Six sermons preached before His Majesty at White-Hall Published by command. Tending all to give satisfaction in certain points to such who have thereupon endeavoured to unsettle the state, and government of the church. By the Right Reverend Father in God, Benjamin Laney, Late Lord Bishop of Ely.
A SERMON Preached before His Majesty at Whitehall, March 9. 1661. 1 PET. 2.25. For ye were as sheep going astray, but are now returned unto the Shepherd and Bishop of your Souls.
A SERMON Preached before His Majesty At Whitehall, March 9. 1661. 1 PET. 2.25. For you were as sheep going astray, but Are now returned unto the Shepherd and Bishop of your Souls.
but are now happily returned to the Shepherds and Bishops of our Souls) you may perhaps imagine this Text to be chosen of purpose to pursue those two Blown Arguments.
but Are now happily returned to the Shepherd's and Bishops of our Souls) you may perhaps imagine this Text to be chosen of purpose to pursue those two Blown Arguments.
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And for the returning likewise here, though it was to a Bishop, yet I dare not be so bold with him that bears that name in the text, directly to apply it to our Bishops,
And for the returning likewise Here, though it was to a Bishop, yet I Dare not be so bold with him that bears that name in the text, directly to apply it to our Bishops,
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In the mean time, if there were no more in it, me thinks this should be enough to reconcile the Presbyterians to the name of a Bishop, which our Saviour himself hath vouchsafed to take upon him.
In the mean time, if there were no more in it, me thinks this should be enough to reconcile the Presbyterians to the name of a Bishop, which our Saviour himself hath vouchsafed to take upon him.
But having laid aside that argument, which the words at first sight seem'd to offer, I bespeak your attention to one of a more common interest, which concerns all that would be Christians, whose character it is ▪ Who from the ways of sin and error, are return'd to the faith and obedience of our Lord Jesus Christ, who to reduce us from those ways hath taken upon him to be our Shepherd and Bishop.
But having laid aside that argument, which the words At First sighed seemed to offer, I bespeak your attention to one of a more Common Interest, which concerns all that would be Christians, whose character it is ▪ Who from the ways of since and error, Are returned to the faith and Obedience of our Lord jesus christ, who to reduce us from those ways hath taken upon him to be our Shepherd and Bishop.
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The main point is, That God of his mercy complying with the necessities and infirmities of nature, hath erected an Office of trust and confidence in his Church, under the quality of a Shepherd and Bishop, to direct and guide us, who otherwise would erre and stray like sheep,
The main point is, That God of his mercy complying with the necessities and infirmities of nature, hath erected an Office of trust and confidence in his Church, under the quality of a Shepherd and Bishop, to Direct and guide us, who otherwise would err and stray like sheep,
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THe particulars incident to this are, first. The necessity of it, impli'd in our natural condition, who like Sheep are of themselves apt to erre and go astray. 2. The accommodation we have for it.
THe particulars incident to this Are, First. The necessity of it, implied in our natural condition, who like Sheep Are of themselves apt to err and go astray. 2. The accommodation we have for it.
first in his office of Shepherd or Bishop; then in his Flock or Diocess; the Souls of men. We are returned, &c. THe first thing we meet with in the text, is our natural condition. That we were as Sheep that had gone astray.
First in his office of Shepherd or Bishop; then in his Flock or Diocese; the Souls of men. We Are returned, etc. THe First thing we meet with in the text, is our natural condition. That we were as Sheep that had gone astray.
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Now if we be so liable to error in the things of this life, where both the end and the way to them are within the compass of the eye, in which we erre,
Now if we be so liable to error in the things of this life, where both the end and the Way to them Are within the compass of the eye, in which we err,
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as it were, in our own Countrey, where we are bred and born; we must certainly lose our way, where we are strangers, being Citizens of another Countrey,
as it were, in our own Country, where we Are bred and born; we must Certainly loose our Way, where we Are Strangers, being Citizens of Another Country,
They must needs be disappointed that seek for Heaven upon earth, where there is nothing fitted and proportion'd to the Soul, either for the nature or the desires of it.
They must needs be disappointed that seek for Heaven upon earth, where there is nothing fitted and proportioned to the Soul, either for the nature or the Desires of it.
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Now here lies the fatal necessity of erring, they seek a Countrey and City that is invisible and unknown to nature, either what the state of that Countrey is,
Now Here lies the fatal necessity of erring, they seek a Country and city that is invisible and unknown to nature, either what the state of that Country is,
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A chief part of that way lies, first in the knowledg and worship of that God, who had prepar'd for them a City, by what Sacrifices, Rites and Ceremonies he will be serv'd.
A chief part of that Way lies, First in the knowledge and worship of that God, who had prepared for them a city, by what Sacrifices, Rites and Ceremonies he will be served.
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but did not, who were the masters of knowledge to most other Nations, for of such S. Paaul speaks Rom. 1. Who when they profess'd themselves to be wise,
but did not, who were the Masters of knowledge to most other nations, for of such S. Paul speaks Rom. 1. Who when they professed themselves to be wise,
but to those to whom God had more peculiarly imparted himself. The mysterie of Christ Ephes. 3.5. in other ages was not made known to the Sons of men, untill he was reveal'd unto his holy Apostles and Prophets by his Spirit.
but to those to whom God had more peculiarly imparted himself. The mystery of christ Ephesians 3.5. in other ages was not made known to the Sons of men, until he was revealed unto his holy Apostles and prophets by his Spirit.
Yea it was unknown to the very Angels, who when it was first reveal'd, in a kind of admiration and curiosity NONLATINALPHABET, desir'd to look, the word signifies earnestly to pry into. And that which the Angels of Heaven did not know, certainly the sons of men could not.
Yea it was unknown to the very Angels, who when it was First revealed, in a kind of admiration and curiosity, desired to look, the word signifies earnestly to pry into. And that which the Angels of Heaven did not know, Certainly the Sons of men could not.
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The other part of the way to that heavenly Countrey in which we may naturally seem to have some skill, the way of vertue, that is, in the stile of Scripture, to live godly, righteously and soberly in this present world, appeared to the very Heathen to be the only way to happiness.
The other part of the Way to that heavenly Country in which we may naturally seem to have Some skill, the Way of virtue, that is, in the style of Scripture, to live godly, righteously and soberly in this present world, appeared to the very Heathen to be the only Way to happiness.
Yet these natural impressions were so dim and imperfect, both through Originaly corruption, and the over-ruling power of passion and lust, that of those things they knew, they held the truth in unrighteousness,
Yet these natural impressions were so dim and imperfect, both through Originally corruption, and the overruling power of passion and lust, that of those things they knew, they held the truth in unrighteousness,
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Besides, many vertues they knew not, which are the glory of Christianity, as Humility, Denying our selves, Taking up the Cross, Forgiving and Loving our enemies, in their eyes looked more like follies then vertues,
Beside, many Virtues they knew not, which Are the glory of Christianity, as Humility, Denying our selves, Taking up the Cross, Forgiving and Loving our enemies, in their eyes looked more like follies then Virtues,
He went about doing good, preaching the Gospel, healing the diseases of the Sheep, forgiving their sins, till he came to the last and hardest work of a good Shepherd, He laid down his life for his Sheep.
He went about doing good, preaching the Gospel, healing the diseases of the Sheep, forgiving their Sins, till he Come to the last and Hardest work of a good Shepherd, He laid down his life for his Sheep.
for after he had in person ascended into Heaven, he took care for his flock that he left behind Him, that they might not be as Sheep without a Shepherd.
for After he had in person ascended into Heaven, he took care for his flock that he left behind Him, that they might not be as Sheep without a Shepherd.
as appears in the preamble to the commission given to the Apostles. Mat. 9.36. When he saw the multitude he had compassion on them, because they were dispersed and scattered abroad like Sheep having no Shepherd.
as appears in the preamble to the commission given to the Apostles. Mathew 9.36. When he saw the multitude he had compassion on them, Because they were dispersed and scattered abroad like Sheep having no Shepherd.
He Instituted likewise the office it self in all the points and parts of it. 1. Go and teach all Nations, baptizing, &c. there he gave the power of preaching and baptizing. 2. He commands a perpetual memorial of his death, in the Sacrament of his blessed body and blood.
He Instituted likewise the office it self in all the points and parts of it. 1. Go and teach all nations, baptizing, etc. there he gave the power of preaching and baptizing. 2. He commands a perpetual memorial of his death, in the Sacrament of his blessed body and blood.
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Hoc facite, &c. 3. He gave them at the same time the power of the Keyes, Whose sins ye remit they are remitted, &c. 4. And before that in case of contumacy he gave power to excommunicate offenders, If he will not hear the Church, let him be as a heathen and publican.
Hoc Facite, etc. 3. He gave them At the same time the power of the Keys, Whose Sins you remit they Are remitted, etc. 4. And before that in case of contumacy he gave power to excommunicate offenders, If he will not hear the Church, let him be as a heathen and publican.
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And accordingly S. Paul, when he judg'd the incestuous Corinthian to be delivered unto Satan, 1 Cor. 5.4. he did it in the name and power of Christ. And when. 2 Cor. 5.10.
And accordingly S. Paul, when he judged the incestuous Corinthian to be Delivered unto Satan, 1 Cor. 5.4. he did it in the name and power of christ. And when. 2 Cor. 5.10.
When God distributed to the Church the several parts of the Pastoral charge, some Apostles, some Prophets, some Pastors and Teachers, he adds, that it was, ad consummationem Sanctorum, & adificationem corporis Christi;
When God distributed to the Church the several parts of the Pastoral charge, Some Apostles, Some prophets, Some Pastors and Teachers, he adds, that it was, ad consummationem Sanctorum, & adificationem corporis Christ;
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first, it is an honour and incouragement to the Shepherds, that the work they do is Christs, who will bear them out in what they do according to their duty, and reward them for what they suffer for it.
First, it is an honour and encouragement to the Shepherd's, that the work they do is Christ, who will bear them out in what they do according to their duty, and reward them for what they suffer for it.
2. It removes all discouragement from the Sheep, that make a stand at the infirmities and frailties of their Shepherds, that they look through and beyond all them at the power of Christ under whom they serve.
2. It removes all discouragement from the Sheep, that make a stand At the infirmities and frailties of their Shepherd's, that they look through and beyond all them At the power of christ under whom they serve.
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For if possibly men should be misled by them into error, when in simplicity of heart, not knowing any thing to the contrary, they shall submit to them;
For if possibly men should be misled by them into error, when in simplicity of heart, not knowing any thing to the contrary, they shall submit to them;
If these fall into an error by the misguidance of their Shepherds, they are in a sad and worse condition, which admits no plea of excuse or extenuation from the Shepherd.
If these fallen into an error by the misguidance of their Shepherd's, they Are in a sad and Worse condition, which admits no plea of excuse or extenuation from the Shepherd.
They come unto thee, And sit before thee as my people, to hear my words, v. 31. just as we do here come and sit us down as the Lords people to hear his word.
They come unto thee, And fit before thee as my people, to hear my words, v. 31. just as we do Here come and fit us down as the lords people to hear his word.
And what will come of this at the last, our Saviour tells us in the Parable, where some had the boldness to plead for their entrance, that they had eat and drunk in his presence, and had heard him in their streets.
And what will come of this At the last, our Saviour tells us in the Parable, where Some had the boldness to plead for their Entrance, that they had eat and drunk in his presence, and had herd him in their streets.
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This part of our duty to obey Christ in his Ministers is with many of very hard digestion, who not regarding the necessity there is of it, nor the benefit we have by it,
This part of our duty to obey christ in his Ministers is with many of very hard digestion, who not regarding the necessity there is of it, nor the benefit we have by it,
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We have first our own Reason to lead us. 2. We have Scripture a surer guide then that. 3. We have the Spirit besides, and that will lead us into all truth.
We have First our own Reason to led us. 2. We have Scripture a Surer guide then that. 3. We have the Spirit beside, and that will led us into all truth.
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For allowing to every of these that which is peculiar to them, there will be still found something to remain, which is proper for the Shepherds to do.
For allowing to every of these that which is peculiar to them, there will be still found something to remain, which is proper for the Shepherd's to do.
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yet because many whom it concerns to weaken the hands and power of Church-governors, do with their importunate clamours fill the Pulpit, you will be pleased to allow of a short Answer from thence too. AND first for REASON;
yet Because many whom it concerns to weaken the hands and power of Church governors, do with their importunate clamours fill the Pulpit, you will be pleased to allow of a short Answer from thence too. AND First for REASON;
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for Religion is the object and imployment of Faith, and not of Reasoning, and yet naturally no man will believe any thing unless he sees Reason for it.
for Religion is the Object and employment of Faith, and not of Reasoning, and yet naturally no man will believe any thing unless he sees Reason for it.
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But to admit reason in matters of Faith for any other use then that, is to set up a Religion without Faith, which would be as strange a thing as to have a Religion with nothing else.
But to admit reason in matters of Faith for any other use then that, is to Set up a Religion without Faith, which would be as strange a thing as to have a Religion with nothing Else.
for though the Articles of Faith, and whatsoever shall appear to be contained in Scripture are without all doubt and reasoning to be received, because God hath revealed them;
for though the Articles of Faith, and whatsoever shall appear to be contained in Scripture Are without all doubt and reasoning to be received, Because God hath revealed them;
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And for the meaning of those words we must understand the language in which they are written, the proper import and idiom of the phrase, the force and consequence of the discourse, the coherence and consent it hath with other points better known.
And for the meaning of those words we must understand the language in which they Are written, the proper import and idiom of the phrase, the force and consequence of the discourse, the coherence and consent it hath with other points better known.
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but it is Reason so exalted with skill of Arts and Languages, with Prudence and Diligence, that we shall be forced to find work for the Shepherds too.
but it is Reason so exalted with skill of Arts and Languages, with Prudence and Diligence, that we shall be forced to find work for the Shepherd's too.
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The greatest part of Christs flock, I am sure, must perish if they may not trust others in those things, to which their natural inabilities or course of life hath made them incapable.
The greatest part of Christ flock, I am sure, must perish if they may not trust Others in those things, to which their natural Inabilities or course of life hath made them incapable.
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if they shall seriously consider how much and how oft Prejudice, Education, Custom, Passion and Interest doth corrupt our Reason, we would in prudence sometimes suspect our own,
if they shall seriously Consider how much and how oft Prejudice, Education, Custom, Passion and Interest does corrupt our Reason, we would in prudence sometime suspect our own,
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yet those perfections are confin'd within the limits and nature of a law, to do no more then is proper for a law to do, which is very little without a Judge to apply it.
yet those perfections Are confined within the Limits and nature of a law, to do no more then is proper for a law to do, which is very little without a Judge to apply it.
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And the reason why every sect for all that seems to rest satisfied, they are guided by the Scripture, is because they carry their Judge a-long with them, themselves.
And the reason why every sect for all that seems to rest satisfied, they Are guided by the Scripture, is Because they carry their Judge along with them, themselves.
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But for the manner of the Spirits leading, the Scripture points out two wayes, The one Divines call NONLATINALPHABET, the other may be call'd NONLATINALPHABET i. e. as it led the Prophets of old, by revealing to them the truth and matter of the Prophesy, the object.
But for the manner of the Spirits leading, the Scripture points out two ways, The one Divines call, the other may be called i. e. as it led the prophets of old, by revealing to them the truth and matter of the Prophesy, the Object.
To this way of leading none can pretend, that doth not prove his commission from God by a miracle, who sends none of such an errand that cannot make it appear some way, that he came from him.
To this Way of leading none can pretend, that does not prove his commission from God by a miracle, who sends none of such an errand that cannot make it appear Some Way, that he Come from him.
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If the Enthusiastick would have his dreams believed to be the dictates and revelations of the Spirit, let him shew his letters of Credence from Heaven seal'd with a miracle, and I shall not doubt to set him above all the Doctors and Shepherds of the Church.
If the Enthusiastic would have his dreams believed to be the dictates and revelations of the Spirit, let him show his letters of Credence from Heaven sealed with a miracle, and I shall not doubt to Set him above all the Doctors and Shepherd's of the Church.
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but by co-operating with us, by fortifying the soul and the faculties of it, to all supernatural actions, by assistance of grace to inlighten the understanding to comprehend divine truth, to inflame the affections with the love of it, to support our endeavours in all difficulties and temptations.
but by cooperating with us, by fortifying the soul and the faculties of it, to all supernatural actions, by assistance of grace to inlighten the understanding to comprehend divine truth, to inflame the affections with the love of it, to support our endeavours in all difficulties and temptations.
To whom the Spirit doth not reveal the matter of their Decrees NONLATINALPHABET, but by way of co-operation assists their indeavours to find out the truth from the proper Topicks of it, the Scripture and Antiquity;
To whom the Spirit does not reveal the matter of their Decrees, but by Way of cooperation assists their endeavours to find out the truth from the proper Topicks of it, the Scripture and Antiquity;
For if any Councel might pretend to that other way of revelation, sure that first famous Apostolical Councel might, Act. 15. But that did not otherwise determine the matter in controversy then NONLATINALPHABET, v. 7. when there had been much debate and disquisition out of the Scriptures, were the decrees made and sign'd accordingly.
For if any Council might pretend to that other Way of Revelation, sure that First famous Apostolical Council might, Act. 15. But that did not otherwise determine the matter in controversy then, v. 7. when there had been much debate and disquisition out of the Scriptures, were the decrees made and signed accordingly.
