since they may be thought to stand in need of so great an Authority to defend them from those Objections which every Man's Reason, at first hearing, is apt to suggest against them.
since they may be Thought to stand in need of so great an authority to defend them from those Objections which every Man's Reason, At First hearing, is apt to suggest against them.
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Is this like the usual Stile and Language of Inspiration? Can those Lively Oracles of God's Word, whose whole aim it is to advance us to the highest Degrees of Righteousness and Wisdom that our Nature is capable of,
Is this like the usual Style and Language of Inspiration? Can those Lively Oracles of God's Word, whose Whole aim it is to advance us to the highest Degrees of Righteousness and Wisdom that our Nature is capable of,
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so far contradict their own design, as to bid us not be Over-wise, or Over-righteous? Can those Sacred Writings, which in other places command us to be holy, even as he that hath called us is holy;
so Far contradict their own Design, as to bid us not be Overwise, or Over-righteous? Can those Sacred Writings, which in other places command us to be holy, even as he that hath called us is holy;
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Perfect, as our father which is in heaven is perfect, Here interpose a Caution against Over-much Perfection? Or can there be any danger of our ever being Over-righteous, the only Rule and Measure of whose Righteousness is to be taken from the Infinite Purity of God himself? Where may a man be bold, to exert his most Vigorous and Unconfined endeavour, without all danger of running into any excess,
Perfect, as our father which is in heaven is perfect, Here interpose a Caution against Overmuch Perfection? Or can there be any danger of our ever being Over-righteous, the only Rule and Measure of whose Righteousness is to be taken from the Infinite Purity of God himself? Where may a man be bold, to exert his most Vigorous and Unconfined endeavour, without all danger of running into any excess,
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Or admitting it were possible in the Nature of the thing, that men could ever be Over-wise, or Over-righteous; yet where is the Necessity of their being caution'd against these Extremes? Are they so Intemperate in their Applications to Wisdom and Righteousness, that they need a Bridle to check their too Swift and Aspiring Zeal? Do they bring in the Offerings of Righteousness in so vast a store,
Or admitting it were possible in the Nature of the thing, that men could ever be Overwise, or Over-righteous; yet where is the Necessity of their being cautioned against these Extremes? are they so Intemperate in their Applications to Wisdom and Righteousness, that they need a Bridle to check their too Swift and Aspiring Zeal? Do they bring in the Offerings of Righteousness in so vast a store,
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as the Jews did, of old, their Contributions for the Service of the Tabernacle, That it is requisite there should be a restraint laid upon their too profuse Liberality? Happy certainly were those Golden days of Solomon, if Wisdom and Righteousness so abounded!
as the jews did, of old, their Contributions for the Service of the Tabernacle, That it is requisite there should be a restraint laid upon their too profuse Liberality? Happy Certainly were those Golden days of Solomon, if Wisdom and Righteousness so abounded!
And have we not now reason to cry out, Oh! that men would but be Wise, and Righteous enough, rather than to use this caution of Solomon, Be not Righteous Over-much, neither make thy self Over-wise.
And have we not now reason to cry out, Oh! that men would but be Wise, and Righteous enough, rather than to use this caution of Solomon, Be not Righteous Overmuch, neither make thy self Overwise.
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Again, Be not Over-much Wicked; Is this also a command becoming the Purity of the Word of God? Does the Divine Law allow us to be Wicked in a lesser Degree, provided we are not Over much so? Is Wickedness so harmless a thing in its own nature, that,
Again, Be not Overmuch Wicked; Is this also a command becoming the Purity of the Word of God? Does the Divine Law allow us to be Wicked in a lesser Degree, provided we Are not Over much so? Is Wickedness so harmless a thing in its own nature, that,
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like Wine, it is forbid, not in the use, but only in the excess of it? Or is there any measure of Sin that is but enough, seeing all that we are here forbid, is no more but only this, — Be not Wicked Over-much?
like Wine, it is forbid, not in the use, but only in the excess of it? Or is there any measure of since that is but enough, seeing all that we Are Here forbid, is no more but only this, — Be not Wicked Overmuch?
