for the Prince to preserve his people in Peace and Godliness.
that if the Theory and Practice of Religion were At the Will and Choice of every Subject, it would be impossible for the Prince to preserve his people in Peace and Godliness.
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That thus to study, and to inform our selves, according to our opportunities, in the nature and truth of Religion, with due submission to Authority, gives a man a steddy Confidence and Security in his Mind, a sober judgment, assurance in his Practice.
That thus to study, and to inform our selves, according to our opportunities, in the nature and truth of Religion, with due submission to authority, gives a man a steady Confidence and Security in his Mind, a Sobrium judgement, assurance in his Practice.
He knows how to behave himself under all the different modes and fashions of Religious Worship, he cannot easily be drawn into Superstition and Idolatry on the one hand,
He knows how to behave himself under all the different modes and fashions of Religious Worship, he cannot Easily be drawn into Superstition and Idolatry on the one hand,
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nor into Schism, by Scrupulosity or Ignorance on the other. He easily distinguishes Graviora Legis from the Condientia virtutis, as Origen styles them;
nor into Schism, by Scrupulosity or Ignorance on the other. He Easily Distinguishes Graviora Legis from the Condientia virtue, as Origen styles them;
But whosoever takes the Measures of his Religion from the constitution of his body, from vulgar opinions of Sanctity, from the sense of such particular Persons as he shall happen to esteem, or from any other Principle than that of his own Reason directed soberly and with all submission and deference to the Church universal, and that in particular whereof he is a Member (which is highly and strictly rational) is under the greatest slavery that it is possible to fall into.
But whosoever Takes the Measures of his Religion from the constitution of his body, from Vulgar opinions of Sanctity, from the sense of such particular Persons as he shall happen to esteem, or from any other Principle than that of his own Reason directed soberly and with all submission and deference to the Church universal, and that in particular whereof he is a Member (which is highly and strictly rational) is under the greatest slavery that it is possible to fallen into.
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and diffident in himself, always uncertain, and therefore always liable to be troubled and confounded, because the Principles upon which he proceeds, viz. bodily temper, vulgar opinion, the sense of particular Persons, and the like, are mutable and apt to vary every day.
and diffident in himself, always uncertain, and Therefore always liable to be troubled and confounded, Because the Principles upon which he proceeds, viz. bodily temper, Vulgar opinion, the sense of particular Persons, and the like, Are mutable and apt to vary every day.
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And thus, as briefly as I could, I have illustrated the Apostles rule, or the Wisdom of preserving the authority of our Reason and the Liberty of our Will from the usurpations of Prejudice, sensual Appetites, and Passions.
And thus, as briefly as I could, I have illustrated the Apostles Rule, or the Wisdom of preserving the Authority of our Reason and the Liberty of our Will from the usurpations of Prejudice, sensual Appetites, and Passion.
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and always ready to receive the Impressions of Truth and Goodness: whose Principles are Eternal, his Opinion deliberate, in Morals wise and upright, in his Conversation steddy, easy and indifferent, whose Religion is firm, and his Loyalty immoveable?
and always ready to receive the Impressions of Truth and goodness: whose Principles Are Eternal, his Opinion deliberate, in Morals wise and upright, in his Conversation steady, easy and indifferent, whose Religion is firm, and his Loyalty immoveable?
cc av j pc-acp vvi dt n2 pp-f n1 cc n1: r-crq n2 vbr j, po31 n1 j, p-acp n2 j cc av-j, p-acp po31 n1 j, j cc j, rg-crq n1 vbz j, cc po31 n1 j?
when Prejudice and Passion, Pride and Ambition, Envy and Avarice, and all the Legion of contracted Prejudices and Immoveable Habits shall be subdued; when the Son of God by the Illuminations of his Spirit,
when Prejudice and Passion, Pride and Ambition, Envy and Avarice, and all the Legion of contracted Prejudices and Immoveable Habits shall be subdued; when the Son of God by the Illuminations of his Spirit,
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