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Every disease and distemper of the mind, causless scruple, slight perswasion, groundless fear is not the Conscience, against which we are bound not to act.
Every disease and distemper of the mind, causeless scruple, slight persuasion, groundless Fear is not the Conscience, against which we Are bound not to act.
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The tender Conscience, for which so much favour is pleaded, may prove in some no better then a disease of the Soul, a spiritual Splene. For though it be good to be tender of offending God in any thing where it proceeds from the good temper and constitution of the soul, which is the same constantly in all cases,
The tender Conscience, for which so much favour is pleaded, may prove in Some no better then a disease of the Soul, a spiritual Spleen. For though it be good to be tender of offending God in any thing where it proceeds from the good temper and constitution of the soul, which is the same constantly in all cases,
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But tell him on the other side that God commands obedience to those that rule over us, it moves him not at all, you may thrust a needle into his side and he feels it not.
But tell him on the other side that God commands Obedience to those that Rule over us, it moves him not At all, you may thrust a needle into his side and he feels it not.
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for not to amuse you as the manner is with frivolous distinctions and definitions of Conscience, in this case the Conscience is nothing but every mans private judgment;
for not to amuse you as the manner is with frivolous Distinctions and definitions of Conscience, in this case the Conscience is nothing but every men private judgement;
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Now seeing our private judgment hath so great power and influence as to interrupt the course of publick, it had need be a true and regular judgment. As first,
Now seeing our private judgement hath so great power and influence as to interrupt the course of public, it had need be a true and regular judgement. As First,
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And then this is all the benefit our Conscience will do us in case of error, that it casts us into a necessity of sinning, by obeying against our selves, by disobeying against our Governors.
And then this is all the benefit our Conscience will do us in case of error, that it Cast us into a necessity of sinning, by obeying against our selves, by disobeying against our Governors.
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We shall do well therefore to take care, that we make not every slight perswasion, doubt or scruple, a Conscience, trusting to be discharged of our obedience by that, which indeed binds it faster upon us,
We shall do well Therefore to take care, that we make not every slight persuasion, doubt or scruple, a Conscience, trusting to be discharged of our Obedience by that, which indeed binds it faster upon us,
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for that is the very end and benefit for which is instituted the Pastoral charge, that when we are so weak we can not safely trust our selves, we may rely upon that:
for that is the very end and benefit for which is instituted the Pastoral charge, that when we Are so weak we can not safely trust our selves, we may rely upon that:
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Now to sum up all, if not Reason, nor Scripture, nor the Spirit, nor Conscience will discharge us of the duty we owe to the Church, in the name of God, let us not rashly fling away so great a blessing, that in all our doubts and fears,
Now to sum up all, if not Reason, nor Scripture, nor the Spirit, nor Conscience will discharge us of the duty we owe to the Church, in the name of God, let us not rashly fling away so great a blessing, that in all our doubts and fears,
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And here we meet with another quarrel from the Presbytery. That they may be sure to spoil the Bishops of all authority, they take away their Diocess, the cure of Souls, that they may be Bishops sine titulo; for Bishops they are not either of our bodies or estates.
And Here we meet with Another quarrel from the Presbytery. That they may be sure to spoil the Bishops of all Authority, they take away their Diocese, the cure of Souls, that they may be Bishops sine Titulo; for Bishops they Are not either of our bodies or estates.
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The Jews that were willing enough to entertain the doctrine of Christ, yet were not so easily drawn to part with those Rites and Ceremonies, to which they had been so long accustomed, and upon so good authority.
The jews that were willing enough to entertain the Doctrine of christ, yet were not so Easily drawn to part with those Rites and Ceremonies, to which they had been so long accustomed, and upon so good Authority.
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Against this doctrine S. Paul sets himself, especially in his Epistles to the Romans and Galatians. If they have taken upon them to be Christians let them stand to that,
Against this Doctrine S. Paul sets himself, especially in his Epistles to the Romans and Galatians. If they have taken upon them to be Christians let them stand to that,
If a man vow a vow unto the Lord, or swear an oath to bind his Soul, Numb. 30.2. (the Soul may be bound) he shall not break his word, he shall do according to all that proceedeth out of his mouth.
If a man Voelli a Voelli unto the Lord, or swear an oath to bind his Soul, Numb. 30.2. (the Soul may be bound) he shall not break his word, he shall do according to all that Proceedeth out of his Mouth.
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Do not they themselves, as their manner is in their Sermons, bind over their hearers to answer for them at the day of judgment? and what a heap and load of Sermons must then ly upon their Consciences? though the truth is, they bind none but themselves,
Do not they themselves, as their manner is in their Sermons, bind over their hearers to answer for them At the day of judgement? and what a heap and load of Sermons must then lie upon their Consciences? though the truth is, they bind none but themselves,
The laws by which they govern, are not call'd laws but canons, that is, rules to guide, rather then sorce. 2. Church-punishments are not call'd poenae but censurae, not that they are sweetned with good words only, but with real benefit;
The laws by which they govern, Are not called laws but Canonas, that is, rules to guide, rather then source. 2. Church-punishments Are not called Poenae but Censurae, not that they Are sweetened with good words only, but with real benefit;
how harmless and gentle is it, Excommunication? If he be not guilty, clavibus errantibus, he is never the worse for it; the bonds fall off themselves;
how harmless and gentle is it, Excommunication? If he be not guilty, clavibus errantibus, he is never the Worse for it; the bonds fallen off themselves;
yet this was for his benefit, for the destruction of the flesh, that the spirit might be saved in the day of our Lord Jesus, verse 5. What is there in all this that should fright us from our obedience?
yet this was for his benefit, for the destruction of the Flesh, that the Spirit might be saved in the day of our Lord jesus, verse 5. What is there in all this that should fright us from our Obedience?
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But they hold themselves wrong'd to be charged with will-worship, for that they do all by Reason and the Scripture and the Spirit. Yet for all that pretense they are still under that charge;
But they hold themselves wronged to be charged with will-worship, for that they do all by Reason and the Scripture and the Spirit. Yet for all that pretense they Are still under that charge;
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what sectary is there that with a wet finger cannot, nay doth not challenge Reason, the Scripture, the Spirit and Conscience to be for him, when he will?
what sectary is there that with a wet finger cannot, nay does not challenge Reason, the Scripture, the Spirit and Conscience to be for him, when he will?
And why do they allow these to guide them and not the Shepherds, but because these are at their beck and will, but the Shepherds are not? And therefore because they cannot command them, they would be rid of them, that so they might without control, Lord it as they will.
And why do they allow these to guide them and not the Shepherd's, but Because these Are At their beck and will, but the Shepherd's Are not? And Therefore Because they cannot command them, they would be rid of them, that so they might without control, Lord it as they will.
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and then here I shall take leave only to put you in mind of your Diocess, your Souls, that ye be not our Apostles NONLATINALPHABET, in this Epistle, that we mistake not our Cure;
and then Here I shall take leave only to put you in mind of your Diocese, your Souls, that you be not our Apostles, in this Epistle, that we mistake not our Cure;
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The rich glutton in the Gospel, when he said to his Soul, Soul take thine ease, thou hast much goods laid up for thee, &c. sure he mistook his body for his Soul,
The rich glutton in the Gospel, when he said to his Soul, Soul take thine ease, thou hast much goods laid up for thee, etc. sure he mistook his body for his Soul,
Lent, if there were any thing left of it among us but the name, charges the soul by prayer and fasting to fit and prepare it self to meet our Lord at the Resurrection.
Lent, if there were any thing left of it among us but the name, charges the soul by prayer and fasting to fit and prepare it self to meet our Lord At the Resurrection.
the intellectual and principal part of the soul, and the inriching it with the knowledge of Arts and Sciences, speculative and practick, by which all our affairs and the greatest of all the affairs of the world are governed, which employ the souls best vertues and indowments,
the intellectual and principal part of the soul, and the enriching it with the knowledge of Arts and Sciences, speculative and practic, by which all our affairs and the greatest of all the affairs of the world Are governed, which employ the Souls best Virtues and endowments,
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For when we have gained this and all the world besides we may lose our souls. The Holy Ghost takes no other notice of these then as if they were but bodies,
For when we have gained this and all the world beside we may loose our Souls. The Holy Ghost Takes no other notice of these then as if they were but bodies,
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the greatest wits and wisest conduct lie buried in their dust with them, nor will they appear again for us in that world where the soul is most concern'd.
the greatest wits and Wisest conduct lie buried in their dust with them, nor will they appear again for us in that world where the soul is most concerned.
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The meanest of them all our Saviour expresly commits to our charge, Make you friends of unrighteous Mammon, that they may receive you into everlasting habitations.
The Meanest of them all our Saviour expressly commits to our charge, Make you Friends of unrighteous Mammon, that they may receive you into everlasting habitations.
And if you shall make you friends likewise of your honours, powers, and knowledge, for the advantage of Gods honour and service, certainly they will do as much for you as Mammon can.
And if you shall make you Friends likewise of your honours, Powers, and knowledge, for the advantage of God's honour and service, Certainly they will do as much for you as Mammon can.
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And so our bodies and all else become the proper Cure of our souls, and in the discharge of that care, we may expect the blessing of good Shepherds as well as that of good Sheep.
And so our bodies and all Else become the proper Cure of our Souls, and in the discharge of that care, we may expect the blessing of good Shepherd's as well as that of good Sheep.
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A SERMON Preached before His Majesty at Whitehall, April 5. 1663. Heb. xiii. Verse xv. By Him therefore let us offer the Sacrifice of Praise to God continually;
A SERMON Preached before His Majesty At Whitehall, April 5. 1663. Hebrew xiii. Verse xv. By Him Therefore let us offer the Sacrifice of Praise to God continually;
because there goes under the name of a Christian Sacrifice, that which our Church calls a blasphemous fable, and dangerous deceit. Should I leave you without any Caution upon that fear and danger in Sacrificing, it would be to little purpose to offer at the commending of any:
Because there Goes under the name of a Christian Sacrifice, that which our Church calls a blasphemous fable, and dangerous deceit. Should I leave you without any Caution upon that Fear and danger in Sacrificing, it would be to little purpose to offer At the commending of any:
And therefore as the Orator adviseth, when such a case shall happen Mitigandas esse prius aures; somewhat must be said beforehand to remove a prejudice that will fall upon all that shall be said after.
And Therefore as the Orator adviseth, when such a case shall happen Mitigandas esse prius aures; somewhat must be said beforehand to remove a prejudice that will fallen upon all that shall be said After.
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That which the Article speaks of is the Sacrifice of the Mass, wherein the Priests of that Sacrifice say, That Christ himself is really sacrificed for the quick and dead:
That which the Article speaks of is the Sacrifice of the Mass, wherein the Priests of that Sacrifice say, That christ himself is really sacrificed for the quick and dead:
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'Tis true, we pretend not to that Mystical Art and Chymistry, to turn the Elements of Bread and Wine into the Natural Body and Blood of Christ, by which alone they make themselves Priests, and Him the Sacrifice.
It's true, we pretend not to that Mystical Art and Chemistry, to turn the Elements of Bred and Wine into the Natural Body and Blood of christ, by which alone they make themselves Priests, and Him the Sacrifice.
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We are first to offer a Sacrifice to God. 2. That for the kind, is Eucharistical, not Propitiatory. 3. The Matter of it is to be, not the Fruit of our Fields,
We Are First to offer a Sacrifice to God. 2. That for the kind, is Eucharistical, not Propitiatory. 3. The Matter of it is to be, not the Fruit of our Fields,
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for he that denies him, shall be denied by him) but To him, and that makes it a Sacrifice. 6. It must be to Him, and not to any Creature, Saint, or Angel. Praise them we may,
for he that Denies him, shall be denied by him) but To him, and that makes it a Sacrifice. 6. It must be to Him, and not to any Creature, Saint, or Angel. Praise them we may,
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8. It is to be offered by Him, that is, by Christs merits and mediation. 'Tis that which gives power and efficacy to this and all our services, which would be nothing worth,
8. It is to be offered by Him, that is, by Christ merits and mediation. It's that which gives power and efficacy to this and all our services, which would be nothing worth,
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Lastly, You have the Reason, why all this, Therefore; and that sends us back to the Twelfth Verse, Wherefore Jesus, that he might sanctifie the people by his Blood, suffered without the Gate.
Lastly, You have the Reason, why all this, Therefore; and that sends us back to the Twelfth Verse, Wherefore jesus, that he might sanctify the people by his Blood, suffered without the Gate.
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whither the Jews that were within the Gate must go out and follow him, in the next Verse, leaving their City and Sanctuary. And we the Gentiles that are without the Gate already, may find him in our own Territories, that so both Jew and Gentile NONLATINALPHABET joyntly together,
whither the jews that were within the Gate must go out and follow him, in the next Verse, leaving their city and Sanctuary. And we the Gentiles that Are without the Gate already, may find him in our own Territories, that so both Jew and Gentile jointly together,
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if we also now shall prepare a Sacrifice of praise for it, that we may be fit then to honor God by confessing to his Name, the wonderful mercies and unspeakable benefits we receive by the Passion and Resurrection of our Lord.
if we also now shall prepare a Sacrifice of praise for it, that we may be fit then to honour God by confessing to his Name, the wondered Mercies and unspeakable benefits we receive by the Passion and Resurrection of our Lord.
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THat we are to offer a SACRIFICE to God, is here so plainly enjoyned, and so punctually described, both for matter and manner in every circumstance, that one would think it strange it should be neglected,
THat we Are to offer a SACRIFICE to God, is Here so plainly enjoined, and so punctually described, both for matter and manner in every circumstance, that one would think it strange it should be neglected,
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But for our selves, if we would be clear in this matter (as every good man should desire to be) it is fit we call our selves to account when, and how we perform it.
But for our selves, if we would be clear in this matter (as every good man should desire to be) it is fit we call our selves to account when, and how we perform it.
The Ancient and Primitive Church (of whom this may best be learned) did, in conscience of their duty herein, compose several Liturgies, that by them they might have a Publick daily Sacrifice for the honor and worship of God; as that of St. James at Jerusalem, St. Marks at Alexandria; after that, St. Chrysostoms at Antioch, St. Basils at Caesaria, St. Gregories at Rome; and indeed, there was no Church without one.
The Ancient and Primitive Church (of whom this may best be learned) did, in conscience of their duty herein, compose several Liturgies, that by them they might have a Public daily Sacrifice for the honour and worship of God; as that of Saint James At Jerusalem, Saint Marks At Alexandria; After that, Saint Chrysostom At Antioch, Saint Basils At Caesarea, Saint Gregories At Room; and indeed, there was no Church without one.
They that wrote Apologies for the Christians, being of the Heathen accused of Atheism, because they were never seen to offer sacrifice to the Gods for answer to that, had recourse to this Sacrifice of Praise in the Text.
They that wrote Apologies for the Christians, being of the Heathen accused of Atheism, Because they were never seen to offer sacrifice to the God's for answer to that, had recourse to this Sacrifice of Praise in the Text.
The Copies of those Ancient Liturgies, as they come now to our hands, have no doubt suffered the fate of time, that is, some changes, by which the preposterous zeal of some hath overcharged them with numerous,
The Copies of those Ancient Liturgies, as they come now to our hands, have no doubt suffered the fate of time, that is, Some changes, by which the preposterous zeal of Some hath overcharged them with numerous,
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The Text calls us to a Sacrifice, and the Liturgie is that Sacrifice. Antioch was the place where Christs Disciples were first called Christians; and Antioch is the place where the Christian Service is first called a Liturgie ▪ We find the Disciples met together at their Liturgie. NONLATINALPHABET, which we translate, Fasting and Ministring to the Lord;
The Text calls us to a Sacrifice, and the Liturgy is that Sacrifice. Antioch was the place where Christ Disciples were First called Christians; and Antioch is the place where the Christian Service is First called a Liturgy ▪ We find the Disciples met together At their Liturgy., which we translate, Fasting and Ministering to the Lord;
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for NONLATINALPHABET properly signifies a Publick Ministration; to which, the word used by the Church, fits well, calling it Common Prayer; and is so expounded by St. Luke himself in the next Verse, VVhen they had Fasted and Prayed.
for properly signifies a Public Ministration; to which, the word used by the Church, fits well, calling it Common Prayer; and is so expounded by Saint Lycia himself in the next Verse, When they had Fasted and Prayed.
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It was never heard, saith St. Augustine, Offero tibi Sacrificium, Petre, or Paule, or Cypriane. And though the invocation of them simply be not a Sacrifice,
It was never herd, Says Saint Augustine, Offer tibi Sacrificium, Petre, or Paul, or Cyprian. And though the invocation of them simply be not a Sacrifice,
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And the Apostles Paul and Barnabas for their Order, when the men of Lystra would have sacrificed to them, they cried out, Sirs, why do you these things? we also are men of the like Passions with you.
And the Apostles Paul and Barnabas for their Order, when the men of Lystra would have sacrificed to them, they cried out, Sirs, why do you these things? we also Are men of the like Passion with you.