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for what Degree of Righteousness or Wisdom can be so great, that it may be condemn'd as Over-much; or what Degree of Wickedness so little, that it may be acquitted as not so?
for what Degree of Righteousness or Wisdom can be so great, that it may be condemned as Overmuch; or what Degree of Wickedness so little, that it may be acquitted as not so?
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but only the unreasonable Affectations, and arrogant Ostentations of both, and a censorious Pride, and rigid severity toward other men, arising from a Presumption of our excelling others in them:
but only the unreasonable Affectations, and arrogant Ostentations of both, and a censorious Pride, and rigid severity towards other men, arising from a Presumption of our excelling Others in them:
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and more Spiritual sense, with reference to the principal Duties of our holy Religion, I think it more proper for my present business, in this Religious Assembly, to consider it chiefly according to this latter Interpretation.
and more Spiritual sense, with Referente to the principal Duties of our holy Religion, I think it more proper for my present business, in this Religious Assembly, to Consider it chiefly according to this latter Interpretation.
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In order to which, be pleased to observe, That these words Righteousness and Wisdom, are very frequently used in Scripture, to denote, not only those particular Virtues, but the intire body of Religion, with respect both to the Knowledge and Practice of it.
In order to which, be pleased to observe, That these words Righteousness and Wisdom, Are very frequently used in Scripture, to denote, not only those particular Virtues, but the entire body of Religion, with respect both to the Knowledge and Practice of it.
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But now, if this be the meaning of these words here in my Text, how can the Preacher's prohibition be justify'd? How is it possible for any one to be too Zealous in the Practice of Religion; or too studious to make himself Wise and Knowing in the Principles of it?
But now, if this be the meaning of these words Here in my Text, how can the Preacher's prohibition be justified? How is it possible for any one to be too Zealous in the Practice of Religion; or too studious to make himself Wise and Knowing in the Principles of it?
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and the holy Scripture suggests to us the same instruction, when it recommends to us, amongst its other Precepts, the Duty of Moderation, as a kind of Regulation,
and the holy Scripture suggests to us the same instruction, when it recommends to us, among its other Precepts, the Duty of Moderation, as a kind of Regulation,
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which rule of Moderation, holds good in reference even to these most precious Qualifications of Wisdom and Righteousness; There is a certain Measure and Government to be observ'd in our practice of them, without which, our very Wisdom will become absurd, and our Righteousness impious. According to that just censure of the Poet, Insani sapiens Nomen ferat, equus iniqui, Ultra, quàm satis est, Virtutem si petat ipsam.
which Rule of Moderation, holds good in Referente even to these most precious Qualifications of Wisdom and Righteousness; There is a certain Measure and Government to be observed in our practice of them, without which, our very Wisdom will become absurd, and our Righteousness impious. According to that just censure of the Poet, Insane sapiens Nome ferat, equus iniqui, Ultra, quàm satis est, Virtutem si petat ipsam.
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but when used, without due Measure, Art, and Regimen, it takes part with the Disease, which it was design'd to cure, and under the pretences of a Remedy, proves to be a Poison. The natural heat of the Body,
but when used, without due Measure, Art, and Regimen, it Takes part with the Disease, which it was designed to cure, and under the pretences of a Remedy, Proves to be a Poison. The natural heat of the Body,
But then also, if in relation to those so necessary Perfections, we exceed the bounds of Sobriety and Moderation, that Food oppresses, that Physick poysons, that Heat inflames and enrages our Souls.
But then also, if in Relation to those so necessary Perfections, we exceed the bounds of Sobriety and Moderation, that Food Oppresses, that Physic poisons, that Heat inflames and enrages our Souls.
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Without that necessary mixture of Moderation, our Righteousness degenerates into a Furious Zeal, Superstition, and Bigotry; and our Wisdom into Prophaneness, Presumption, and undue Curiosity.
Without that necessary mixture of Moderation, our Righteousness Degenerates into a Furious Zeal, Superstition, and Bigotry; and our Wisdom into Profaneness, Presumption, and undue Curiosity.
