A SERMON CONCERNING UNITY and AGREEMENT. 1 COR. 1. 10. Now I beseech you Brethren, by the Name of our Lord Jesus Christ, that yee all speake the same thing,
A SERMON CONCERNING UNITY and AGREEMENT. 1 COR. 1. 10. Now I beseech you Brothers, by the Name of our Lord jesus christ, that ye all speak the same thing,
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yet I know not from what mist, or impotence, lodged in our nature, with whom errors and mistakes do for the most part prevaile more then Arguments or Demonstrations;
yet I know not from what missed, or impotence, lodged in our nature, with whom errors and mistakes do for the most part prevail more then Arguments or Demonstrations;
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The Corinthians (to whom this Epistle was written) as if from every new Teacher that came thither, they had learned a new Religion, began at length to have as many Religions among them as they had heard Teachers.
The Corinthians (to whom this Epistle was written) as if from every new Teacher that Come thither, they had learned a new Religion, began At length to have as many Religions among them as they had herd Teachers.
One (as you read at the 12. Verse, of this Chapter) said, I am of Paul, another, I am of Apollos, a third, I am of Cephas, a fourth, I am of Christ: As if Christ had either been divided,
One (as you read At the 12. Verse, of this Chapter) said, I am of Paul, Another, I am of Apollos, a third, I am of Cephas, a fourth, I am of christ: As if christ had either been divided,
Or at least, as if the Gospell (which at first sprung from him) like streams broken off from their spring-head, were no longer to retaine the name of the Fountain from whence it rose,
Or At least, as if the Gospel (which At First sprung from him) like streams broken off from their springhead, were no longer to retain the name of the Fountain from whence it rose,
When the unlearned wresting the Scripture which they had heard preached to an Apostles sense, would presume to impose that sense, which was indeed, not an Apostles, on others.
When the unlearned wresting the Scripture which they had herd preached to an Apostles sense, would presume to impose that sense, which was indeed, not an Apostles, on Others.
And those others, equally as unlearned, thought it as reasonable, so they could entitle it to another Apostle, to impose their interpretation of Scripture on the first.
And those Others, equally as unlearned, Thought it as reasonable, so they could entitle it to Another Apostle, to impose their Interpretation of Scripture on the First.
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Congregation spoke censoriously of Congregation, as if none had been in the right, but they onely who most vehemently could charge others with being in the wrong.
Congregation spoke censoriously of Congregation, as if none had been in the right, but they only who most vehemently could charge Others with being in the wrong.
Whose Sermons, like those changeable figures which melancholly men frame to themselves in the clouds, were made to weare the shape and form, which every mans zeale and fancy suggested to him.
Whose Sermons, like those changeable figures which melancholy men frame to themselves in the Clouds, were made to wear the shape and from, which every men zeal and fancy suggested to him.
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To compose these differences therefore, (differences not unlike those of our miserable, distracted times) and to make the Knot and Reconciliation as fast and strong,
To compose these differences Therefore, (differences not unlike those of our miserable, distracted times) and to make the Knot and Reconciliation as fast and strong,
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and Congregation, in these words, Now I beseech you, Brethren, that there be no divisions, That is, (as I shall in the progress of this Sermon, make it clear to you from the Original) that there be no separations, that is, (as our English word doth wel express it) that there be no private sequestred meetings, no such things as Conventicles among you.
and Congregation, in these words, Now I beseech you, Brothers, that there be no divisions, That is, (as I shall in the progress of this Sermon, make it clear to you from the Original) that there be no separations, that is, (as our English word does well express it) that there be no private sequestered meetings, no such things as Conventicles among you.
and separations, he perswades them to unity of opinions and minds, in these words, Now I beseech you, Brethren, that you be perfectly joyned together in the same mind, and in the same judgement.
and separations, he persuades them to unity of opinions and minds, in these words, Now I beseech you, Brothers, that you be perfectly joined together in the same mind, and in the same judgement.