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Thirdly, The Sacrifice of the Text is Eucharistical, a Sacrifice of Praise, and so is our Liturgie. We pretend to no expiation or satisfaction for sins, either of quick or dead:
Thirdly, The Sacrifice of the Text is Eucharistical, a Sacrifice of Praise, and so is our Liturgy. We pretend to no expiation or satisfaction for Sins, either of quick or dead:
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For though the Root of this and every good service, must be in the heart, yet the fruit must sprout outwardly in the lips. For though a vertue may sometimes be accomplished in the heart only,
For though the Root of this and every good service, must be in the heart, yet the fruit must sprout outwardly in the lips. For though a virtue may sometime be accomplished in the heart only,
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yet neither this nor Prayer it self, if private or mental only, (though otherwise of excellent use) will amount to a Sacrifice, till it come into the lips;
yet neither this nor Prayer it self, if private or mental only, (though otherwise of excellent use) will amount to a Sacrifice, till it come into the lips;
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And therefore in our Liturgie, as we pray, that God would open our lips; so we practise when we joyn with the Priest in the Confessions and Psalms, and in such things where he alone is not concerned.
And Therefore in our Liturgy, as we pray, that God would open our lips; so we practise when we join with the Priest in the Confessions and Psalms, and in such things where he alone is not concerned.
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The end and import of every thing offered to God in Sacrifice Eucharistical, is a Profession and Acknowledgment of some blessing bestowed upon the Sacrificer;
The end and import of every thing offered to God in Sacrifice Eucharistical, is a Profession and Acknowledgment of Some blessing bestowed upon the Sacrificer;
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Thou shalt go unto the Priest, and say thus unto him, I confess this day unto the Lord thy God, that I am come into the Country which the Lord sware unto our Fathers to give us;
Thou shalt go unto the Priest, and say thus unto him, I confess this day unto the Lord thy God, that I am come into the Country which the Lord sware unto our Father's to give us;
Our first address and approach into Gods presence is, by a Confession of our sins, which is a putting off our shooes with the defilements we have contracted in our ways;
Our First address and approach into God's presence is, by a Confessi of our Sins, which is a putting off our shoes with the defilements we have contracted in our ways;
And by this we make Profession and Acknowledgment of Gods perfect purity and holiness, in that we presume not to come into his presence, till we first put off our uncleanness.
And by this we make Profession and Acknowledgment of God's perfect purity and holiness, in that we presume not to come into his presence, till we First put off our uncleanness.
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Then we have the Hymns and Psalms, which is a third Confession to his Name, whereby we do with chearful and thankful hearts, acknowledge him to be the Author of all the good we enjoy, or hope for.
Then we have the Hymns and Psalms, which is a third Confessi to his Name, whereby we do with cheerful and thankful hearts, acknowledge him to be the Author of all the good we enjoy, or hope for.
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And because the Rules of both lie diffused through the whole body of Scripture, we have them summ'd up in the Creeds and Decalogue. In the Creeds we acknowledge our faith in his wisdom, who hath so mysteriously contrived the means and way of our Salvation,
And Because the Rules of both lie diffused through the Whole body of Scripture, we have them summed up in the Creeds and Decalogue. In the Creeds we acknowledge our faith in his Wisdom, who hath so mysteriously contrived the means and Way of our Salvation,
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And in the Decalogue we confess his Dominion, That he is our Lawgiver; and to that our Patron also, not only gives us Laws but Grace, and hearts to keep them.
And in the Decalogue we confess his Dominion, That he is our Lawgiver; and to that our Patron also, not only gives us Laws but Grace, and hearts to keep them.
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In the Collects, Prayers, and Supplications, for the supply of our wants and necessities, as well temporal as spiritual, we acknowledge every good gift, and every ▪ perfect giving to come down from the Father of lights.
In the Collects, Prayers, and Supplications, for the supply of our Wants and necessities, as well temporal as spiritual, we acknowledge every good gift, and every ▪ perfect giving to come down from the Father of lights.
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the Redemption of our Souls by the blood of his dear Son: And therefore this Confession carries away from all the rest, the name of an Eucharist, a Sacrifice of Praise and Thanksgiving.
the Redemption of our Souls by the blood of his dear Son: And Therefore this Confessi carries away from all the rest, the name of an Eucharist, a Sacrifice of Praise and Thanksgiving.
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and that is continually. In conformity to this, our Service is a continual daily sacrifice, a Morning and Evening Prayer. And though the greatest benefit of this belongs to those that daily attend it;
and that is continually. In conformity to this, our Service is a continual daily sacrifice, a Morning and Evening Prayer. And though the greatest benefit of this belongs to those that daily attend it;
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The present are intitled to the benefit as a Sacrifice offered by them; the absent as a Sacrifice offered for them. For this is our juge Sacrificium that is perpetually burning upon the Altar,
The present Are entitled to the benefit as a Sacrifice offered by them; the absent as a Sacrifice offered for them. For this is our juge Sacrificium that is perpetually burning upon the Altar,
for the service of God, and in behalf of every member of the Church, that doth not ponere obicem, set a bar upon himself by his wilful neglect of it, and opposition to it.
for the service of God, and in behalf of every member of the Church, that does not ponere obicem, Set a bar upon himself by his wilful neglect of it, and opposition to it.
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And therefore to gain so gracious an Advocate with the Father, our Prayers and Supplications are in the Liturgie offered up in his Name, concluding always, By the merits of our Lord Jesus Christ.
And Therefore to gain so gracious an Advocate with the Father, our Prayers and Supplications Are in the Liturgy offered up in his Name, concluding always, By the merits of our Lord jesus christ.
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THus you see the Text, exemplified throughout in the Liturgy; and the Liturgie therefore warranted by the Text. I could not promise my self time enough to take a view of all the particulars, I have therefore reduced that I have to say at this time, to this one Observation in gross.
THus you see the Text, exemplified throughout in the Liturgy; and the Liturgy Therefore warranted by the Text. I could not promise my self time enough to take a view of all the particulars, I have Therefore reduced that I have to say At this time, to this one Observation in gross.
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but require it; and by the authority of the same Apostle in another place, Rom. 15.8. where we read, That Jesus Christ was a Minister of the Circumcision for the truth of God, to confirm the promise made unto the Fathers.
but require it; and by the Authority of the same Apostle in Another place, Rom. 15.8. where we read, That jesus christ was a Minister of the Circumcision for the truth of God, to confirm the promise made unto the Father's.
The ATHEIST first charges it with such weapons as he hath, scorn and drollery: That these Forms, and Ceremonies, and Pageantry of worshipping God in Liturgies, is but a trade invented by the Priests, to get their living,
The ATHEIST First charges it with such weapons as he hath, scorn and drollery: That these Forms, and Ceremonies, and Pageantry of worshipping God in Liturgies, is but a trade invented by the Priests, to get their living,
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It is not strange, that they who have not God in their hearts, as the Prophet David speaks of those fools, should have any sacrifice in their lips for him. In this only, I confess, they are no fools.
It is not strange, that they who have not God in their hearts, as the Prophet David speaks of those Fools, should have any sacrifice in their lips for him. In this only, I confess, they Are no Fools.
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To these we may joyn the whole Herd of SECTARIES, who are but a kind of godly Atheists. When the late storm that raged amongst us, brought with it those Locusts that over-spread the Nation;
To these we may join the Whole Heard of SECTARIES, who Are but a kind of godly Atheists. When the late storm that raged among us, brought with it those Locusts that overspread the nation;
though their whole business was to destroy, yet of all most virulently the Publick Service of the Church. And hence it is, that in the practice of their devotions, you shall find nothing that looks like the offering of a Sacrifice of praise for the honor of God:
though their Whole business was to destroy, yet of all most virulently the Public Service of the Church. And hence it is, that in the practice of their devotions, you shall find nothing that looks like the offering of a Sacrifice of praise for the honour of God:
But their meeting together, is only to tell one another their dreams and ridiculous phansies, belying the holy Spirit an hour or two, and then depart. And so I leave them.
But their meeting together, is only to tell one Another their dreams and ridiculous fancies, belying the holy Spirit an hour or two, and then depart. And so I leave them.
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All this dirt and filth they cast upon it, is easily wiped off with a right understanding of this only general Doctrine of the Text, That it is a sacrifice of praise to God for the honour of His Name.
All this dirt and filth they cast upon it, is Easily wiped off with a right understanding of this only general Doctrine of the Text, That it is a sacrifice of praise to God for the honour of His Name.
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Secondly, They say it is a dead Sacrifice, made up of empty Forms and Ceremonies, void of that life and affection which is necessary in Gods service. If there be that want of affection in our Prayers, it is a fault, lie where it may:
Secondly, They say it is a dead Sacrifice, made up of empty Forms and Ceremonies, void of that life and affection which is necessary in God's service. If there be that want of affection in our Prayers, it is a fault, lie where it may:
The Church that composed the Forms cannot create affection. If we come to this Sacrifice and leave our hearts behind us, I know where the blame must lie.
The Church that composed the Forms cannot create affection. If we come to this Sacrifice and leave our hearts behind us, I know where the blame must lie.
And how, I pray, should that be? If the sense of real wants and blessings, which are always the same, cannot keep up our affections, how should a new set of words do it? Can we imagine that God should be taken with variety and shift of phrases,
And how, I pray, should that be? If the sense of real Wants and blessings, which Are always the same, cannot keep up our affections, how should a new Set of words do it? Can we imagine that God should be taken with variety and shift of phrases,
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And therefore, when they complain that their devotion is tired with nothing but Almighty and most merciful Father, in the Morning; and Almighty and most merciful Father, in the Evening; and the same over and over again every day:
And Therefore, when they complain that their devotion is tired with nothing but Almighty and most merciful Father, in the Morning; and Almighty and most merciful Father, in the Evening; and the same over and over again every day:
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When our Savour at his last agony in the Garden, three times retired himself from his Disciples to pray, he used still the same form of words without any change, St. Matth. 26.44.
When our Savour At his last agony in the Garden, three times retired himself from his Disciples to pray, he used still the same from of words without any change, Saint Matthew 26.44.
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And who dares say he wanted ability to vary his prayer, or can say, he wanted affection, though he did not? For as St. Luke relates it, He prayed so earneslly, that his swet was as it were great drops of blood falling down to the ground;
And who dares say he wanted ability to vary his prayer, or can say, he wanted affection, though he did not? For as Saint Lycia relates it, He prayed so earneslly, that his sweated was as it were great drops of blood falling down to the ground;
They who call Forms of their own making, or borrowing, con'd without Book, Praying by the Spirit, do both cheat the people, and blaspheme the Holy Ghost.
They who call Forms of their own making, or borrowing, coned without Book, Praying by the Spirit, do both cheat the people, and Blaspheme the Holy Ghost.
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How ridiculous would this exception appear against the Legal Sacrifices! A Butcher could kill and dress a Lamb, as well as a Priest. This is a false, deceitful weight.
How ridiculous would this exception appear against the Legal Sacrifices! A Butcher could kill and dress a Lamb, as well as a Priest. This is a false, deceitful weight.
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And therefore King Solomon, when, by the advice of his Father upon his death-bed, he call'd to account the chief Leaders in the rebellion of Adoniah, as Joab that commanded in chief,
And Therefore King Solomon, when, by the Advice of his Father upon his deathbed, he called to account the chief Leaders in the rebellion of Adoniah, as Joab that commanded in chief,
and Abiathar the High Priest, made no question of putting Adoniah and Joab to death; but for Abiathar, though he deprived him of his office, yet he spared his life.
and Abiathar the High Priest, made no question of putting Adoniah and Joab to death; but for Abiathar, though he deprived him of his office, yet he spared his life.
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You that are the Kings servants here in Court, do not weigh the merit and honor of your places, which you justly have, by the pains and difficulty of your service, which we know in many is little enough,
You that Are the Kings Servants Here in Court, do not weigh the merit and honour of your places, which you justly have, by the pains and difficulty of your service, which we know in many is little enough,
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They are troubled with the rude, confused noise that is made by the people, in answering to the Confessions and Psalms. It seems their ears are as tender as their consciences,
They Are troubled with the rude, confused noise that is made by the people, in answering to the Confessions and Psalms. It seems their ears Are as tender as their Consciences,
but by speech, and therefore of necessity it must be the Fruit of our Lips. But while we, in obedience to that, pray God to open our Lips, they teach the people to shut them.
but by speech, and Therefore of necessity it must be the Fruit of our Lips. But while we, in Obedience to that, pray God to open our Lips, they teach the people to shut them.
They take it very ill, that they are silenced, though they deserve it, and yet stick not to silence the whole Congregation, without any offence or fault of theirs.
They take it very ill, that they Are silenced, though they deserve it, and yet stick not to silence the Whole Congregation, without any offence or fault of theirs.
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They say it is an improper and impertinent Service: We use such Hymns and Psalms for our Praises and Thanksgivings as are not proper and appliable to us:
They say it is an improper and impertinent Service: We use such Hymns and Psalms for our Praises and Thanksgivings as Are not proper and appliable to us:
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For how can any one that is a Man, say in the Magnificat, Thou hast regarded the lowliness of thy handmaid? Or how can it be seasonable for all, especially young men, to say in the Nunc dimittas, Lord now let thy servant depart in peace.
For how can any one that is a Man, say in the Magnificat, Thou hast regarded the lowliness of thy handmaid? Or how can it be seasonable for all, especially young men, to say in the Nunc dimittas, Lord now let thy servant depart in peace.
The Liturgie is the Churches Publick Sacrifice of Praise; and in that we are not only to give thanks for blessings immediately conferred upon our persons,
The Liturgy is the Churches Public Sacrifice of Praise; and in that we Are not only to give thanks for blessings immediately conferred upon our Persons,
For in the Blessed Virgin we do all partake of the grace done to her, being taken to be the Mother of our Lord. And in old Simeon we rejoyce at the sight of that salvation, which was a Light to us Gentiles,
For in the Blessed Virgae we do all partake of the grace done to her, being taken to be the Mother of our Lord. And in old Simeon we rejoice At the sighed of that salvation, which was a Light to us Gentiles,
enough for our own necessary business, and a good portion besides for our pleasures and lawful delights. Can we think an hour or two spared out of all this, too long for Gods service? or a Lamb too much for him, who has bestowed the whole flock upon us? The tediousness which is caused by the length of the Service, is cured by the end. It must needs be a less trouble to us,
enough for our own necessary business, and a good portion beside for our pleasures and lawful delights. Can we think an hour or two spared out of all this, too long for God's service? or a Lamb too much for him, who has bestowed the Whole flock upon us? The tediousness which is caused by the length of the Service, is cured by the end. It must needs be a less trouble to us,
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They mean it is too long in the whole, and too short in the parts. In the Confession of sins, in the Thanksgivings, in the Collects, many material things omitted.
They mean it is too long in the Whole, and too short in the parts. In the Confessi of Sins, in the Thanksgivings, in the Collects, many material things omitted.
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These would not be counted defects, if we consider their end and use in the Liturgie, which is to be a Sacrifice of praise to God, for that is sufficiently attained by them as they are there used.
These would not be counted defects, if we Consider their end and use in the Liturgy, which is to be a Sacrifice of praise to God, for that is sufficiently attained by them as they Are there used.
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It is true, if we respect these duties in reference to their immediate proper effects, the common Forms are insufficient; for no man may presume of Remission of sins, unless he confess to God the particulars wherein he hath offended.
It is true, if we respect these duties in Referente to their immediate proper effects, the Common Forms Are insufficient; for no man may presume of Remission of Sins, unless he confess to God the particulars wherein he hath offended.
But they are utterly mistaken in the use of a Liturgie, that would have it to be a commonstore to furnish out every duty and vertue, any further than to serve for the publick honoring,
But they Are utterly mistaken in the use of a Liturgy, that would have it to be a commonstore to furnish out every duty and virtue, any further than to serve for the public honouring,
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how can they truly and heartily say Amen? And likewise, when some portions only of Scripture are read, it is to suit the present occasion and solemnity.
how can they truly and heartily say Amen? And likewise, when Some portions only of Scripture Are read, it is to suit the present occasion and solemnity.
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when general words are used, they may if they please, reflect upon their own particulars; and so render the Publick Service, an advantage also to their private interest and profit.
when general words Are used, they may if they please, reflect upon their own particulars; and so render the Public Service, an advantage also to their private Interest and profit.
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They say it is a blind Sacrifice, and edifies not. To edifie is to contribute to the building of us up in faith or godliness; and then not edifying, the meaning must be, that it is good for nothing.
They say it is a blind Sacrifice, and Edifies not. To edify is to contribute to the building of us up in faith or godliness; and then not edifying, the meaning must be, that it is good for nothing.
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and fitter for instruction, if it be to edifie our learning. But then to say, Divine Service doth not thus edifie, is to blame the Prayers, because they are not a Sermon. You would take it ill,
and fitter for instruction, if it be to edify our learning. But then to say, Divine Service does not thus edify, is to blame the Prayers, Because they Are not a Sermon. You would take it ill,
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Yea, that part, which, of all the rest, seems least to edifie, The Hymns, and Psalms, and Anthems with Musick, edifie the praise of God. I will praise the name of God with a sung,
Yea, that part, which, of all the rest, seems least to edify, The Hymns, and Psalms, and Anthems with Music, edify the praise of God. I will praise the name of God with a sung,
Unto Thee will I sing upon the Harp, O thou holy One of Israel, Psal. 71.20. This perhaps may be allowed to David, to use the Art wherein he excelled, and may agree with the Jewish service, but not with the Christian. Nay St. Paul, in the place I named before, assures us, That it was a promise made to the Fathers, that Christians should so glorifie God, by Confessing to Him, and Singing to His Name, the very Singing is not omitted;
Unto Thee will I sing upon the Harp, Oh thou holy One of Israel, Psalm 71.20. This perhaps may be allowed to David, to use the Art wherein he excelled, and may agree with the Jewish service, but not with the Christian. Nay Saint Paul, in the place I nam before, assures us, That it was a promise made to the Father's, that Christians should so Glorify God, by Confessing to Him, and Singing to His Name, the very Singing is not omitted;
and that not of Him only, but to Him; which seems so ridiculous to some, to sing our Prayers, or any thing that is offered to God: But it did not so to him that knew it better, Psal. 104.33. I will sing unto the Lord, as long as I live;
and that not of Him only, but to Him; which seems so ridiculous to Some, to sing our Prayers, or any thing that is offered to God: But it did not so to him that knew it better, Psalm 104.33. I will sing unto the Lord, as long as I live;
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because they are such as confront the Plain Doctrine, and Letter of the Text, and are the most popular insinuations wherewith unwary people have been deluded.