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Now to restrain us from all these and the like excesses, is the principal part of the Wise-man's Prohibition in the former Verse of my Text, Be not Righteous over-much, neither make thy self over-wise.
Now to restrain us from all these and the like Excesses, is the principal part of the Wiseman's Prohibition in the former Verse of my Text, Be not Righteous overmuch, neither make thy self overwise.
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For there can be no instance of Vice so inconsiderable either in its Measure or its Quality, as to find any toleration allow'd for it in the Law of God.
For there can be no instance of Vice so inconsiderable either in its Measure or its Quality, as to find any toleration allowed for it in the Law of God.
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This Exposition is sufficiently warranted by the Septuagint Translation of this place; in which the Word here render'd Foolish, is NONLATINALPHABET, and properly signifies Hard and Obstinate;
This Exposition is sufficiently warranted by the septuagint translation of this place; in which the Word Here rendered Foolish, is, and properly signifies Hard and Obstinate;
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Since it appears, that the Prohibition here brought against over-much Righteousness and Wisdom, tends not to discourage us from applying our selves vigorously and faithfully to those great and important Endowments;
Since it appears, that the Prohibition Here brought against overmuch Righteousness and Wisdom, tends not to discourage us from applying our selves vigorously and faithfully to those great and important Endowments;
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Be not righteous over-much. 2dly. Not to let his Enquiries into the Mysteries of Religion be too curious and presumptuous; Neither make thy self over-wise.
Be not righteous overmuch. 2dly. Not to let his Enquiries into the Mysteres of Religion be too curious and presumptuous; Neither make thy self overwise.
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Both which Cautions He backs with this Consideration, Why shouldst thou destroy thy self? The - Wicked Man, He warns against a long and obdurate Persistency in Sin;
Both which Cautions He backs with this Consideration, Why Shouldst thou destroy thy self? The - Wicked Man, He warns against a long and obdurate Persistency in since;
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And to illustrate them very briefly, and enforce them by the Arguments annex'd to them will be as much as I shall be able to dispatch, in the Time that is allow'd for my following Discourse.
And to illustrate them very briefly, and enforce them by the Arguments annexed to them will be as much as I shall be able to dispatch, in the Time that is allowed for my following Discourse.
I begin with the first of these Cautions, viz. Let not thy Zeal for Religion be Immoderate and Furious. Which is the Counsel implied in these Words, Be not Righteous over-much.
I begin with the First of these Cautions, viz. Let not thy Zeal for Religion be Immoderate and Furious. Which is the Counsel implied in these Words, Be not Righteous overmuch.
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it being an universal Error, too often in some measure visible in every Society and Party of men, to be transported into an Excessive Zeal, for the Patronage and Promotion of their own Persuasions.
it being an universal Error, too often in Some measure visible in every Society and Party of men, to be transported into an Excessive Zeal, for the Patronage and Promotion of their own Persuasions.
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That kind Wish, to a Zeal and Endeavour for its Increase and Propagation. And it must be acknowledg'd, that this Zeal, so long as it contains it self within the bounds of Sobriety and Moderation, is so far from being culpable, that it is a Charitable and Generous Disposition.
That kind Wish, to a Zeal and Endeavour for its Increase and Propagation. And it must be acknowledged, that this Zeal, so long as it contains it self within the bounds of Sobriety and Moderation, is so Far from being culpable, that it is a Charitable and Generous Disposition.