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Lastly, that he might with the greater successe do this, and (like a skilfull reconciler) might win upon all sides, he for a while layes aside the Authority of his Apostleship;
Lastly, that he might with the greater success do this, and (like a skilful reconciler) might win upon all sides, he for a while lays aside the authority of his Apostleship;
and mingling Request and Conjuration, with Exhortation and Advice, he acts the part of an Apostle, in the forme of a Petitioner, in these words, Now I beseech you Brethren, by the Name of our Lord Jesus Christ, &c. Upon these parts, the Apostles mild insinuation,
and mingling Request and Conjuration, with Exhortation and advice, he acts the part of an Apostle, in the Form of a Petitioner, in these words, Now I beseech you Brothers, by the Name of our Lord jesus christ, etc. Upon these parts, the Apostles mild insinuation,
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In the ordering of which, I will begin with the Apostles submissive insinuation, or addresse of himselfe, in these words, Now I beseech you, Brethren, by the Name of our Lord Jesus Christ.
In the ordering of which, I will begin with the Apostles submissive insinuation, or address of himself, in these words, Now I beseech you, Brothers, by the Name of our Lord jesus christ.
For the clearer and more usefull handling of this part of the Text, First, it will be necessary that I speake somthing to you of Saint Pauls person, the Preacher here in the Text,
For the clearer and more useful handling of this part of the Text, First, it will be necessary that I speak something to you of Saint Paul's person, the Preacher Here in the Text,
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which well considered, will conduce very much to the removall of a certaine dangerous error received of late into the minds of too many unlearned, vulgar men among us:
which well considered, will conduce very much to the removal of a certain dangerous error received of late into the minds of too many unlearned, Vulgar men among us:
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Which is, That Universities, and Bookes, and Studies, and Learning are so farre from being necessary preparations to make a Preacher of the Gospell, that any Lay-man,
Which is, That Universities, and Books, and Studies, and Learning Are so Far from being necessary preparations to make a Preacher of the Gospel, that any Layman,
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And thus enabled from above, without the forme of Ordination, or those other slow, tedious, lazy helps, of sitting twenty years in a Colledge to understand the Bible, may in the few minutes of a powerfull Inspiration spring up an Apostle,
And thus enabled from above, without the Form of Ordination, or those other slow, tedious, lazy helps, of sitting twenty Years in a College to understand the bible, may in the few minutes of a powerful Inspiration spring up an Apostle,
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one in the Old Testament, the other in the New. In the Old Testament, Doe you not read, say they, that God called Elisha from the Plough to be a Prophet? And doth not Amos tell you in the 7. Chapter of his Prophesie, at the 14. Verse, that he was a Herdman,
one in the Old Testament, the other in the New. In the Old Testament, Do you not read, say they, that God called Elisha from the Plough to be a Prophet? And does not Amos tell you in the 7. Chapter of his Prophesy, At the 14. Verse, that he was a Herdsman,
and a gatherer of Sycamore fruit? Then for examples in the New Testament, pray what were the Apostles? were they great Schollars? or did Christ send to Athens for them? were they not Fishermen, men altogether unletter'd, men called from mending nets to preach the Gospell? If this were so, That God according to his good pleasure, without any consideration of study,
and a gatherer of Sycamore fruit? Then for Examples in the New Testament, pray what were the Apostles? were they great Scholars? or did christ send to Athens for them? were they not Fishermen, men altogether unlettered, men called from mending nets to preach the Gospel? If this were so, That God according to his good pleasure, without any consideration of study,
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In answer to which, laying aside all partiality to my selfe, and prejudice against them, I shall with the same spirit of meekness and Candour, with which Saint Paul here in this Text bespoke his Corinthians, beseech you, who heare me this day, to observe,
In answer to which, laying aside all partiality to my self, and prejudice against them, I shall with the same Spirit of meekness and Candour, with which Saint Paul Here in this Text bespoke his Corinthians, beseech you, who hear me this day, to observe,
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Or should be so irreligiously bold, as to gain-say that piece of his Gospell which compares his holy Spirit to the Wind, which bloweth where it listeth. If they who thus pretend to a private Inspiration doe meane, that whatever God did in the times heretofore, he is able to doe now, I shall easily grant it;
Or should be so irreligiously bold, as to gainsay that piece of his Gospel which compares his holy Spirit to the Wind, which blows where it lists. If they who thus pretend to a private Inspiration do mean, that whatever God did in the times heretofore, he is able to do now, I shall Easily grant it;
Nor shall I make any doubt or scruple at all, to say, that, if we looke upon what God is able to doe, by the fame power by which he was able to raise up Children to Abraham out of stones,