Because they Are such as confront the Plain Doctrine, and letter of the Text, and Are the most popular insinuations wherewith unwary people have been deluded.
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But you will say, though we see no reason to approve of these men, yet have we not reason to pity them? For they are content to lose their Livings for their Consciences. What they lose, I cannot say;
But you will say, though we see no reason to approve of these men, yet have we not reason to pity them? For they Are content to loose their Livings for their Consciences. What they loose, I cannot say;
If they be so fond of their new Directory and Covenant, as young lovers are in the first heat of their affection, who say, That they had rather beg together, than part;
If they be so found of their new Directory and Covenant, as young lovers Are in the First heat of their affection, who say, That they had rather beg together, than part;
And so I leave them, and come to Our selves, whose Judgments have not been so far corrupted as to be enemies to the Liturgie; yet, I know not how, something hath so poisoned our Affections, that we are not so good friends to it as might be wished.
And so I leave them, and come to Our selves, whose Judgments have not been so Far corrupted as to be enemies to the Liturgy; yet, I know not how, something hath so poisoned our Affections, that we Are not so good Friends to it as might be wished.
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It is not possible, that any could be thus bold with their Creator, if they did not deceive themselves with a perswasion that a full amends may be made him another way.
It is not possible, that any could be thus bold with their Creator, if they did not deceive themselves with a persuasion that a full amends may be made him Another Way.
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That obedience to Gods Commands, a vertuous and godly life is the best Sacrifice. He that keepeth the Law, saith the Son of Sirach, bringeth Offerings enough.
That Obedience to God's Commands, a virtuous and godly life is the best Sacrifice. He that Keepeth the Law, Says the Son of Sirach, brings Offerings enough.
And David, an Author of more credit, tells us of a Sacrifice of Righteousness. And the Apostle in this chapter, To do good and to communicate forget not,
And David, an Author of more credit, tells us of a Sacrifice of Righteousness. And the Apostle in this chapter, To do good and to communicate forget not,
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So likewise the honor which God receives from our obedience, differs from that of Sacrifice; for that is only of consequence, and by argumentation, i. e. It suits with the nature and will of God;
So likewise the honour which God receives from our Obedience, differs from that of Sacrifice; for that is only of consequence, and by argumentation, i. e. It suits with the nature and will of God;
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For that which goes upon the common account of Sacriledge, robs God only of things dedicated for his service; (and yet that crime hath fired the nests of those, that took Coals from the Altar, to warm their own harths ) but this is the robbing God of the Service it self, to which the other is but an accessory.
For that which Goes upon the Common account of Sacrilege, robs God only of things dedicated for his service; (and yet that crime hath fired the nests of those, that took Coals from the Altar, to warm their own harths) but this is the robbing God of the Service it self, to which the other is but an accessory.
It is a fallacy, and piece of practick sophistry that cozens the world, for men to think themselves discharged of one duty by the zeal they bear to another;
It is a fallacy, and piece of practic sophistry that cozens the world, for men to think themselves discharged of one duty by the zeal they bear to Another;
Now, as it is well worth our care, that this Service be not lost in the crowd of other duties, so will it be much more, that it be not lost in worse company, in a throng of Vices. And lost it will be,
Now, as it is well worth our care, that this Service be not lost in the crowd of other duties, so will it be much more, that it be not lost in Worse company, in a throng of Vices. And lost it will be,
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The Presbyterian pretensions cannot make our Sacrifice so abominable as our sins can: They make God complain of that which he himself commanded, Isai. 1.11. To what purpose is the multitude of your Sacrifices unto me, saith the Lord;
The Presbyterian pretensions cannot make our Sacrifice so abominable as our Sins can: They make God complain of that which he himself commanded, Isaiah 1.11. To what purpose is the multitude of your Sacrifices unto me, Says the Lord;
And therefore to reconcile him to his own Service, he puts us into this course, verse 16. VVash ye, make ye clean, put away the evil of your doings from before mine eyes, cease to do evil, learn to do well, seek Judgement, relieve the oppressed, plead for the widow.
And Therefore to reconcile him to his own Service, he puts us into this course, verse 16. Wash you, make you clean, put away the evil of your doings from before mine eyes, cease to do evil, Learn to do well, seek Judgement, relieve the oppressed, plead for the widow.
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If we come thus minded and prepared to Gods Altar, and offer the Sacrifice of Praise to the honour of his Name, we may with confidence expect, what God in the same case promised, 1 Sam. 2.30. Them that honour me, I will honour. To conclude.
If we come thus minded and prepared to God's Altar, and offer the Sacrifice of Praise to the honour of his Name, we may with confidence expect, what God in the same case promised, 1 Sam. 2.30. Them that honour me, I will honour. To conclude.
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And this, though the froward times did not need, cannot I hope be thought an ill office for a Sermon, once to be an Advocate for Prayer, seeing Prayers will always do as much for the Sermon, be an Advocate to God to bring down a blessing upon it.
And this, though the froward times did not need, cannot I hope be Thought an ill office for a Sermon, once to be an Advocate for Prayer, seeing Prayers will always do as much for the Sermon, be an Advocate to God to bring down a blessing upon it.
For concerning this hearing is the advice given upon occasion of the Parable of the Sower, that went before, wherein our Saviour himself interprets the Seed to be God's Word,
For Concerning this hearing is the Advice given upon occasion of the Parable of the Sour, that went before, wherein our Saviour himself interprets the Seed to be God's Word,
It is therefore very seasonable for us that are come to hear, and especially at this time of Lent, when there is more of this Seed sown than at any other time of the year.
It is Therefore very seasonable for us that Are come to hear, and especially At this time of Lent, when there is more of this Seed sown than At any other time of the year.
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The difficulty will be, Whether St. Mark should expound St. Luke, or St. Luke St. Mark? for in relating matter of fact, the truth must be one, though the words differ:
The difficulty will be, Whither Saint Mark should expound Saint Lycia, or Saint Lycia Saint Mark? for in relating matter of fact, the truth must be one, though the words differ:
And yet the words do not so differ, but that in Scripture the one is sometimes taken for the other, quid for quomodo, and quomodo for quid: Gen. 2.19. God brought all the beasts of the field and fouls of the air to Adam, to see what he would call them.
And yet the words do not so differ, but that in Scripture the one is sometime taken for the other, quid for quomodo, and quomodo for quid: Gen. 2.19. God brought all the beasts of the field and fouls of the air to Adam, to see what he would call them.
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God who at sundry times, and in divers manners spake in times past to the Fathers by the Prophets, hath in these last days spoken by his Son. And likewise that which the Son spake in those last days, the days of the Gospel, was in divers manners.
God who At sundry times, and in diverse manners spoke in times passed to the Father's by the prophets, hath in these last days spoken by his Son. And likewise that which the Son spoke in those last days, the days of the Gospel, was in diverse manners.
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And when the Church was thus founded by the preaching of the Holy Ghost, for the propagation of it to all times after, it pleased God to give it in VVriting, in a Scripture,
And when the Church was thus founded by the preaching of the Holy Ghost, for the propagation of it to all times After, it pleased God to give it in Writing, in a Scripture,
And here our Saviours advice comes in season, Take heed what you hear. Before, Gods word was in the Original, but here only in the Transcript, or Copy;
And Here our Saviors Advice comes in season, Take heed what you hear. Before, God's word was in the Original, but Here only in the Transcript, or Copy;
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and hath a tincture from the earthen Vessel that brings it, and therefore not to be receiv'd with that measure of trust which belongs to the pure and proper word of God.
and hath a tincture from the earthen Vessel that brings it, and Therefore not to be received with that measure of trust which belongs to the pure and proper word of God.
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what should private men do? must they, or can they call all Preachers and Doctrines to account? The Scriptures indeed which are the undoubted Word of God would do it if well manag'd,
what should private men do? must they, or can they call all Preachers and Doctrines to account? The Scriptures indeed which Are the undoubted Word of God would do it if well managed,
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Let him implead St. Paul first, who made the same use of it, finding what mischief false Teachers had done, charges Timothy with the care of it, 2 Tim. 1.13. NONLATINALPHABET. Hold fast the form of sound words which thou hast heard of me.
Let him implead Saint Paul First, who made the same use of it, finding what mischief false Teachers had done, charges Timothy with the care of it, 2 Tim. 1.13.. Hold fast the from of found words which thou hast herd of me.
The same course was taken by the whole Church after considering how hard, or rather impossible it was for every one out of the Scriptures to work out to himself an assurance of the knowledge of as much as was necessary to salvation,
The same course was taken by the Whole Church After considering how hard, or rather impossible it was for every one out of the Scriptures to work out to himself an assurance of the knowledge of as much as was necessary to salvation,
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and with that a consent with the rest of the faithful, who are commanded to speak and think the same things, which cannot be done but in a certain form of words.
and with that a consent with the rest of the faithful, who Are commanded to speak and think the same things, which cannot be done but in a certain from of words.
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Such a form, if not the same with S. Paul NONLATINALPHABET, was the Apostles Creed, the use whereof hath ever since continued in the Church to be a help to take heed what we believe.
Such a from, if not the same with S. Paul, was the Apostles Creed, the use whereof hath ever since continued in the Church to be a help to take heed what we believe.
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The same course was of later times held by divers particular National Churches, who weary with the insolence and domineering of their Sister at Rome, did suo jure uti, and provide for themselves, which sell out in a time when the world was filled with Controversies and Disputes of Religion.
The same course was of later times held by diverse particular National Churches, who weary with the insolence and domineering of their Sister At Room, did Sue jure uti, and provide for themselves, which fell out in a time when the world was filled with Controversies and Disputes of Religion.
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for, Quis custodiet ipsum custodem? What credit must be given to that which must be a rule how far we credit others? That we mistake not, They are not to be received with that faith which is due to Gods word,
for, Quis custodiet ipsum custodem? What credit must be given to that which must be a Rule how Far we credit Others? That we mistake not, They Are not to be received with that faith which is due to God's word,
i.e. It is that Church which for preservation of unity and peace in it, injoyns nothing to be taught or heard for God's Word which is repugnant to them in the particulars there mentioned.
i.e. It is that Church which for preservation of unity and peace in it, enjoins nothing to be taught or herd for God's Word which is repugnant to them in the particulars there mentioned.
But for the essential denomination of our Faith, whereon Salvation depends, it is the Faith of God's Word, summ'd up in the ancient Catholick and Apostolick Forms;
But for the essential denomination of our Faith, whereon Salvation depends, it is the Faith of God's Word, summed up in the ancient Catholic and Apostolic Forms;
For when any is received as a Member into the Church by Baptisin, the Laver of Regeneration, no other Faith is required but that which is comprised in the Apostles Creed.
For when any is received as a Member into the Church by Baptisin, the Laver of Regeneration, no other Faith is required but that which is comprised in the Apostles Creed.
And when by a confession of our Faith and Sins, we prepare to receive the other Sacrament of the Body and Blood of our Lord, our Faith is that according to the ancient Nicene Creed.
And when by a Confessi of our Faith and Sins, we prepare to receive the other Sacrament of the Body and Blood of our Lord, our Faith is that according to the ancient Nicene Creed.
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and most of all when we give up our Souls into the Hands of God) is not to be administred but to those that make confession as well of their Faith as of their Sins;
and most of all when we give up our Souls into the Hands of God) is not to be administered but to those that make Confessi as well of their Faith as of their Sins;
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and that Faith is only according to the Apostles Creed. Thus are we born, nourish'd, and dissolv'd by the same Faith, according to the ancient Catholick and Apostolick Forms.
and that Faith is only according to the Apostles Creed. Thus Are we born, nourished, and dissolved by the same Faith, according to the ancient Catholic and Apostolic Forms.
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for the Churches Remedy is the Sectaries Disease, who complain, That by this means the liberty of the Spirit and of the Conscience are penn'd up in those Forms;
for the Churches Remedy is the Sectaries Disease, who complain, That by this means the liberty of the Spirit and of the Conscience Are penned up in those Forms;
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The Forms are no more but the gathering together some of those Waters which flow all over the Scriptures, into a stream, to fit them for the ease and use of all.
The Forms Are no more but the gathering together Some of those Waters which flow all over the Scriptures, into a stream, to fit them for the ease and use of all.
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S. Paul informs Timothy of perilous times to come, when men will be lovers of their own selves, covetous, boasters, proud, blasphemers, without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded.
S. Paul informs Timothy of perilous times to come, when men will be lovers of their own selves, covetous, boaster's, proud, blasphemers, without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that Are good, Traitors, heady, High-minded.
But what is sound Doctrine? S. Paul doth not say here, because a little before he had given Timothy a form of it, Keep the Form of sound words which thou hast heard from me;
But what is found Doctrine? S. Paul does not say Here, Because a little before he had given Timothy a from of it, Keep the From of found words which thou hast herd from me;
and because their Gospel did not agree to that, he chargeth him to avoid it. So should we do too with such a Gospel as will not stand within our form of wholesom words:
and Because their Gospel did not agree to that, he charges him to avoid it. So should we do too with such a Gospel as will not stand within our from of wholesome words:
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This makes two points in the manner of our hearing, one negative, that we do not so hear Gods Word that we put it under a Bushel, another affirmative, that we set it on a Candlestick.
This makes two points in the manner of our hearing, one negative, that we do not so hear God's Word that we put it under a Bushel, Another affirmative, that we Set it on a Candlestick.
For the first, Gods Word is a light, we can do nothing more contrary to light than to hide it, to put it under a Bushel, i.e. to do any thing that will intercept the light and benefit of it.
For the First, God's Word is a Light, we can do nothing more contrary to Light than to hide it, to put it under a Bushel, i.e. to do any thing that will intercept the Light and benefit of it.
Duties are of divers kinds, some essential parts of Religion, some instrumental, and some both. The two chief duties of this time, fasting and hearing, are instrumental onely.
Duties Are of diverse Kinds, Some essential parts of Religion, Some instrumental, and Some both. The two chief duties of this time, fasting and hearing, Are instrumental only.
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If any business extraordinary fall out, whereunto we think fit by our Devotion to ingage Gods blessing and protection, all we do for his sake we sit and hear a Sermon.
If any business extraordinary fallen out, whereunto we think fit by our Devotion to engage God's blessing and protection, all we do for his sake we fit and hear a Sermon.
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If the Sermon doth the work of an instrument it is well, to fit and enable us to perform those duties, it self is neither stick nor stone in the Building.
If the Sermon does the work of an Instrument it is well, to fit and enable us to perform those duties, it self is neither stick nor stone in the Building.
and the Law the ministration of the Letter, because given in writing, 2 Cor. 3.6. Who hath made us Ministers of the New Testament, NONLATINALPHABET, not of the Letter, but of the Spirit.
and the Law the ministration of the letter, Because given in writing, 2 Cor. 3.6. Who hath made us Ministers of the New Testament,, not of the letter, but of the Spirit.
How then comes it to pass that by hearing and preaching, the Christian Religion is distinguished from the Jews, which are common to both? And why is the Law call'd the ministration of the Letter, by way of distinction, seeing the Gospel is written as well as the Law?
How then comes it to pass that by hearing and preaching, the Christian Religion is distinguished from the jews, which Are Common to both? And why is the Law called the ministration of the letter, by Way of distinction, seeing the Gospel is written as well as the Law?
So the Gospel, though afterwards written, yet because it was then only preached by revelation of the Holy Ghost, it is call'd the ministration of the Spirit.
So the Gospel, though afterwards written, yet Because it was then only preached by Revelation of the Holy Ghost, it is called the ministration of the Spirit.
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That likewise which St. Paul speaks of the hearing of Faith, and of saving men by the foolishness of preaching hath a peculiar relation to Christianity in the manner of founding it at first.
That likewise which Saint Paul speaks of the hearing of Faith, and of Saving men by the foolishness of preaching hath a peculiar Relation to Christianity in the manner of founding it At First.