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They are not contented to be soberly and temperately zealous, and to promote their Religion by such Rules and Measures as that Religion it self prescribes to them;
They Are not contented to be soberly and temperately zealous, and to promote their Religion by such Rules and Measures as that Religion it self prescribes to them;
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All other Persuasions are very Dagons to them, and must fall down at the feet of their Ark. All the Engines of Fury and Persecution must be set on foot,
All other Persuasions Are very Dagons to them, and must fallen down At the feet of their Ark All the Engines of Fury and Persecution must be Set on foot,
But on the contrary, that blessed Instructer of Gentleness and Love, has been, by the abuse of its Professors, perverted into an Incentive of the fiercest Cruelty and Persecution. The Prince of Peace has been made a Herald of Contention;
But on the contrary, that blessed Instructer of Gentleness and Love, has been, by the abuse of its Professors, perverted into an Incentive of the Fiercest Cruelty and Persecution. The Prince of Peace has been made a Herald of Contention;
have been occasion'd, by an over-righteous Zeal, for that merciful Religion, which disclaims nothing more than such Unchristian Barbarities? And we have too many Instances,
have been occasioned, by an Over-righteous Zeal, for that merciful Religion, which disclaims nothing more than such Unchristian Barbarities? And we have too many Instances,
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if they do not present us with any such Tragical Scenes as those beforementioned, yet cannot they be thought on, without affording a sad and evident demonstration,
if they do not present us with any such Tragical Scenes as those beforementioned, yet cannot they be Thought on, without affording a sad and evident demonstration,
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How unworthily do men treat the Christian Religion, when they make it the occasion of such Rage and Animosity? Christianity was never intended, to kindle such a fiery and passionate Zeal amongst its Votaries.
How unworthily do men Treat the Christian Religion, when they make it the occasion of such Rage and Animosity? Christianity was never intended, to kindle such a fiery and passionate Zeal among its Votaries.
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'Tis such an amicable Spirit, which, as it is the genuine Fruit, and the distinguishing Badge of the Christian Religion, so it is the most effectual Preserver of the Disciples and Church of Christ.
It's such an amicable Spirit, which, as it is the genuine Fruit, and the distinguishing Badge of the Christian Religion, so it is the most effectual Preserver of the Disciples and Church of christ.
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It is the healing Spirit of Meekness and Forbearance, which best promotes the Happiness and Safety, both of Single men, and of Societies. This has the Blessing both of God and Man attending it;
It is the healing Spirit of Meekness and Forbearance, which best promotes the Happiness and Safety, both of Single men, and of Societies. This has the Blessing both of God and Man attending it;
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For no man can exercise a furious Heat and Rigor in opposition to others, without provoking them, to mete out the same Measure, back again into his own Bosom.
For no man can exercise a furious Heat and Rigor in opposition to Others, without provoking them, to meet out the same Measure, back again into his own Bosom.
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And that we may be the better enabled to observe this first Caution, Let us proceed to the second, the consideration of which will most effectually conduce to that end; for the chief ground and occasion of such inordinate Zeal for Religion, arises most commonly, from an Over-wise and curious search into the Mysteries of it; which is the excess forbid by Solomon in these words:
And that we may be the better enabled to observe this First Caution, Let us proceed to the second, the consideration of which will most effectually conduce to that end; for the chief ground and occasion of such inordinate Zeal for Religion, arises most commonly, from an Overwise and curious search into the Mysteres of it; which is the excess forbid by Solomon in these words:
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This is that Endowment whereby our Nature exceeds that of the Beasts that perish, and imitates, in some Measure, the Perfection, not only of Angels, but even of God himself.
This is that Endowment whereby our Nature exceeds that of the Beasts that perish, and imitates, in Some Measure, the Perfection, not only of Angels, but even of God himself.
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and so long as their desires and endeavours to be wise, are Moderate and Humble, they act according to the Prerogative and Propriety of their reasonable Natures.
and so long as their Desires and endeavours to be wise, Are Moderate and Humble, they act according to the Prerogative and Propriety of their reasonable Nature's.
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They content not themselves with such competent Portions of Knowledge, as God allows them, and the Edification of their own Souls require; but they Launch out into the boundless Ocean of Divine Mysteries, striving to make themselves over-wise. They pretend to define the Incomprehensible Nature and Properties of the Deity;
They content not themselves with such competent Portions of Knowledge, as God allows them, and the Edification of their own Souls require; but they Launch out into the boundless Ocean of Divine Mysteres, striving to make themselves overwise. They pretend to define the Incomprehensible Nature and Properties of the Deity;
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and that Knowledge they account but a poor and contemptible Attainment, which is sufficient to make 'em serviceable in their Generation, and to direct them safe to Heaven hereafter.
and that Knowledge they account but a poor and contemptible Attainment, which is sufficient to make they serviceable in their Generation, and to Direct them safe to Heaven hereafter.