Nor shall I make any doubt or scruple At all, to say, that, if we look upon what God is able to do, by the fame power by which he was able to raise up Children to Abraham out of stones,
For here with all the Christian gentleness and reason, which may possibly conduce to the clearing of this doubt, were I to argue this Controversie with one of those men who invade our function,
For Here with all the Christian gentleness and reason, which may possibly conduce to the clearing of this doubt, were I to argue this Controversy with one of those men who invade our function,
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Since the Apostle tells us in the fifth Chapter of the Epistle to the Hebrewes, at the fourth Verse, (A place well worth your marking, my Brethren) That no man taketh this honour of a Priest to himselfe,
Since the Apostle tells us in the fifth Chapter of the Epistle to the Hebrews, At the fourth Verse, (A place well worth your marking, my Brothers) That no man Takes this honour of a Priest to himself,
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Nay, if by an infallible Illumination they could assure themselves, that they have him, yet as many as have not the like infallible Illumination to assure them so too, will not be guilty of an unpardonable offence,
Nay, if by an infallible Illumination they could assure themselves, that they have him, yet as many as have not the like infallible Illumination to assure them so too, will not be guilty of an unpardonable offence,
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why? Doe you not heare them preach, expound Scripture, unfold Prophecies, interpret Parables, nay plucke the veile and cloud from the Booke of Mysteries it selfe, the very Revelation? Can any of you great Schollers, with all your study of Philosophers, Fathers, Councells, Schoole-men, Historians, Oratours, Poets, either hold your Congregations longer,
why? Do you not hear them preach, expound Scripture, unfold Prophecies, interpret Parables, nay pluck the veil and cloud from the Book of Mysteres it self, the very Revelation? Can any of you great Scholars, with all your study of Philosophers, Father's, Counsels, Schoolmen, Historians, Orators, Poets, either hold your Congregations longer,
But, then, if all my studies of the Bible, assisted with all those holy, uncorrupted learned helps, which might enable mee to understand it aright, have not deceived me, their expositions,
But, then, if all my studies of the bible, assisted with all those holy, uncorrupted learned helps, which might enable me to understand it aright, have not deceived me, their expositions,
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Saint Paul tells us in the fift Chapter of the Epistle to the Galatians, at the 22, and 23. Verses, that the fruits, or effects of the Spirit, are love, peace, long-suffering, gentlenesse, meeknesse, temperance.
Saint Paul tells us in the fift Chapter of the Epistle to the Galatians, At the 22, and 23. Verses, that the fruits, or effects of the Spirit, Are love, peace, long-suffering, gentleness, meekness, temperance.
Nor is it a long Prayer, or a zealous two-houres reviling of the foot-steps of the Lords Anointed, their lawfull Soveraigne, which can make their Sermons to be any other then so much Libell, or holy Detractation;
Nor is it a long Prayer, or a zealous two-houres reviling of the footsteps of the lords Anointed, their lawful Sovereign, which can make their Sermons to be any other then so much Libel, or holy Detractation;
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as S. Basil calls them, these Saints of a daies growth, challenge to themselves, who thinke that all that is required to make a Minister of the Gospell, is NONLATINALPHABET, onely to be willing,
as S. Basil calls them, these Saints of a days growth, challenge to themselves, who think that all that is required to make a Minister of the Gospel, is, only to be willing,
yet God is so much the God of order, that unlesse they will enter themselves into his service, by undergoing those Rites of Consecration and Imposition of Hands, which God hath prescribed in his Church, to stand for ever as the outward formes and signes of their vocation too, every act of the Ministerie which they performe, is but a sacrifice like theirs who offered strange fire before the Lord,
yet God is so much the God of order, that unless they will enter themselves into his service, by undergoing those Rites of Consecration and Imposition of Hands, which God hath prescribed in his Church, to stand for ever as the outward forms and Signs of their vocation too, every act of the Ministry which they perform, is but a sacrifice like theirs who offered strange fire before the Lord,
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as will (certainely) unrepented, at some time or other, draw the punishment of Vzzrah upon them, provoke the abused Almighty to breake forth in a flame of fire upon them,
as will (Certainly) unrepented, At Some time or other, draw the punishment of Vzzrah upon them, provoke the abused Almighty to break forth in a flame of fire upon them,
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For here let me once more ask them, How was Elisha called to be a Prophet? meerly by the secret, unknown whisper and instinct of the holy Ghost? Truly,
For Here let me once more ask them, How was Elisha called to be a Prophet? merely by the secret, unknown whisper and instinct of the holy Ghost? Truly,
Yet the calling of this Prophet was not without its visible signe ▪ Goe, saies God to Elias, in the 19. Chap. of the first booke of Kings, at the 16. Verse, Anoint Elisha the Son of Shaphat to be Prophet in thy roome.