But for the introduction of the Gospel, it pleased God to take a far different course, that is, to commit all to the preaching of a few poor despicable Fisher-men, who were only private men, of no authority;
But for the introduction of the Gospel, it pleased God to take a Far different course, that is, to commit all to the preaching of a few poor despicable Fishermen, who were only private men, of no Authority;
they say, The word is of as little, if it be not in a Sermon, which is a derogation to the goodness and bounty of Almighty God, who hath dispensed his Divine Truth so many ways besides: as,
they say, The word is of as little, if it be not in a Sermon, which is a derogation to the Goodness and bounty of Almighty God, who hath dispensed his Divine Truth so many ways beside: as,
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Secondly, By writing, Gods Word works Faith in us, if S. John was not mistaken when he said, These things have I written unto you, that ye may know ye have eternal life,
Secondly, By writing, God's Word works Faith in us, if S. John was not mistaken when he said, These things have I written unto you, that you may know you have Eternal life,
and every Preacher, if he be not too bold with God and his Auditors, that he may speak from thence what is both true and seasonable, prepares by writing that which he is to preach;
and every Preacher, if he be not too bold with God and his Auditors, that he may speak from thence what is both true and seasonable, prepares by writing that which he is to preach;
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the Sermon is the same in the Pulpit that it was in the study, and though the Preacher that looks in his Book be the worse, the Sermon I am sure is not.
the Sermon is the same in the Pulpit that it was in the study, and though the Preacher that looks in his Book be the Worse, the Sermon I am sure is not.
for this St. Paul calls the holding forth the VVord of Life, Phil. 2.16. That ye may be blameless, the Sons of God, without rebuke, holding forth the VVord of Life; i. e.
for this Saint Paul calls the holding forth the Word of Life, Philip 2.16. That you may be blameless, the Sons of God, without rebuke, holding forth the Word of Life; i. e.
Likewise, ye VVives be in subjection to your Husbands, that if any obey not the Word (that is, when it is preached) they also may without the Word be won by the conversation of the Wife.
Likewise, you VVives be in subjection to your Husbands, that if any obey not the Word (that is, when it is preached) they also may without the Word be wone by the Conversation of the Wife.
There be divers ways of preaching in the more proper sense, besides the Sermon; for preaching is either publick or private, as we learn from St. Paul, Acts 20.20.
There be diverse ways of preaching in the more proper sense, beside the Sermon; for preaching is either public or private, as we Learn from Saint Paul, Acts 20.20.
Sure he did not make a formal Sermon in every house he came into, but as occasion and opportunity was given, by Conference he made known to them the Will of God.
Sure he did not make a formal Sermon in every house he Come into, but as occasion and opportunity was given, by Conference he made known to them the Will of God.
for that may be, either by laying the Foundation, the Principles of the Doctrine of Christ, as the Apostle calls them, Heb. 6.1. which we call Catechizing.
for that may be, either by laying the Foundation, the Principles of the Doctrine of christ, as the Apostle calls them, Hebrew 6.1. which we call Catechizing.
It will therefore neerly concern us to take heed, That God's Word be not lost in the Sermon, i. e. that the power of it, which consists in the evident conviction of truth, be not lost in formalities and impertinences, commonly us'd in Sermons.
It will Therefore nearly concern us to take heed, That God's Word be not lost in the Sermon, i. e. that the power of it, which consists in the evident conviction of truth, be not lost in formalities and impertinences, commonly used in Sermons.
As when little regard is given by some to God's Word, unless the Sermon presents it self dress'd up with all the curiosities of Art, Language, and Phansie too;
As when little regard is given by Some to God's Word, unless the Sermon presents it self dressed up with all the curiosities of Art, Language, and Fancy too;
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But if painted Sermons be like painted Glass, that makes ' a Room beautiful, but intercepts too much the light, it may well go in the rank too of those things which put God's Word under the bushel.
But if painted Sermons be like painted Glass, that makes ' a Room beautiful, but intercepts too much the Light, it may well go in the rank too of those things which put God's Word under the bushel.
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And yet if God's Word be not in that jejune formal dress, it will not be so kindly received by those who out of a seeming tenderness of the liberty of God's Word, are afraid that the Churches Form should bind it,
And yet if God's Word be not in that jejune formal dress, it will not be so kindly received by those who out of a seeming tenderness of the liberty of God's Word, Are afraid that the Churches From should bind it,
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and tell them out of it, That quantitatis nulla est efficacia: I shall, with their good leaves, from St. Paul, (out of the place I named before) to Timothy, shew them, That there is no efficacy in quantity: What a bedroll of sins doth he lay at their doors that heap to themselves Teachers? There was a heap of sins under a heap of Sermons. And no wonder;
and tell them out of it, That quantitatis nulla est Efficacy: I shall, with their good leaves, from Saint Paul, (out of the place I nam before) to Timothy, show them, That there is no efficacy in quantity: What a bedroll of Sins does he lay At their doors that heap to themselves Teachers? There was a heap of Sins under a heap of Sermons. And no wonder;
because people generally are not so well affected as they should be to so good a duty, who had more need of fire to heat them, than Water to cool them.
Because people generally Are not so well affected as they should be to so good a duty, who had more need of fire to heat them, than Water to cool them.
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If we sit at the Sermon as men unconcern'd for any thing but the hearing of it, to us it is all one as if it had been still under the Bushel, and not upon the Candlestick.
If we fit At the Sermon as men unconcerned for any thing but the hearing of it, to us it is all one as if it had been still under the Bushel, and not upon the Candlestick.
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for the Hearers make bad Sermons, as well as Preachers. But when a fault or error is reprehended, must every Hearer pronounce himself guilty! Certainly No;
for the Hearers make bad Sermons, as well as Preachers. But when a fault or error is reprehended, must every Hearer pronounce himself guilty! Certainly No;
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Though the Sermon condemns not every man that hears it, yet it puts every man upon his trial, to let the light into his own bosom, to see whether he be guilty or not.
Though the Sermon condemns not every man that hears it, yet it puts every man upon his trial, to let the Light into his own bosom, to see whither he be guilty or not.
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then have we confidence towards God, 1 Joh. 3.21. And happy is he that condemneth not himself, Rom. 14.22. Guilty, or not guilty, we have benefit by the light that actually shines upon us;
then have we confidence towards God, 1 John 3.21. And happy is he that Condemneth not himself, Rom. 14.22. Guilty, or not guilty, we have benefit by the Light that actually shines upon us;
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because it will not stand in a Candlestick, so as to be seen by others. And many such there be, who must be allowed to hold special intelligence with God,
Because it will not stand in a Candlestick, so as to be seen by Others. And many such there be, who must be allowed to hold special intelligence with God,
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Now if those illuminated seers be such that their light is not where Gods Word should be in a Candlestick, where it may be seen of all, it is indeed no better than Owles light that shines only out of their own eyes.
Now if those illuminated seers be such that their Light is not where God's Word should be in a Candlestick, where it may be seen of all, it is indeed no better than Owls Light that shines only out of their own eyes.
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A light in a Candlestick doth not only enlighten all the persons, but all the parts also of the room, every corner, the darkest and most secret places:
A Light in a Candlestick does not only enlighten all the Persons, but all the parts also of the room, every corner, the Darkest and most secret places:
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but as God requireth truth in the inwards parts, thither must the light go too, to the most retired Closets and Cabinets within, to the very thoughts and intentions of the heart.
but as God requires truth in the inward parts, thither must the Light go too, to the most retired Closets and Cabinets within, to the very thoughts and intentions of the heart.
It is sharper than any two-edged Sword that enters between the joynt and the marrow. Light will pierce through where no Sword can go, at the least hole and crevise.
It is sharper than any two-edged Sword that enters between the joint and the marrow. Light will pierce through where no Sword can go, At the least hold and crevice.
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It instructs the ignorant, corrects the obstinate, comforts the dejected, dejects the proud, quiets the passions, invites by promises, binds by commands.
It instructs the ignorant, corrects the obstinate, comforts the dejected, dejects the proud, quiets the passion, invites by promises, binds by commands.
And yet according to that only, Sermons are, as St. Paul speaks of them in the person of the Preacher, A savour of life, or a savour of death. As the evil servant was judg'd out of his own mouth,
And yet according to that only, Sermons Are, as Saint Paul speaks of them in the person of the Preacher, A savour of life, or a savour of death. As the evil servant was judged out of his own Mouth,
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But all the use I shall make of it, now we have it here, is but to give you a taste beforehand of the nature and quality of this duty, That it is no trivial thing little to be regarded,
But all the use I shall make of it, now we have it Here, is but to give you a taste beforehand of the nature and quality of this duty, That it is no trivial thing little to be regarded,
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as to beseech them to study to be quiet. 2. And that which commends this duty the more is, (as we use to say, Men are best known by the company they keep) And brings in this Duty in the company of the best of Vertues, Charity,
as to beseech them to study to be quiet. 2. And that which commends this duty the more is, (as we use to say, Men Are best known by the company they keep) And brings in this Duty in the company of the best of Virtues, Charity,
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To study to be quiet, and to increase in brotherly love and charity, for that led the way before, are two duties bound together in the same Exhortation. 3. Quiet is not only a fit companion for Charity,
To study to be quiet, and to increase in brotherly love and charity, for that led the Way before, Are two duties bound together in the same Exhortation. 3. Quiet is not only a fit Companion for Charity,
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for where brotherly love is, there will be alwayes quiet too. 4. To make all suit the better with Charity, the Exhortation is advanced by a Dialect of Love, VVe beseech you. Paul, Sylvanus, and Timotheus, were all Apostolical men,
for where brotherly love is, there will be always quiet too. 4. To make all suit the better with Charity, the Exhortation is advanced by a Dialect of Love, We beseech you. Paul, Sylvanus, and Timothy, were all Apostolical men,
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and gathered a company, and set all the City in an uproar, and assaulted the house of Jason, and sought to bring them out to the people; mad enough of themselves;
and gathered a company, and Set all the city in an uproar, and assaulted the house of Jason, and sought to bring them out to the people; mad enough of themselves;
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It will not therefore be unseasonable for us now, who have the same cause the Thessalonians had, with the same affection the Apostle did, to beseech you to study to be quiet. We have all need of quiet,
It will not Therefore be unseasonable for us now, who have the same cause the Thessalonians had, with the same affection the Apostle did, to beseech you to study to be quiet. We have all need of quiet,
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and quiet it seems hath need of study, and study hath need of Gods blessing, and therefore before we proceed further, Let us pray, &c. THe parts of the Text are two;
and quiet it seems hath needs of study, and study hath need of God's blessing, and Therefore before we proceed further, Let us pray, etc. THe parts of the Text Are two;
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To compose our unruly and disordered passions and affections, which raise tumults and commotions within us, that will not suffer us to be at rest or quiet day or night.
To compose our unruly and disordered passion and affections, which raise tumults and commotions within us, that will not suffer us to be At rest or quiet day or night.
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In the midst therefore of all the temptations of good, or storms of ill fortune to rest securely and contentedly, whatsoever happens to our private, is certainly an admirable temper,
In the midst Therefore of all the temptations of good, or storms of ill fortune to rest securely and contentedly, whatsoever happens to our private, is Certainly an admirable temper,
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4. And that I may contract my argument and bring it into as narrow a compass as may be, I shall not take in every of the disturbances of the quiet of others:
4. And that I may contract my argument and bring it into as narrow a compass as may be, I shall not take in every of the disturbances of the quiet of Others:
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And the reason of this difference is, because for the composing of all quarrels that may arise between subjects, God hath by his Ordinance provided a remedy in Princes and Magistrates, from whom alone we are to seek for revenge or defence.
And the reason of this difference is, Because for the composing of all quarrels that may arise between subject's, God hath by his Ordinance provided a remedy in Princes and Magistrates, from whom alone we Are to seek for revenge or defence.
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But for such differences as arise between free Princes and States, because there is no Judg on earth, to whom they may have recourse for their relief, being destitute of the common remedy, they may, without question, make use of that sword which God hath put into their hands to defend their subjects from the injuries as well of strangers as their own.
But for such differences as arise between free Princes and States, Because there is no Judge on earth, to whom they may have recourse for their relief, being destitute of the Common remedy, they may, without question, make use of that sword which God hath put into their hands to defend their subject's from the injuries as well of Strangers as their own.
And when they go into the Field, it is but to plead their cause before God, with whom are the issues of War. Only they had need be careful, that the cause they bring before him be good;
And when they go into the Field, it is but to plead their cause before God, with whom Are the issues of War. Only they had need be careful, that the cause they bring before him be good;
For shall not the Judg of all the world do right? But we must leave this to Princes and their Ministers, who are the only proper students of that quiet, which is disturbed by War,
For shall not the Judge of all the world do right? But we must leave this to Princes and their Ministers, who Are the only proper Students of that quiet, which is disturbed by War,
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for schism in the Churches notion is properly a separation from the Head and authority, and is the same in the Church that Rebellion or Treason is in the State.
for Schism in the Churches notion is properly a separation from the Head and Authority, and is the same in the Church that Rebellion or Treason is in the State.
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but the disclaiming the right and power the King hath to govern, and the practice of such things, by which his Regalia and rights are usurpt by others,
but the disclaiming the right and power the King hath to govern, and the practice of such things, by which his Regalia and rights Are usurped by Others,
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and Forms how to serve and worship God, apart from the Church, for so went the style of the ancient Church for Schism, altare contra altare, which in our modern dialect is a Conventicle against the Church. For though Schism be formally a separation from the Head,
and Forms how to serve and worship God, apart from the Church, for so went the style of the ancient Church for Schism, altar contra altar, which in our modern dialect is a Conventicle against the Church. For though Schism be formally a separation from the Head,
It was no unreasonable demand therefore of the Philosopher, who asked a double reward for those Scholars that had been already entred into the study of Philosophy,
It was no unreasonable demand Therefore of the Philosopher, who asked a double reward for those Scholars that had been already entered into the study of Philosophy,
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Now if it should happen, that they which are otherwise studious and desirous of peace, should not do the things that make for peace, as the Apostle requires, our study will grow upon us,
Now if it should happen, that they which Are otherwise studious and desirous of peace, should not do the things that make for peace, as the Apostle requires, our study will grow upon us,
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It will conduce much to the peace of the Church, they say, First, 1. If Religion were free, and all compulsory means forborne. 2. If meer Errours in Judgment howsoever were not punished as crimes, which is not in the power of any to help.
It will conduce much to the peace of the Church, they say, First, 1. If Religion were free, and all compulsory means forborn. 2. If mere Errors in Judgement howsoever were not punished as crimes, which is not in the power of any to help.
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than notorious and scandalous crimes. 4. If fewer Articles and Points of Religion were defined, it would make more room in the Church for those that dissent.
than notorious and scandalous crimes. 4. If fewer Articles and Points of Religion were defined, it would make more room in the Church for those that dissent.
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5. Another is, If men of moderate Opinions were only imployed in the Church. 6. The last, and most importunate pretender to peace, is, Liberty of Conscience.
5. another is, If men of moderate Opinions were only employed in the Church. 6. The last, and most importunate pretender to peace, is, Liberty of Conscience.
1. Not the forbearance of all compulsory means by punishments, which, they say, is repugnant to that freeness with which Religion should be entertained,
1. Not the forbearance of all compulsory means by punishments, which, they say, is repugnant to that freeness with which Religion should be entertained,
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but their own frailties, because they prefer their temporal safety before the eternal blessing which Christ hath promised to all that suffer for his sake and the truth.
but their own frailties, Because they prefer their temporal safety before the Eternal blessing which christ hath promised to all that suffer for his sake and the truth.
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Secondly, It is true, that punishments reach not directly the inward man, nor do they teach or inform the Judgment, that is, they do not perfect the work;
Secondly, It is true, that punishments reach not directly the inward man, nor do they teach or inform the Judgement, that is, they do not perfect the work;
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So though punishments do not perfect and accomplish our duty, yet they set us to our studies, to consider that we do not rashly cast our selves upon danger, which otherwise possibly we would never think off,
So though punishments do not perfect and accomplish our duty, yet they Set us to our studies, to Consider that we do not rashly cast our selves upon danger, which otherwise possibly we would never think off,
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for interest reipublicae peccata puniri. But for all that it is, they say, a great disturbance of quiet to be tied to assent to that we cannot know nor comprehend. That's a great mistake.
for Interest reipublicae Peccata puniri. But for all that it is, they say, a great disturbance of quiet to be tied to assent to that we cannot know nor comprehend. That's a great mistake.
And for that, positive knowledg which discharges us of believing others that we be not mistaken, it is not every conjectural or probable perswasion will do it, but certain knowledg:
And for that, positive knowledge which discharges us of believing Others that we be not mistaken, it is not every conjectural or probable persuasion will do it, but certain knowledge:
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Though Errors may be punished, yet it troubles the quiet of many, that the omission of Forms and Ceremonies is more severely punished then some foul and scandalous crimes.
Though Errors may be punished, yet it Troubles the quiet of many, that the omission of Forms and Ceremonies is more severely punished then Some foul and scandalous crimes.
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2. Allowing it to be true as they say, That omission of Forms and Ceremonies is by the Church more frequently and severely punished then greater faults.
2. Allowing it to be true as they say, That omission of Forms and Ceremonies is by the Church more frequently and severely punished then greater Faults.
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But how greater? It may be in their proper and natural guilt and obliquity, according to which sentence shall be given at the day of Judgment, and to death eternal.
But how greater? It may be in their proper and natural guilt and obliquity, according to which sentence shall be given At the day of Judgement, and to death Eternal.