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The Eyes of these Men's Understandings, delight not, as the Eyes of the Body always do, in such Prospects as are Light, and Clear, and beautifully terminated;
The Eyes of these Men's Understandings, delight not, as the Eyes of the Body always do, in such Prospects as Are Light, and Clear, and beautifully terminated;
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But this certainly is a most presumptuous exorbitancy, and may justly be censured as the excess forbid by Solomon in my Text, it being the making our selves over-wise.
But this Certainly is a most presumptuous exorbitancy, and may justly be censured as the excess forbid by Solomon in my Text, it being the making our selves overwise.
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but to receive them, as the constant Trials of our Faith, and Motives of our Humility. They give us the undoubted Testimony of God, to assert and confirm their truth,
but to receive them, as the constant Trials of our Faith, and Motives of our Humility. They give us the undoubted Testimony of God, to assert and confirm their truth,
But if we will be over-wise, and search too curiously after the nature and discovery of them, all that we shall gain by it, will be nothing else but this mournful Recompence, we shall destroy our selves;
But if we will be overwise, and search too curiously After the nature and discovery of them, all that we shall gain by it, will be nothing Else but this mournful Recompense, we shall destroy our selves;
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for these sublime Truths are placed above our Mortal heads, like the Sun in the Firmament, to the intent that they might warm our Hearts, and influence our Lives;
for these sublime Truths Are placed above our Mortal Heads, like the Sun in the Firmament, to the intent that they might warm our Hearts, and influence our Lives;
And alike ill consequence will attend all those who are guilty of the same Sinful Curiosity touching Divine Mysteries, which was our first Parents, Transgression, in reference to the Tree of Knowledge. Such presumptuous discoverers may lose themselves in their researches,
And alike ill consequence will attend all those who Are guilty of the same Sinful Curiosity touching Divine Mysteres, which was our First Parents, Transgression, in Referente to the Tree of Knowledge. Such presumptuous discoverers may loose themselves in their Researches,
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but they shall never find the forbidden secrets which they so thirst and languish after. They may disturb their Peace, impair their Health, subvert their Faith, distract their Reason;
but they shall never find the forbidden secrets which they so thirst and languish After. They may disturb their Peace, impair their Health, subvert their Faith, distract their Reason;
But if it be so necessary for the Good and Pious man, to observe such Limits and Cautions in his Applications to Religion; How much more then does it behove the Wicked and Irreligious, to lay the severest Restraints upon himself in Relation to his Vices? Which leads me to the Third caution contain'd in my Text:
But if it be so necessary for the Good and Pious man, to observe such Limits and Cautions in his Applications to Religion; How much more then does it behove the Wicked and Irreligious, to lay the Severest Restraints upon himself in Relation to his Vices? Which leads me to the Third caution contained in my Text:
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Extending their Benefits not only to his good and obedient Creatures, but also to the wicked and rebellious ones. He bears long with them, spares and cherishes them;
Extending their Benefits not only to his good and obedient Creatures, but also to the wicked and rebellious ones. He bears long with them, spares and Cherishes them;
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And what is the gracious end and design of this long-forbearance and mercy of God toward them? No other but that which the Apostle assigns, That he may thereby lead them to Repentance:
And what is the gracious end and Design of this long-forbearance and mercy of God towards them? No other but that which the Apostle assigns, That he may thereby led them to Repentance:
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and that Patience and Long-suffering of God, which both in the nature and design of it should persuade them to repent, encourages them to become more excessive and obdurate in their Wickedness.
and that Patience and Long-suffering of God, which both in the nature and Design of it should persuade them to Repent, encourages them to become more excessive and obdurate in their Wickedness.
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Thus every days continuance in Sin, as it makes the Sinners condition more dangerous, so it renders him more obdurate and insensible of his danger; and that wickedness which puts him under the greatest necessity of Repentance, does most of all disable and harden him against it.
Thus every days Continuance in since, as it makes the Sinners condition more dangerous, so it renders him more obdurate and insensible of his danger; and that wickedness which puts him under the greatest necessity of Repentance, does most of all disable and harden him against it.
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They proceed to their first acts of Lewdness, as raw and unexperienced Soldiers are wont to go into Battel, that is with Chill Fears, Paleness and Tremblings;
They proceed to their First acts of lewdness, as raw and unexperienced Soldiers Are wont to go into Battle, that is with Chill Fears, Paleness and Tremblings;
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but when they have often try'd the danger, and come off with safety, they then bid defiance to the Almighty, They run upon the thick bosses of his buckler;
but when they have often tried the danger, and come off with safety, they then bid defiance to the Almighty, They run upon the thick boss's of his buckler;
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When they find that none of those Judgments, which are denounced against Sin, and which they were at first so apprehensive of, fall upon their heads;
When they find that none of those Judgments, which Are denounced against since, and which they were At First so apprehensive of, fallen upon their Heads;
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For if Solomon knew any thing, this will be the sure, tho it may be the slow Recompence of your over-much Wickedness, it will bring you to a wretched and untimely end.
For if Solomon knew any thing, this will be the sure, though it may be the slow Recompense of your overmuch Wickedness, it will bring you to a wretched and untimely end.
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which tho it may be long before it can be provoked, yet it will be sure to break out upon you at last, in so much the more violent fury and destruction.
which though it may be long before it can be provoked, yet it will be sure to break out upon you At last, in so much the more violent fury and destruction.
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And admitting that the Divine Wrath should for a time pass you over, yet the natural product of your own over much wickedness, will it self do the work of that Vengeance, and you will need no other Executioners but your own Vices;
And admitting that the Divine Wrath should for a time pass you over, yet the natural product of your own over much wickedness, will it self do the work of that Vengeance, and you will need no other Executioners but your own Vices;
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And whilst both Nature and Providence thus combine against your safety, how can you live out half your days? How can you escape Solomon 's Denunciation against your over much Wickedness, That it shall cause you to dye before your time?
And while both Nature and Providence thus combine against your safety, how can you live out half your days? How can you escape Solomon is Denunciation against your over much Wickedness, That it shall cause you to die before your time?
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I shall now crave leave, only to make Application of what has been said, in a short Address to the Three several sorts of Persons who are guilty of the Excesses which we are here warned against,
I shall now crave leave, only to make Application of what has been said, in a short Address to the Three several sorts of Persons who Are guilty of the Excesses which we Are Here warned against,
'Tis one of the saddest Considerations that can enter into a Christian's heart, to observe the deplorable effects of such a furious and ungovern'd Zeal in our own Nation;
It's one of the Saddest Considerations that can enter into a Christian's heart, to observe the deplorable effects of such a furious and ungoverned Zeal in our own nation;
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and to reflect upon that Wrath and Bitterness, with which men professing the same Fundamentals of Religion, do notwithstanding detest and separate from one another.
and to reflect upon that Wrath and Bitterness, with which men professing the same Fundamentals of Religion, do notwithstanding detest and separate from one Another.
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Even the most distant Parties of men, and most disagreeing in other matters are yet all of the same mind in this Point, in showing an immoderate Zeal, in favour to their own Persuasions,
Even the most distant Parties of men, and most disagreeing in other matters Are yet all of the same mind in this Point, in showing an immoderate Zeal, in favour to their own Persuasions,
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Nay, many times you shall have such men warmest of all for the Cause of their Opinions in Religion, who were it not for that Mad and Inordinate Zeal, would be hard put to it to produce from their whole Life and Practice any other Proof that they are of any Religion at all.
Nay, many times you shall have such men warmest of all for the Cause of their Opinions in Religion, who were it not for that Mad and Inordinate Zeal, would be hard put to it to produce from their Whole Life and Practice any other Proof that they Are of any Religion At all.
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and for the sake of such things which are but the Mint, and Annise, and Cummin of Religion, to violate that Love and Meekness which are the weightier things of our Saviour's Law.
and for the sake of such things which Are but the Mint, and Anise, and Cummin of Religion, to violate that Love and Meekness which Are the Weightier things of our Saviour's Law.