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But our earthly Tribunals are not erected to anticipate the day of Judgment, to bring all sinners to trial for whatsoever they have committed in the flesh,
But our earthly Tribunals Are not erected to anticipate the day of Judgement, to bring all Sinners to trial for whatsoever they have committed in the Flesh,
And to this end is the degree of their punishments commensurate: Treason and Rebellion are more severely punished in the State then many other hainous crimes,
And to this end is the degree of their punishments commensurate: Treason and Rebellion Are more severely punished in the State then many other heinous crimes,
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For though the Pastors of the Church may and must by way of Instruction, the better to prepare us for our account at the great and general Judgment, give every sin the proper weight and measure of guilt, that is by way of Instruction: But by way of Correction the Church is bound up to certain causes,
For though the Pastors of the Church may and must by Way of Instruction, the better to prepare us for our account At the great and general Judgement, give every since the proper weight and measure of guilt, that is by Way of Instruction: But by Way of Correction the Church is bound up to certain Causes,
For though they are ever telling us, it is for trifles, ceremonies, or indifferent things, it is but the same quarrel the Atheists have against God himself,
For though they Are ever telling us, it is for trifles, ceremonies, or indifferent things, it is but the same quarrel the Atheists have against God himself,
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though in their opinion as inconsiderable as the paring of Adams apple, yet when discord and disobedience is found with them, there is poyson enough in that for the strongest antidote the Church doth at any time make use of.
though in their opinion as inconsiderable as the paring of Adams apple, yet when discord and disobedience is found with them, there is poison enough in that for the Strongest antidote the Church does At any time make use of.
Nor that which, in the Fourth place, they look at as another Expedient for Peace, If fewer Points and Articles of Religion were defined, that so the Church-door may be wider open to let in those whose dissent now troubles the peace of the Church.
Nor that which, in the Fourth place, they look At as Another Expedient for Peace, If fewer Points and Articles of Religion were defined, that so the Church door may be wider open to let in those whose dissent now Troubles the peace of the Church.
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He that came to a little City, where there was a great Gate, merrily warned the Citizens to take heed lest their City went not out at the Gate, may soberly be said to those that would have the Church-door so wide to let in all Sects, to take heed lest the Church gets not out at the door:
He that Come to a little city, where there was a great Gate, merrily warned the Citizens to take heed lest their city went not out At the Gate, may soberly be said to those that would have the Church door so wide to let in all Sects, to take heed lest the Church gets not out At the door:
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It is therefore a perverse remedy for peace, to abate or diminish the Articles and definitions of the Church, which were made of purpose to take away controversies;
It is Therefore a perverse remedy for peace, to abate or diminish the Articles and definitions of the Church, which were made of purpose to take away controversies;
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it would be a strange course to end controversies, to take away the definitions. Our Student must read his Books backward, if he seek for peace from hence.
it would be a strange course to end controversies, to take away the definitions. Our Student must read his Books backward, if he seek for peace from hence.
There is another Expedient for Peace, which I hear much spoken of, and highly set by as a-great point of prudence, If men of moderate opinions were only taken into imployment in the Church.
There is Another Expedient for Peace, which I hear much spoken of, and highly Set by as a-great point of prudence, If men of moderate opinions were only taken into employment in the Church.
as there is certainly in our passions, there it is proper. S. Paul gives it for a Lesson to all Students in Religion, Ephes. 4.31. Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice;
as there is Certainly in our passion, there it is proper. S. Paul gives it for a lesson to all Students in Religion, Ephesians 4.31. Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice;
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Only this caution is to be observed in lenity, That it be such as may win men into the Church, not such as may secure and encourage them to stay without.
Only this caution is to be observed in lenity, That it be such as may win men into the Church, not such as may secure and encourage them to stay without.
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If these be the men of moderate opinions, I wonder how they will be able to give account of their justice and fidelity to the trust committed to them. Yes, they say, very well;
If these be the men of moderate opinions, I wonder how they will be able to give account of their Justice and Fidis to the trust committed to them. Yes, they say, very well;
It is certainly true here, an error or excess in the Law, which is the first concoction of justice, will be ill cured afterward by an arbitrary partiality in the execution.
It is Certainly true Here, an error or excess in the Law, which is the First concoction of Justice, will be ill cured afterwards by an arbitrary partiality in the execution.
yet because of late our New Philosophical Divines, as well as others, press hard for it, knowing without a free Market, they cannot vend their new bold speculations;
yet Because of late our New Philosophical Divines, as well as Others, press hard for it, knowing without a free Market, they cannot vend their new bold speculations;
but have we not rather cause to complain of the domineering of the Conscience? And if any list to see the Conscience acting all this, we need go no further then our late times,
but have we not rather cause to complain of the domineering of the Conscience? And if any list to see the Conscience acting all this, we need go no further then our late times,
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The next thing I undertook to shew, is, That there is no reason why it should have liberty; and particularly, not that which gives the fairest colour to it:
The next thing I undertook to show, is, That there is no reason why it should have liberty; and particularly, not that which gives the Fairest colour to it:
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But then it must be Veritas in rebus, not Veritas in intellectu. For though Truth be defined to be a conformity of the understanding to the thing as it is indeed,
But then it must be Veritas in rebus, not Veritas in intellectu. For though Truth be defined to be a conformity of the understanding to the thing as it is indeed,
from the thing where Truth is originally, and from the understanding where it is only represented. Truth in that first reference to the thing, admits no qualification;
from the thing where Truth is originally, and from the understanding where it is only represented. Truth in that First Referente to the thing, admits no qualification;
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To argue from Truth in the thing, to Truth in the apprehension only, is a fallacy against the Rules of Reasoning, we call it Petitio principii, or a begging of the question.
To argue from Truth in the thing, to Truth in the apprehension only, is a fallacy against the Rules of Reasoning, we call it Petitio Principii, or a begging of the question.
How then can he presume upon that truth, to which he hath no other title but his own perswasion, which can be no better then any mans else, who is as strongly perswaded to the contrary? And this is all the service that Truth can do the Conscience for liberty.
How then can he presume upon that truth, to which he hath no other title but his own persuasion, which can be no better then any men Else, who is as strongly persuaded to the contrary? And this is all the service that Truth can do the Conscience for liberty.
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Yet the same God that requires our obedience to the Conscience, commands us likewise to obey our Parents, our Princes and Governours, and all these stand upon as good authority as the Conscience.
Yet the same God that requires our Obedience to the Conscience, commands us likewise to obey our Parents, our Princes and Governors, and all these stand upon as good Authority as the Conscience.
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For though God hath erected a Tribunal in every mans breast, and there set the Conscience to be a Judg of all our actions, there be other Tribunals of Justice besides, of Gods erection too,
For though God hath erected a Tribunal in every men breast, and there Set the Conscience to be a Judge of all our actions, there be other Tribunals of justice beside, of God's erection too,
We must then be tried by the Law, and not by the Conscience: For how the proceedings will be at that Bar, we have a record, Matth. 5.31. When the Son of Man shall come in his glory, and all the holy Angels with him;
We must then be tried by the Law, and not by the Conscience: For how the proceedings will be At that Bar, we have a record, Matthew 5.31. When the Son of Man shall come in his glory, and all the holy Angels with him;
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or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Their Conscience could accuse them of none of these things;
or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Their Conscience could accuse them of none of these things;
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If they that stand so much upon their consciences did seriously consider this, they would find as little cause to desire that liberty, as there is to grant it, seeing it stands them in so little stead when they have most need of it;
If they that stand so much upon their Consciences did seriously Consider this, they would find as little cause to desire that liberty, as there is to grant it, seeing it Stands them in so little stead when they have most need of it;
which are all but the patching up of a false deceitful peace, condemned in the Politicks under the name of a Syncretismus, when all the Factions in Crete joyn'd together in a common danger, which lasted no longer then the cause of it:
which Are all but the patching up of a false deceitful peace, condemned in the Politics under the name of a Syncretismus, when all the Factions in Crete joined together in a Common danger, which lasted no longer then the cause of it:
With the Kings way I shall not meddle, as being sitter matter for our thankfulness then instruction, who hath already paved the way for us by wholsom Laws for that purpose.
With the Kings Way I shall not meddle, as being sitter matter for our thankfulness then instruction, who hath already paved the Way for us by wholesome Laws for that purpose.
Unless therefore we can be first perswaded that we ought not to charge the Church with either, we do nothing for Peace, This I confess is the great difficulty,
Unless Therefore we can be First persuaded that we ought not to charge the Church with either, we do nothing for Peace, This I confess is the great difficulty,
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I shall only commend to him some practical Principles of Religion, obvious to all, and denied by none, that out of them he may learn not to dissent from,
I shall only commend to him Some practical Principles of Religion, obvious to all, and denied by none, that out of them he may Learn not to dissent from,
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To prevent the passing that sentence, let the Student, 1. Study himself, his own condition. 2. Let him Study the Church against which he passeth sentence. 3. Let him study the nature and quality of the things whereupon upon judgment is given. 4. Let him consider well the manner of proceeding in judgment.
To prevent the passing that sentence, let the Student, 1. Study himself, his own condition. 2. Let him Study the Church against which he passes sentence. 3. Let him study the nature and quality of the things whereupon upon judgement is given. 4. Let him Consider well the manner of proceeding in judgement.
Religion teacheth us to have an humble, lowly, mean opinion of our selves; and not without cause whether we respect our Understandings, or our Affections:
Religion Teaches us to have an humble, lowly, mean opinion of our selves; and not without cause whither we respect our Understandings, or our Affections:
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and our Affections too are disloyal to our Understandings, The heart of man, saith the Prophet, is deceitful above all things, We have little reason then to trust our selves much in either.
and our Affections too Are disloyal to our Understandings, The heart of man, Says the Prophet, is deceitful above all things, We have little reason then to trust our selves much in either.
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Especially, if in the second place, we study that too whose Governors Religion likewise teaches us to obey, For they watch over our souls, Heb. 13.17.
Especially, if in the second place, we study that too whose Governors Religion likewise Teaches us to obey, For they watch over our Souls, Hebrew 13.17.
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If it be a good point of Religion, in lowliness of mind to esteem others better then our selves, Phil. 2.3. it is Religion and Reason son both, to think our Governors wiser too;
If it be a good point of Religion, in lowliness of mind to esteem Others better then our selves, Philip 2.3. it is Religion and Reason son both, to think our Governors Wiser too;
S. Paul gives it for a rule to Timothy, Not to receive an accusation against an Elder, but before two or three witnesses, because it is to be presum'd on the part of Age and Authority, to know more, and offend less.
S. Paul gives it for a Rule to Timothy, Not to receive an accusation against an Elder, but before two or three Witnesses, Because it is to be presumed on the part of Age and authority, to know more, and offend less.
Truth is many times so like an Error, and Error comes so near to Truth, that he had need be careful and circumspect that shall distinguish them in some cases.
Truth is many times so like an Error, and Error comes so near to Truth, that he had need be careful and circumspect that shall distinguish them in Some cases.
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And in others again, Truth lies hid under many folds, especially ambiguity of words, the common cheat of all Students, who are more often deceiv'd into opinions then convinc'd.
And in Others again, Truth lies hid under many folds, especially ambiguity of words, the Common cheat of all Students, who Are more often deceived into opinions then convinced.
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How easily thus may simple people mistake their way, and fall into the pit that's cover'd over with shadows and false names of things? When he hath studied this point well,
How Easily thus may simple people mistake their Way, and fallen into the pit that's covered over with shadows and false names of things? When he hath studied this point well,
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that indeed is the sum and upshot of the Faith of most that dissent, the credit given to some weak, private, ignorant Instructer, whose person they have in admiration, without any great cause, God knows;
that indeed is the sum and upshot of the Faith of most that dissent, the credit given to Some weak, private, ignorant Instructer, whose person they have in admiration, without any great cause, God knows;
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for, if he should erre in following the Church, or his Governors, for that is possible, the greatest part of that guilt, some say all, I say only the greatest part, must lie at their door that command that which is unlawful:
for, if he should err in following the Church, or his Governors, for that is possible, the greatest part of that guilt, Some say all, I say only the greatest part, must lie At their door that command that which is unlawful:
for that makes it their own too, and that is more then possible, all the blame and guilt then must of necessity and inexcusably fall upon themselves.
for that makes it their own too, and that is more then possible, all the blame and guilt then must of necessity and inexcusably fallen upon themselves.
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The word here translated, Study, is in the Original NONLATINALPHABET, Be ambitious of it; that is, pursue and study it as you would do Honour and Preferment:
The word Here translated, Study, is in the Original, Be ambitious of it; that is, pursue and study it as you would do Honour and Preferment:
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what a deal of filth, dirt and mire, what fordid stuff was then got up to the top and highest place of rule and command? So much are we the more oblig'd to study that peace and quiet, which hath sunk them to their proper place again, the bottom:
what a deal of filth, dirt and mire, what fordid stuff was then god up to the top and highest place of Rule and command? So much Are we the more obliged to study that peace and quiet, which hath sunk them to their proper place again, the bottom:
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2. As it deserves therefore our study, so it needs it too; for it is a difficult thing to be quiet, the way to it lies through so many parts and duties of Religion,
2. As it deserves Therefore our study, so it needs it too; for it is a difficult thing to be quiet, the Way to it lies through so many parts and duties of Religion,
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to subdue our passions and lusts, from whence the Apostle observes Wars and Contentions to come, from our Lusts; and to all these the Flesh hath naturally a reluctance.
to subdue our passion and Lustiest, from whence the Apostle observes Wars and Contentions to come, from our Lustiest; and to all these the Flesh hath naturally a reluctance.
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I cannot say he had these in his thought, when he commended this study to the Thessalonians, as an Art of more use then any he found at Athens: Yet when I see him so passionately earnest for it, to beseech them to study, we have reason to value it as an Art well worthy of Schools, and Professors, and Students.
I cannot say he had these in his Thought, when he commended this study to the Thessalonians, as an Art of more use then any he found At Athens: Yet when I see him so passionately earnest for it, to beseech them to study, we have reason to valve it as an Art well worthy of Schools, and Professors, and Students.
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for he is That Lord, Matth. 24. that when he came and found some smiting their fellow-servants, commanding them to be cut asunder, and have their portion with hypocrites:
for he is That Lord, Matthew 24. that when he Come and found Some smiting their Fellow servants, commanding them to be Cut asunder, and have their portion with Hypocrites:
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Blessed are they then whom the Lord when he comes shall find at their studies of that Quiet, which gives them so fair a Title to Eternal Rest and Peace in Heaven with Christ,
Blessed Are they then whom the Lord when he comes shall find At their studies of that Quiet, which gives them so fair a Title to Eternal Rest and Peace in Heaven with christ,
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In both respects it may be thought unfit for this Audience, which is not of that quality to be entertained with no better Provision than what comes next to hand;
In both respects it may be Thought unfit for this Audience, which is not of that quality to be entertained with no better Provision than what comes next to hand;
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Because I found it not only in conjunction and company with the excellent Study of Quiet, to which any kind of retainer at large might deserve respect;
Because I found it not only in conjunction and company with the excellent Study of Quiet, to which any kind of retainer At large might deserve respect;
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It is noted as a cause why men make little proficiency in Arts and Sciences, that the Principles and Elements are not so well studied as they should be.
It is noted as a cause why men make little proficiency in Arts and Sciences, that the Principles and Elements Are not so well studied as they should be.
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And the reason why they fall under that neglect, is, Because none of the great things which the Art it self promises, are seen in the Principles at first.
And the reason why they fallen under that neglect, is, Because none of the great things which the Art it self promises, Are seen in the Principles At First.
And therefore Quintilian, that the Schollars of his Art might not be discouraged with the meanness of his First Elements, tells them, that Latent Fundamenta, conspiciuntur aedificia;
And Therefore Quintilian, that the Scholars of his Art might not be discouraged with the meanness of his First Elements, tells them, that Latent Fundamenta, conspiciuntur aedificia;
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But to give it the due, we must not look upon what it is in Sight, but what it is in vertue; a Principle and Foundation whereupon is built that, which is the desire of all good men, the publick peace and quiet of the Church and Kingdom.
But to give it the due, we must not look upon what it is in Sighed, but what it is in virtue; a Principle and Foundation whereupon is built that, which is the desire of all good men, the public peace and quiet of the Church and Kingdom.
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And it falls in well too, with the express Letter and Doctrine of the Text, It is our own business. As it is the proper business of a King to protect His Subjects from the Insolencies and Injuries of proud insulting Neighbours;
And it falls in well too, with the express letter and Doctrine of the Text, It is our own business. As it is the proper business of a King to Pact His Subject's from the Insolences and Injuries of proud insulting Neighbours;
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And in the 21. v. complains of it too, that every one seeks his own, and not the things which are Jesus Christs. But our own here, and our own there, are two different things:
And in the 21. v. complains of it too, that every one seeks his own, and not the things which Are jesus Christ. But our own Here, and our own there, Are two different things:
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Having reduced the words to their proper genuine sense, in this Lesson there will fall to be learned these particulars. 1. That, there is and ought to be a propriety in business; that to every one there belongs something that he may properly call his own. 2. The Obligation of Duty and Religion to confine himself to that which is his own. 3. The Operation it hath had in the World upon our Quiet or Disquiet. 4. From these is inferr'd a Necessity to Study it;
Having reduced the words to their proper genuine sense, in this lesson there will fallen to be learned these particulars. 1. That, there is and ought to be a propriety in business; that to every one there belongs something that he may properly call his own. 2. The Obligation of Duty and Religion to confine himself to that which is his own. 3. The Operation it hath had in the World upon our Quiet or Disquiet. 4. From these is inferred a Necessity to Study it;
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This must be laid for a ground; all the rest else will fall to nothing. It will be no Religion to keep it; no Sin to break it; no need to Study it.