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But all such fierce and extravagant Zealots, of whatever Tribe or Persuasion, let me admonish, That the Gospel abhors such a Furious and Uncharitable Bigotry,
But all such fierce and extravagant Zealots, of whatever Tribe or Persuasion, let me admonish, That the Gospel abhors such a Furious and Uncharitable Bigotry,
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A Christian Zeal must imitate that friendly and propitious River upon which this City stands, and to which you are so much indebted for your Traffick and Grandeur:
A Christian Zeal must imitate that friendly and propitious River upon which this city Stands, and to which you Are so much indebted for your Traffic and Grandeur:
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And have we not now, in the present Posture of our Affairs, the greatest reason to be of this mind, considering the Subtilty and Vigilance of our Common Enemies, who will be sure to take all Advantages from our Domestick Feuds,
And have we not now, in the present Posture of our Affairs, the greatest reason to be of this mind, considering the Subtlety and Vigilance of our Common Enemies, who will be sure to take all Advantages from our Domestic Feuds,
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to look on whilst we most unnaturally do the work of their Arms by our own Animosities; and give them the Pleasure of beholding our Ruin, without putting them to the Trouble and Expence of procuring it? Let me beseech you therefore,
to look on while we most unnaturally do the work of their Arms by our own Animosities; and give them the Pleasure of beholding our Ruin, without putting them to the Trouble and Expense of procuring it? Let me beseech you Therefore,
yet let 'em not be allow'd to break Friendship between us, and to prejudice our Charity but when we are so far agreed Let us over-look in our private Capacities and common Conversation, all differences in lesser matters;
yet let they not be allowed to break Friendship between us, and to prejudice our Charity but when we Are so Far agreed Let us overlook in our private Capacities and Common Conversation, all differences in lesser matters;
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and say of 'em all, as Ephron did to Abraham, concerning the price of his Field, What is that betwixt me and thee? This is the true Genius and Behaviour of a Christian Spirit;
and say of they all, as Ephron did to Abraham, Concerning the price of his Field, What is that betwixt me and thee? This is the true Genius and Behaviour of a Christian Spirit;
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yet at least let the sense and care of our own Self-Preservation prevail with us; for why should we by an over-Righteous Zeal and Bigotry destroy our selves?
yet At least let the sense and care of our own Self-Preservation prevail with us; for why should we by an Over-righteous Zeal and Bigotry destroy our selves?
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But 2. In the next place let me address my self to those who transgress in the second excess, caution'd against in my Text, By making themselves over-wise; that is, by being too boldly Curious and Inquisitive in the Mysteries of Religion.
But 2. In the next place let me address my self to those who transgress in the second excess, cautioned against in my Text, By making themselves overwise; that is, by being too boldly Curious and Inquisitive in the Mysteres of Religion.
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and those sacred Articles of the Trinity and Incarnation, to which the most Improved Understandings of former Ages have bow'd with a profound Veneration, are presumptously attempted to be unfolded, by every confident Undertaker;
and those sacred Articles of the Trinity and Incarnation, to which the most Improved Understandings of former Ages have bowed with a profound Veneration, Are presumptuously attempted to be unfolded, by every confident Undertaker;
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But let every such curious and daring Enquirer hear the Advice of the Wiseman, who is likely to be his best Instructor in the rules and measures of acquiring Knowledge; Mike not thy self over-wise. Vain Man!
But let every such curious and daring Enquirer hear the advice of the Wiseman, who is likely to be his best Instructor in the rules and measures of acquiring Knowledge; Mike not thy self overwise. Vain Man!
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Wouldest thou be wise beyond the Standard and Capacity of thy Nature? Does this disoblige thee, that there should be Mysteries in Religion above thy Understanding? Will nothing content thee but thou must comprehend the Essence and Attributes of the Deity? Foolish and Ambitious Creature!
Wouldst thou be wise beyond the Standard and Capacity of thy Nature? Does this disoblige thee, that there should be Mysteres in Religion above thy Understanding? Will nothing content thee but thou must comprehend the Essence and Attributes of the Deity? Foolish and Ambitious Creature!