This must be laid for a ground; all the rest Else will fallen to nothing. It will be no Religion to keep it; no since to break it; no need to Study it.
the Mischief of it lies deeper, and is of the spirit of Anabaptism, who oppose the very Powers and Dignities themselves, which they despise in their Titles;
the Mischief of it lies Deeper, and is of the Spirit of Anabaptism, who oppose the very Powers and Dignities themselves, which they despise in their Titles;
But that there is a Title and Propriety in some to business, wherein it is not permitted to every one to interpose, a necessity in Nature requires, The World is replenished with infinite variety of things,
But that there is a Title and Propriety in Some to business, wherein it is not permitted to every one to interpose, a necessity in Nature requires, The World is replenished with infinite variety of things,
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And out of Families, for private use likewise, there is the business of Physicians and Advocates, Husbandmen, Merchants and Mariners, Mechanicks and Labourers;
And out of Families, for private use likewise, there is the business of Physicians and Advocates, Husbandmen, Merchant's and Mariners, Mechanics and Labourers;
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Then is there the business of the Presbyters, in the several parts of the Diocess, in a more particular and immediate Cure and Charge, to be directed by, and accountable to the Bishop.
Then is there the business of the Presbyters, in the several parts of the Diocese, in a more particular and immediate Cure and Charge, to be directed by, and accountable to the Bishop.
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and every Member, saith the Apostle, hath not the same office, Rom. 12.4. God divided his Gifts to every one severally as He will, 1 Cor. 12.11. he did not scatter them in common, but divide them, and all hold in severalty.
and every Member, Says the Apostle, hath not the same office, Rom. 12.4. God divided his Gifts to every one severally as He will, 1 Cor. 12.11. he did not scatter them in Common, but divide them, and all hold in severalty.
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though that be to govern with the King, to pray and preach, or what they please, with the Priest. And they have as much of propriety as any can have to business;
though that be to govern with the King, to pray and preach, or what they please, with the Priest. And they have as much of propriety as any can have to business;
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But must all the obligations we have to the Publick good, and to Gods honour, stoop to Commissions, Titles and proprieties, which are but the creatures and constitutions of men?
But must all the obligations we have to the Public good, and to God's honour, stoop to Commissions, Titles and proprieties, which Are but the creatures and constitutions of men?
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To this question, I answer in the words of Job, 13.7. Will you speak wickedly for God, and talk deceitfully for him? It is deceitful talking, to plead for God against himself;
To this question, I answer in the words of Job, 13.7. Will you speak wickedly for God, and talk deceitfully for him? It is deceitful talking, to plead for God against himself;
for as God hath founded a divine Moral law, upon the propriety of goods and possessions, Thou shalt not steal; yea, Thou shalt not covet that which is anothers;
for as God hath founded a divine Moral law, upon the propriety of goods and possessions, Thou shalt not steal; yea, Thou shalt not covet that which is another's;
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and yet it comes not to be anothers, but by humane Laws: So though different states of life and employments have somewhat in them by disposition of Law, or our own choice;
and yet it comes not to be another's, but by humane Laws: So though different states of life and employments have somewhat in them by disposition of Law, or our own choice;
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For though men laid the Land-marks, yet God commanded They should not be removed, Deut. 19.15. It is a kind of Burglary to break into another mans business, as well as into another mans house:
For though men laid the Landmarks, yet God commanded They should not be removed, Deuteronomy 19.15. It is a kind of Burglary to break into Another men business, as well as into Another men house:
To shut up this point, If the glory of God, and the publick Good, and such like fair pretences, might let us loose upon one anothers business, it would quickly bring us round, where we were, to that confusion and disorder,
To shut up this point, If the glory of God, and the public Good, and such like fair pretences, might let us lose upon one another's business, it would quickly bring us round, where we were, to that confusion and disorder,
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Yet we may observe it, That none of all these do actually any great mischief that way, till they first bring it to this, till it draws us from our own station,
Yet we may observe it, That none of all these do actually any great mischief that Way, till they First bring it to this, till it draws us from our own station,
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THE truth of this will more fully be seen in the Third Part, which comes next to be considered, The Operation it hath had in the world, by disturbing the Peace and Quiet of it.
THE truth of this will more Fully be seen in the Third Part, which comes next to be considered, The Operation it hath had in the world, by disturbing the Peace and Quiet of it.
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The Wars and Combustions over all Italy and Germany, in the time of the Emperor, HENRY the 4th, had their beginning from hence. Pope Hildebrand, GREG. vij. not content with that which his Charge and Office of Bishop allow'd him, began to measure out to himself a Greatness equal to the City he serv'd in, which had been Domicilium Imperii; first brake in upon the Temporal Power, not heard of before in the Church, though then a Thousand years old:
The Wars and Combustions over all Italy and Germany, in the time of the Emperor, HENRY the 4th, had their beginning from hence. Pope Hildebrand, GREG. vij. not content with that which his Charge and Office of Bishop allowed him, began to measure out to himself a Greatness equal to the city he served in, which had been Domicilium Imperii; First brake in upon the Temporal Power, not herd of before in the Church, though then a Thousand Years old:
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What could be expected from so Unjust a Decree, but vehement Opposition, and a bloody Dispute? What troubles the same Patronage and Investiture of Bishops brought presently after into this Kingdom, our Stories are full of.
What could be expected from so Unjust a decree, but vehement Opposition, and a bloody Dispute? What Troubles the same Patronage and Investiture of Bishops brought presently After into this Kingdom, our Stories Are full of.
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Though that Pope did not long out-live that Feite of his, yet his Successors and their Parasites have so ply'd the Cause ever since that time, some directly, some indirectly, that the fire is not yet extinguished.
Though that Pope did not long outlive that Feite of his, yet his Successors and their Parasites have so plied the Cause ever since that time, Some directly, Some indirectly, that the fire is not yet extinguished.
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We need not go far from home for another. We were in a sad case not long since in this Kingdom by a Civil War. I meddle not with the fault, let that sleep under the Act of Oblivion. We may, I trust, without offence, enquire into the cause of it.
We need not go Far from home for Another. We were in a sad case not long since in this Kingdom by a Civil War. I meddle not with the fault, let that sleep under the Act of Oblivion. We may, I trust, without offence, inquire into the cause of it.
I mean, the most Execrable COVENANT, Quomodo legis? how read you there? was it not medling with business was none of their own? They Covenanted first to extirpate the Government of the Church established by Law, That Law, with hands lifted up to Heaven, they swore they would abolish.
I mean, the most Execrable COVENANT, Quomodo Legis? how read you there? was it not meddling with business was none of their own? They Covenanted First to extirpate the Government of the Church established by Law, That Law, with hands lifted up to Heaven, they swore they would Abolah.
In this the Covenanters, as ill as they like Bishops, would be, in the Apostles phrase, NONLATINALPHABET, the worst sort of Bishops, that is, medlers in business was none of their own.
In this the Covenanters, as ill as they like Bishops, would be, in the Apostles phrase,, the worst sort of Bishops, that is, meddlers in business was none of their own.
This was transient: But there still remains a permanent and habitual Disturbance of our Peace, in the multitude and swarms of SECTS and Factions in Religion, to which it is naturally and inseparably inherent: An incurable mischief;
This was Transient: But there still remains a permanent and habitual Disturbance of our Peace, in the multitude and swarms of SECTS and Factions in Religion, to which it is naturally and inseparably inherent: an incurable mischief;
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And so long as ye thus follow that which is good, saith S. Peter, who will harm you? And I may say too, who can hinder you in all this? but if he makes himself a party in a Sect, if there be assembling together in companies, gather Congregations, incorporate in a Body, module Churches, give Laws of Doctrine and Worship, set up Teachers and Leaders of their own;
And so long as you thus follow that which is good, Says S. Peter, who will harm you? And I may say too, who can hinder you in all this? but if he makes himself a party in a Sect, if there be assembling together in companies, gather Congregations, incorporate in a Body, module Churches, give Laws of Doctrine and Worship, Set up Teachers and Leaders of their own;
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So to look upon a Sectary single, who out of simplicity and good meaning follows his Conscience, our hearts should be every whit as tender for them, as their Consciences are.
So to look upon a Sectary single, who out of simplicity and good meaning follows his Conscience, our hearts should be every whit as tender for them, as their Consciences Are.
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and the danger of all popular Meetings, and Associations to a State, makes it the proper business of a King and his Ministers to look to it, and to provide against it;
and the danger of all popular Meetings, and Associations to a State, makes it the proper business of a King and his Ministers to look to it, and to provide against it;
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For the Papists and Presbyterians both, how ill soever they may agree in other matters, hunt in couples against the Kings Power and SUPREMACY. But as we denie not all to others in their places;
For the Papists and Presbyterians both, how ill soever they may agree in other matters, hunt in couples against the Kings Power and SUPREMACY. But as we deny not all to Others in their places;
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Therefore when some Learned in our Laws affirm, That the KING is Supreme Ordinary, and mixta persona, it must be understood in some other sense, and for some other purpose;
Therefore when Some Learned in our Laws affirm, That the KING is Supreme Ordinary, and Mixed persona, it must be understood in Some other sense, and for Some other purpose;
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or any of these in execution, is by a power of Jurisdiction. The former, as Divines distinguish, is a power in habitu, the other in actu. So that Jurisdiction is nothing else, but a power to do actually, what was potentially or habitually receiv'd in Orders.
or any of these in execution, is by a power of Jurisdiction. The former, as Divines distinguish, is a power in habitu, the other in Acts. So that Jurisdiction is nothing Else, but a power to do actually, what was potentially or habitually received in Order.
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Now the Question here will be, How a King can be the Fountain of the Ecclesiastical Jurisdiction us'd in his Dominions, who neither givs Orders himself, not executes any;
Now the Question Here will be, How a King can be the Fountain of the Ecclesiastical Jurisdiction used in his Dominions, who neither givs Order himself, not executes any;
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My Answer to this Question, is, That the Kings Power lies without both these, and is that which gives Commission and Faculty to persons ordained to execute their Orders within his Dominions.
My Answer to this Question, is, That the Kings Power lies without both these, and is that which gives Commission and Faculty to Persons ordained to execute their Order within his Dominions.
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it is just and reasonable that the King should confine them within the compass of certain Articles and Doctrines of Religion, which gives Him a Right to that, which in other respects, no doubt, belongs to the care of the Church.
it is just and reasonable that the King should confine them within the compass of certain Articles and Doctrines of Religion, which gives Him a Right to that, which in other respects, no doubt, belongs to the care of the Church.
For seeing meer Ecclesiastical Censures are found not to be of sufficient force to suppress dangerous and Heretical Opinions, without the use of the temporal Sword:
For seeing mere Ecclesiastical Censures Are found not to be of sufficient force to suppress dangerous and Heretical Opinions, without the use of the temporal Sword:
Out of the care the King hath of the Lives and Estates of His Subjects, he will not let His Sword loose to the will of others, who by declaring what they please to be Heresie, may bring them in peril;
Out of the care the King hath of the Lives and Estates of His Subject's, he will not let His Sword lose to the will of Others, who by declaring what they please to be Heresy, may bring them in peril;
Now if in all this the King moves not out of his own civil Sphere, to return to our Sectaries, who put us upon this digression, they still remain as we left them, guilty of doing much that is none of their own business.
Now if in all this the King moves not out of his own civil Sphere, to return to our Sectaries, who put us upon this digression, they still remain as we left them, guilty of doing much that is none of their own business.
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If a qualm comes over the stomack, that we begin to grow Government-sick, or that the Ceremonies and Superstitions of the Church offend us, presently without further dispute, what ever comes of it, it is resolved we will have a better Government,
If a qualm comes over the stomach, that we begin to grow Government-sick, or that the Ceremonies and Superstitions of the Church offend us, presently without further dispute, what ever comes of it, it is resolved we will have a better Government,
If we have nothing to shew that either of them have been particularly committed to us, we may safely and certainly conclude, it is none of our business.
If we have nothing to show that either of them have been particularly committed to us, we may safely and Certainly conclude, it is none of our business.
Hath he done all that belongs to his proper place and Function, which is certainly his own? Or hath he a Family at home to govern, that no doubt is his too? Are his Wife,
Hath he done all that belongs to his proper place and Function, which is Certainly his own? Or hath he a Family At home to govern, that no doubt is his too? are his Wife,
and Children, and Servants well ordered, all as they should be? S. Paul gives a charge to Timothy, not to set a Bishop over the Church, who hath not governed his own Family well.
and Children, and Servants well ordered, all as they should be? S. Paul gives a charge to Timothy, not to Set a Bishop over the Church, who hath not governed his own Family well.
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Tantumne ab re tua otii est tibi, was well said in the Comedy, Aliena ut Cures. True Charity will find no leisure for other's work, till her own be done.
Tantumne ab re tua otii est tibi, was well said in the Comedy, Aliena ut Cures. True Charity will find no leisure for other's work, till her own be done.
Study will be therefore needful in this case, because otherwise unconsidering men are apt to be carried away with the fair shew of Zeal and Religion in reforming others;
Study will be Therefore needful in this case, Because otherwise unconsidering men Are apt to be carried away with the fair show of Zeal and Religion in reforming Others;
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Religion doth not make men fools, to employ themselves in that whereof there comes no good. All we do in other mens business, runs wast. S. Paul, 2 Thess. 3.11. calls it idleness; NONLATINALPHABET, working not at all;
Religion does not make men Fools, to employ themselves in that whereof there comes no good. All we do in other men's business, runs waste. S. Paul, 2 Thess 3.11. calls it idleness;, working not At all;
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but are busie-bodies; busie, and yet not work at all. He says the same of his Widows of pleasure, 1 Tim. 5.3. That they were NONLATINALPHABET and NONLATINALPHABET, idle, and busie-bodies both.
but Are busybodies; busy, and yet not work At all. He Says the same of his Widows of pleasure, 1 Tim. 5.3. That they were and, idle, and busybodies both.
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He that takes upon him another mans business, because he can do it better, (for that's the great pretence, to do that which is best ) may as well take another mans Purse,
He that Takes upon him Another men business, Because he can do it better, (for that's the great pretence, to do that which is best) may as well take Another men Purse,
Whereof, when S. Peter, 1 Ep. 4. c. had for the consolation of his Countrey-men, scattered abroad, pour'd out a plentiful measure, v. 13.14. Rejoice, in as much ye are partakers of Christs sufferings, that when his glory shall be reveal'd, ye may be glad also with exceeding joy.
Whereof, when S. Peter, 1 Epistle 4. c. had for the consolation of his Countrymen, scattered abroad, poured out a plentiful measure, v. 13.14. Rejoice, in as much you Are partakers of Christ sufferings, that when his glory shall be revealed, you may be glad also with exceeding joy.
He whose busie thoughts carries him abroad, to pry into, and meddle in others business, gives place to the Devil in the mean time to enter in, ransack and disorder all at home, where there is none to resist him:
He whose busy thoughts carries him abroad, to pry into, and meddle in Others business, gives place to the devil in the mean time to enter in, ransack and disorder all At home, where there is none to resist him:
This Lesson was set us of purpose by the Apostle to second and enforce the other of Peace and Quiet. The best way to be quiet with others, is to be busie with our selves.
This lesson was Set us of purpose by the Apostle to second and enforce the other of Peace and Quiet. The best Way to be quiet with Others, is to be busy with our selves.
Lastly, Besides this outward quiet with others, it will produce another within us, the quiet and tranquillity of the Conscience, without which outward peace may prove to some but a quiet passage here, to eternal misery hereafter.
Lastly, Beside this outward quiet with Others, it will produce Another within us, the quiet and tranquillity of the Conscience, without which outward peace may prove to Some but a quiet passage Here, to Eternal misery hereafter.
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and the farthest end of that is, having peaceably mov'd for it, and heartily pray'd for it, we may with a safe and quiet Conscience, leave the rest to God,
and the farthest end of that is, having peaceably moved for it, and heartily prayed for it, we may with a safe and quiet Conscience, leave the rest to God,
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A SERMON Preached Before His MAJESTY AT WHITE-HALL. GAL. vi. v. 7.8. Be not deceived, God is not mocked, for whatsoever a man soweth, that shall he also reap.
A SERMON Preached Before His MAJESTY AT WHITEHALL. GAL. vi. v. 7.8. Be not deceived, God is not mocked, for whatsoever a man Soweth, that shall he also reap.
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BEfore we look into the particulars of the Doctrine of this Text, we may from the Preface [ Be not deceived ] learn so much of the nature of it, that we are either in danger to be deceived,
BEfore we look into the particulars of the Doctrine of this Text, we may from the Preface [ Be not deceived ] Learn so much of the nature of it, that we Are either in danger to be deceived,
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It will therefore be necessary, first to implore the aid and assistance of Gods grace, which is the best Guide to lead us through the intricate ways of Errour and Deceit, &c. The Text it self seems not at first sight to answer the expectation which the Preface hath raised of Danger to us.
It will Therefore be necessary, First to implore the aid and assistance of God's grace, which is the best Guide to led us through the intricate ways of Error and Deceit, etc. The Text it self seems not At First sighed to answer the expectation which the Preface hath raised of Danger to us.
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For the General, I must confess, it is a truth wherein few or none are deceived, not any Gardener or Plough-man, never so simple, that looks to reap what he hath not sown.