But if there are many things even in this inferior scope of Knowledge, which thou must confess to be too hard for all thy Study and Learning to overcome,
But if there Are many things even in this inferior scope of Knowledge, which thou must confess to be too hard for all thy Study and Learning to overcome,
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Why shouldest thou pretend too boldly to the Knowledge of more remote and sublime things? Why shouldest thou think it a disparagement to thy understanding, which is not able to give account of the meanest Plant or Insect, to acknowledge something above its comprehension, in the Nature of God, and the Mysteries of Religion?
Why Shouldst thou pretend too boldly to the Knowledge of more remote and sublime things? Why Shouldst thou think it a disparagement to thy understanding, which is not able to give account of the Meanest Plant or Insect, to acknowledge something above its comprehension, in the Nature of God, and the Mysteres of Religion?
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Let me therefore as earnestly, as I may seasonably in this Generation, Exhort you all, in consideration of the narrowness and insufficiency of our human understandings, not to be too curious,
Let me Therefore as earnestly, as I may seasonably in this Generation, Exhort you all, in consideration of the narrowness and insufficiency of our human understandings, not to be too curious,
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But 3. Let me now apply my self to those who are guilty of the last and greatest excess forbidden in my Text, who are, the over-much wicked and obdurate Sinners.
But 3. Let me now apply my self to those who Are guilty of the last and greatest excess forbidden in my Text, who Are, the overmuch wicked and obdurate Sinners.
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What terrible pains and operations, will not men sometimes contentedly undergo for these dear ends? they'l part with Limb after Limb, cut off Right-hands, pluck out Right-eyes,
What terrible pains and operations, will not men sometime contentedly undergo for these dear ends? They'll part with Limb After Limb, Cut off Right-hands, pluck out Right-eyes,
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And why will they not be equally prevailed with for the same reason, to give up their Sins? Those Sins which are the Gangreens and Mortifications of their Bodies and Souls,
And why will they not be equally prevailed with for the same reason, to give up their Sins? Those Sins which Are the Gangrene and Mortifications of their Bodies and Souls,
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and must, if not cut off, bring them to death before their time? Why will they not part with these Right-hands, and these Right-eyes, their beloved Sins,
and must, if not Cut off, bring them to death before their time? Why will they not part with these Right-hands, and these Right-eyes, their Beloved Sins,
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What account canst thou give of such a proceeding, thou soolish and obdurate Sinner? That whereas God has hedged in thy way with thorns, and placed death as a stop in thy progress, thou wilt yet break through all those strong sences, chusing to dye before thy time,
What account Canst thou give of such a proceeding, thou soolish and obdurate Sinner? That whereas God has hedged in thy Way with thorns, and placed death as a stop in thy progress, thou wilt yet break through all those strong Senses, choosing to die before thy time,
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and to offer thy self up, if I may so say, a Martyr to the Devil? What Apology canst thou make for such an extravagant conduct? What reason canst thou find wherewith to answer the Wisemans question,
and to offer thy self up, if I may so say, a Martyr to the devil? What Apology Canst thou make for such an extravagant conduct? What reason Canst thou find wherewith to answer the Wiseman's question,
why thou wilt dye before thy time? Is death so amiable a thing in thy eyes? Art thou so enamour'd with the King of terrors, that thou hastenest thus to meet him,
why thou wilt die before thy time? Is death so amiable a thing in thy eyes? Art thou so enamoured with the King of terrors, that thou hastenest thus to meet him,
they go on in their Vices, as the Ox goes to the Slaughter, reflecting in the mean time no more than that Beast does, that they are tending to the Chambers of death.
they go on in their Vices, as the Ox Goes to the Slaughter, reflecting in the mean time no more than that Beast does, that they Are tending to the Chambers of death.
Arise, and escape for your Lives! Death and Hell are before you, and why will ye die before your time? If you love life, and desire to see good days, flee from those Vices which lead you into such fatal and murderous consequences;
Arise, and escape for your Lives! Death and Hell Are before you, and why will you die before your time? If you love life, and desire to see good days, flee from those Vices which led you into such fatal and murderous consequences;
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