For the General, I must confess, it is a truth wherein few or none Are deceived, not any Gardener or Ploughman, never so simple, that looks to reap what he hath not sown.
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So far we may possibly digest this truth in the General, and fear not much to be deceived, but when we come to Particulars, where it touches our own flesh and spirit, though it be as true as the General,
So Far we may possibly digest this truth in the General, and Fear not much to be deceived, but when we come to Particulars, where it touches our own Flesh and Spirit, though it be as true as the General,
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For this reason I shall lay that aside, as less liable to fraud, and bestow our care at this time upon this to which the Apostle directs his, where we are in danger to be deceived;
For this reason I shall lay that aside, as less liable to fraud, and bestow our care At this time upon this to which the Apostle directs his, where we Are in danger to be deceived;
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and not a little necessary for these times in which our beloved Liberty hath rifled so far into the Mysteries of Religion, and digged so much about the Foundation, that the House is in danger;
and not a little necessary for these times in which our Beloved Liberty hath rifled so Far into the Mysteres of Religion, and dug so much about the Foundation, that the House is in danger;
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What other sense then will the words more properly bear? To the flesh, and to the spirit, imply rather the soil wherein they are to sowe, then the seed, and are as two Fields in which God sets all men to work.
What other sense then will the words more properly bear? To the Flesh, and to the Spirit, imply rather the soil wherein they Are to sow, then the seed, and Are as two Fields in which God sets all men to work.
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yet we may consider them apart, and so we saw them in our Saviour, who took our flesh upon him, that is, our natural and civil condition of life, he had all the infirmities of the one except sin,
yet we may Consider them apart, and so we saw them in our Saviour, who took our Flesh upon him, that is, our natural and civil condition of life, he had all the infirmities of the one except since,
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yet he at last wearied, sate down to write a Book to teach others, that all was Vanity, and that is but another word to signifie Corruption. And David, as well of observation as experience, I my self have seen the ungodly in great power flourishing like a green Bay tree;
yet he At last wearied, sat down to write a Book to teach Others, that all was Vanity, and that is but Another word to signify Corruption. And David, as well of observation as experience, I my self have seen the ungodly in great power flourishing like a green Bay tree;
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And least we should think this the portion onely of the ungodly, Psal. 49.9. Wise men also die and perish together, as well as the ignorant and foolish, and leave their riches for others:
And lest we should think this the portion only of the ungodly, Psalm 49.9. Wise men also die and perish together, as well as the ignorant and foolish, and leave their riches for Others:
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Lastly, How well soever he speeds here, and that the Glory of his house be increased, yet this will be certain, ( vers. 17.) He shall carry nothing away with him when he dieth,
Lastly, How well soever he speeds Here, and that the Glory of his house be increased, yet this will be certain, (vers. 17.) He shall carry nothing away with him when he Dieth,
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I make the more haste through this Field of the Flesh, that we may stay the longer in that of the Spirit, where our labour and tillage will be to better purpose,
I make the more haste through this Field of the Flesh, that we may stay the longer in that of the Spirit, where our labour and tillage will be to better purpose,
for ye see the best that can be hoped for from the other, is but to flourish as a Flower of that Field, and that Psal. 103.19. as soon as the wind goeth over it is gone. Nullus flos nisi novus.
for you see the best that can be hoped for from the other, is but to flourish as a Flower of that Field, and that Psalm 103.19. as soon as the wind Goes over it is gone. Nullus flos nisi Novus.
But the growth and increase from the field of the Spirit is incorruptible, that fadeth not away, reserved in heaven for us, 1 Pet. 1.4. for he that soweth, &c.
But the growth and increase from the field of the Spirit is incorruptible, that fades not away, reserved in heaven for us, 1 Pet. 1.4. for he that Soweth, etc.
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Both these would deserve to be well considered, but because they who have some diffidence of a life hereafter to come, have not the confidence to say so;
Both these would deserve to be well considered, but Because they who have Some diffidence of a life hereafter to come, have not the confidence to say so;
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And here, first it will be necessary, that whatever else deceives them, to see, that a misunderstanding of the words give no occasion to it, to know what this sowing to the Spirit is,
And Here, First it will be necessary, that whatever Else deceives them, to see, that a misunderstanding of the words give no occasion to it, to know what this sowing to the Spirit is,
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For, 1. Christ is the Author of this life, For as in Adam all die, so in Christ shall all be made alive, 1 Cor. 15.4. And 2 Tim. 1.10. Our Lord Jesus Christ hath abolished death, and brought life and immortality to light.
For, 1. christ is the Author of this life, For as in Adam all die, so in christ shall all be made alive, 1 Cor. 15.4. And 2 Tim. 1.10. Our Lord jesus christ hath abolished death, and brought life and immortality to Light.
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2. Another Competitor with the Spirit, is the Gospel, that is the immortal seed of this life, Being born again by the Word of God, which liveth and abideth for ever, 1 Pet. 1.23. It is the Power of God to Salvation.
2. another Competitor with the Spirit, is the Gospel, that is the immortal seed of this life, Being born again by the Word of God, which lives and Abideth for ever, 1 Pet. 1.23. It is the Power of God to Salvation.
3. Faith puts in to the same Claim, The Just shall live by Faith, Rom. 1.17. And 1 Tim. 1.16. St. Paul professeth that Jesus Christ had set forth him as a Pattern to all them who should hereafter believe on him to everlasting life.
3. Faith puts in to the same Claim, The Just shall live by Faith, Rom. 1.17. And 1 Tim. 1.16. Saint Paul Professes that jesus christ had Set forth him as a Pattern to all them who should hereafter believe on him to everlasting life.
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Are ye so foolish having begun in the spirit, are ye now made perfect by the flesh? The Spirit is the Gospel, and the Law the Flesh: they are so called Heb. 9.10.
are you so foolish having begun in the Spirit, Are you now made perfect by the Flesh? The Spirit is the Gospel, and the Law the Flesh: they Are so called Hebrew 9.10.
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First, For those that make their title to life from Christ alone, that they are Christians at large, not to be tied up by any particular rules of Faith or Obedience, that is to divide Christ from his Gospel against his own will, who promised to reward them that forsook any thing for his sake and the Gospel, he joins them both together, Mark 10.29. and will not own them for his friends that do not all that he commands them, John 15. and they shall find more Work-commandments in the Gospel then a fantastical name of Christianity.
First, For those that make their title to life from christ alone, that they Are Christians At large, not to be tied up by any particular rules of Faith or obedience, that is to divide christ from his Gospel against his own will, who promised to reward them that forsook any thing for his sake and the Gospel, he joins them both together, Mark 10.29. and will not own them for his Friends that do not all that he commands them, John 15. and they shall find more Work-commandments in the Gospel then a fantastical name of Christianity.
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Whilest by this means they think to avoid Schism, they make one, for they are Schismaticks upon record, 1 Cor. 1.10. It is declared (saith Saint Paul ) that there are divisions, the Greek word is Schisms among you;
Whilst by this means they think to avoid Schism, they make one, for they Are Schismatics upon record, 1 Cor. 1.10. It is declared (Says Faint Paul) that there Are divisions, the Greek word is Schisms among you;
every one of you saith I am of Paul, I am of Apollos, I am of Cephas, I am of Christ. Is that a Schism to be for Christ? Yes sure, it is dividing of him;
every one of you Says I am of Paul, I am of Apollos, I am of Cephas, I am of christ. Is that a Schism to be for christ? Yes sure, it is dividing of him;
or ▪ severity of their Discipline, sought to shroud ▪ themselves under the name of Christ, not out of a great respect to him and his Doctrine, which we may well presume could not differ,
or ▪ severity of their Discipline, sought to shroud ▪ themselves under the name of christ, not out of a great respect to him and his Doctrine, which we may well presume could not differ,
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So fully was the Mystery of Christ made known in the Gospel by the Spirit, that St. John gives a charge, that if there come any that bring not that Doctrine, not to receive him, nor bid him God speed, 2 Joh. 10. This Doctrine serves not many mens purpose, they must have other Doctrines,
So Fully was the Mystery of christ made known in the Gospel by the Spirit, that Saint John gives a charge, that if there come any that bring not that Doctrine, not to receive him, nor bid him God speed, 2 John 10. This Doctrine serves not many men's purpose, they must have other Doctrines,
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But are we to look for no other Instruction from the Spirit, but what is already taught in the Gospel? that is to depose him of his Office from the time that the Gospel was first revealed,
But Are we to look for no other Instruction from the Spirit, but what is already taught in the Gospel? that is to depose him of his Office from the time that the Gospel was First revealed,
there is the Spirit of Sanctification, whereof we have continual need, to infuse all divine Graces and Vertues into us, to assist and strengthen us in all our infirmities, to lead us out of temptations, troubles,
there is the Spirit of Sanctification, whereof we have continual need, to infuse all divine Graces and Virtues into us, to assist and strengthen us in all our infirmities, to led us out of temptations, Troubles,
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For when any difficulty or contention arise about them, we may and must pray for the Spirits assistance, to clear our understandings, by removing pride and prejudice that obscure it;
For when any difficulty or contention arise about them, we may and must pray for the Spirits assistance, to clear our understandings, by removing pride and prejudice that Obscure it;
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For if we speak of bearing witness properly, the publick Spirit in the Gospel will effect that where it gives this testimony, That whosoever believes, repents,
For if we speak of bearing witness properly, the public Spirit in the Gospel will Effect that where it gives this testimony, That whosoever believes, repents,
but I shall onely take notice here of the insufficiency of the Plea of that Faith, which by those that invented it, is called, Fides specialis misericordiae, that no man is justified,
but I shall only take notice Here of the insufficiency of the Plea of that Faith, which by those that invented it, is called, Fides Specialis Mercy, that no man is justified,
The Faith of the Gospel they think is too general, without life, and common to the Devils, who believe and tremble; they are Believers and Quakers too,
The Faith of the Gospel they think is too general, without life, and Common to the Devils, who believe and tremble; they Are Believers and Quakers too,
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Circumcision availeth not any thing, nor uncircumcision, but faith that worketh by love, Gal. 5.6. I think no man hath so much charity for the Devils, as to think they have any.
Circumcision availeth not any thing, nor uncircumcision, but faith that works by love, Gal. 5.6. I think no man hath so much charity for the Devils, as to think they have any.
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Now if this Faith cannot come by hearing, what will become of our Sermons? indeed, of any thing that can be called Religion or Sowing to the Spirit? for that leads us a way to Heaven through believing some mysteries we understand not, through many a heavy and hard law of mortification and denying our selves;
Now if this Faith cannot come by hearing, what will become of our Sermons? indeed, of any thing that can be called Religion or Sowing to the Spirit? for that leads us a Way to Heaven through believing Some Mysteres we understand not, through many a heavy and hard law of mortification and denying our selves;
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whereas this Faith cuts off all that, and may well go for sowing to the flesh. For first, in favour to this, it shrinks up all the duties of the Gospel into Faith;
whereas this Faith cuts off all that, and may well go for sowing to the Flesh. For First, in favour to this, it shrinks up all the duties of the Gospel into Faith;
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and yet hath the advantage above the rest, that it is here expresly called, sowing to the Spirit; and what that is, we shall learn from the Verse precedent; where
and yet hath the advantage above the rest, that it is Here expressly called, sowing to the Spirit; and what that is, we shall Learn from the Verse precedent; where
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I note this Fallacy in common, that it be not made use of here on our particular, to mislead us from the due regard ought to be given to the maintenance of those that minister in the Gospel;
I note this Fallacy in Common, that it be not made use of Here on our particular, to mislead us from the due regard ought to be given to the maintenance of those that minister in the Gospel;
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It hath fewer friends to speak for it I confess, but the true reason why I do it, is because it was the particular occasion of the Apostles delivering this doctrine;
It hath fewer Friends to speak for it I confess, but the true reason why I do it, is Because it was the particular occasion of the Apostles delivering this Doctrine;
Our worldly Goods by nature and kind are Carnal, yet being sown to the Spirit, become spiritual, they are infranchised and incorporate into the Family and Retinue of the Spirit, they alter their property, not by imprinting any real indelible character into them,
Our worldly Goods by nature and kind Are Carnal, yet being sown to the Spirit, become spiritual, they Are enfranchised and incorporate into the Family and Retinue of the Spirit, they altar their property, not by imprinting any real indelible character into them,
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When the Flesh serves the Spirit it is advanced above her condition, the Volatile nature of the Flesh is fixed by the Spirit, and helps to make up the title to everlasting life.
When the Flesh serves the Spirit it is advanced above her condition, the Volatile nature of the Flesh is fixed by the Spirit, and helps to make up the title to everlasting life.
I can speak of my own knowledge, that there are many hundreds of Parishes in this Kingdom, where there is not so much yearly maintenance for serving the Cure,
I can speak of my own knowledge, that there Are many hundreds of Parishes in this Kingdom, where there is not so much yearly maintenance for serving the Cure,
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What reason can be given that the Ministers of a better Covenant should have a worse title? There are not many Estates in the World besides which God himself owns;
What reason can be given that the Ministers of a better Covenant should have a Worse title? There Are not many Estates in the World beside which God himself owns;
For while one saith, I am of Paul, and another I am of Apollos, are ye not carnal, 1 Cor. 3.4. So Rom. 16.17. They who cause divisions among you serve not the Lord Jesus Christ, but their own Bellies;
For while one Says, I am of Paul, and Another I am of Apollos, Are you not carnal, 1 Cor. 3.4. So Rom. 16.17. They who cause divisions among you serve not the Lord jesus christ, but their own Bellies;
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If there be so much malignance and sowreness in Schisms and Divisions to turn Religion into Flesh, what shall we think of a Religion, in Design, that is made up all of Sects and Divisions? that must be all Flesh.
If there be so much malignance and sourness in Schisms and Divisions to turn Religion into Flesh, what shall we think of a Religion, in Design, that is made up all of Sects and Divisions? that must be all Flesh.
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though I think it might have been better called a Drag-net, that will fetch in all kind of Fish, good or bad, great or small, there will be room enough for Leviathan to take his pastime therein.
though I think it might have been better called a Dragnet, that will fetch in all kind of Fish, good or bad, great or small, there will be room enough for Leviathan to take his pastime therein.
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But will these prove so good company when they are in, for whose sake this should be done? Will they not rather give us cause to fear what the poor Trojans found,
But will these prove so good company when they Are in, for whose sake this should be done? Will they not rather give us cause to Fear what the poor Trojans found,
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when they broke down the old Walls of their City to let in a Horse with a Comprehensive Belly, that carried armed enemies enough to ruine them and their City.
when they broke down the old Walls of their city to let in a Horse with a Comprehensive Belly, that carried armed enemies enough to ruin them and their city.
And to pacifie these, the taking away the Walls will do no good, for they bring their Divisions with them into the Bowels of the Church, where the flame will be more fierce and dangerous,
And to pacify these, the taking away the Walls will do no good, for they bring their Divisions with them into the Bowels of the Church, where the flame will be more fierce and dangerous,
In the mean time our Sowing will be turned into Fighting, our Plough-shares into Swords; the field of the Spirit into a field of War, and thus we shall live in a perpetual storm.
In the mean time our Sowing will be turned into Fighting, our Ploughshares into Swords; the field of the Spirit into a field of War, and thus we shall live in a perpetual storm.
Now if neither Peace nor Charity have any share in framing this New Church, I may for a Conclusion ask the question our Saviour did the Jews concerning John 's Baptism, Is it from Heaven, or of men? or which is all one, is it from the Flesh or from the Spirit? If they shall say from the Flesh, all men will adjudge it to Corruption;
Now if neither Peace nor Charity have any share in framing this New Church, I may for a Conclusion ask the question our Saviour did the jews Concerning John is Baptism, Is it from Heaven, or of men? or which is all one, is it from the Flesh or from the Spirit? If they shall say from the Flesh, all men will adjudge it to Corruption;
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Can it be wisdom to draw that upon our selves, which God would not inflict but in vengeance? To make the Field of the Spirit no better then the Field of the Sluggard? Prov. 24.31.
Can it be Wisdom to draw that upon our selves, which God would not inflict but in vengeance? To make the Field of the Spirit no better then the Field of the Sluggard? Curae 24.31.
If I had kept my self to the proper work of the Preacher this day, which is Palm Sunday, I should have carried a Palm to the triumph of our Saviour entring into Jerusalem. But finding some so busie in strewing our way with THORNS, in stead of PALMS, I thought it fitter first to clear the way of them, to prepare it this day for a greater Triumph at Easter, over Sin, Death, and Hell.
If I had kept my self to the proper work of the Preacher this day, which is Palm Sunday, I should have carried a Palm to the triumph of our Saviour entering into Jerusalem. But finding Some so busy in strewing our Way with THORNS, in stead of PALMS, I Thought it fitter First to clear the Way of them, to prepare it this day for a greater Triumph At Easter, over since, Death, and Hell.
That which is dearest to us, our own Credit, that we be not men deceived; and that which ought to be Gods honour, that he be not mocked, are both engaged in the Truth of this Doctrine, that we do not rashly adventure to sowe what we would be loath to reap; and unwisely prefer that which will certainly and suddenly fade away,
That which is dearest to us, our own Credit, that we be not men deceived; and that which ought to be God's honour, that he be not mocked, Are both engaged in the Truth of this Doctrine, that we do not rashly adventure to sow what we would be loath to reap; and unwisely prefer that which will Certainly and suddenly fade away,
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