Yet the calling of this Prophet was not without its visible Signen ▪ Go, Says God to Elias, in the 19. Chap. of the First book of Kings, At the 16. Verse, Anoint Elisha the Son of Shaphat to be Prophet in thy room.
as 'tis not affirmed, so 'tis not denyed in Scripture, but left probable. In the Consecration of the Priests of those times, the case is much more evident:
as it's not affirmed, so it's not denied in Scripture, but left probable. In the Consecration of the Priests of those times, the case is much more evident:
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first, divers Sacrifices were to bee offered for them; then they were to be brought to the door of the Tabernacle of the Congregation, and there to bee washt;
First, diverse Sacrifices were to be offered for them; then they were to be brought to the door of the Tabernacle of the Congregation, and there to be washed;
and you will find that these are the theeves and robbers (pardon the hardness of the language, I cannot make the Scripture speake mildlier then it doth) which our Saviour Christ speaks of in the 1•.
and you will find that these Are the thieves and robbers (pardon the hardness of the language, I cannot make the Scripture speak mildlier then it does) which our Saviour christ speaks of in the 1•.
And whereas the mark and Character of all the true Ministers of the Gospel is to stand, having their feet shod with the preparation of the Gospel of peace, these men wander,
And whereas the mark and Character of all the true Ministers of the Gospel is to stand, having their feet shod with the preparation of the Gospel of peace, these men wander,
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and thinke they have then onely done the worke, and businesse of an Apostle, when they have cast the Congregation which they leave behind them into a cumbustion and flame.
and think they have then only done the work, and business of an Apostle, when they have cast the Congregation which they leave behind them into a combustion and flame.
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and the holy Ghost by fingers, immediately called by Christ? What imposition of hands went to change S. Peter from a Fisher-man into an Apostle? or what Bishops Ceremonies past to make S. Paul (in whose person you have all this while preacht against us) of a persecutor of the Church to become a Doctor of the Gentiles? Doth not your own Tertullian say, Nonne & Laici Sacerdotes sumus, That any Lay-man,
and the holy Ghost by fingers, immediately called by christ? What imposition of hands went to change S. Peter from a Fisherman into an Apostle? or what Bishops Ceremonies past to make S. Paul (in whose person you have all this while preached against us) of a persecutor of the Church to become a Doctor of the Gentiles? Does not your own Tertullian say, Nonne & Laici Sacerdotes sumus, That any Layman,
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Yet something answerable to the Imposition of hands went to their Consecration, before they were invested with full Authority to preach the Gospell to the world.
Yet something answerable to the Imposition of hands went to their Consecration, before they were invested with full authority to preach the Gospel to the world.
For besides their first vocation by Christ to be his Disciples, from whom they learnt that Gospell which they afterwards preacht, what saies the Scripture? Tarry yee at Jerusalem, sayes Christ to them, after his Resurrection, till I send the promise of my Father upon you,
For beside their First vocation by christ to be his Disciples, from whom they learned that Gospel which they afterwards preached, what Says the Scripture? Tarry ye At Jerusalem, Says christ to them, After his Resurrection, till I send the promise of my Father upon you,
And, pray, what was that promise, and what was this power? Certainly, that which you read of in the second Chapter of the Acts, where at the time prefixt by Christ, the Holy Ghost descended on them.
And, pray, what was that promise, and what was this power? Certainly, that which you read of in the second Chapter of the Acts, where At the time prefixed by christ, the Holy Ghost descended on them.
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And how did hee descend? in a still, soft, secret, invisible perswasion of the Fancy? Or in the silent whisper of an unperceived Illumination? No such matter, Quod Episcopus aliis, Spiritus sanctus Apostolis, saies a learned man.
And how did he descend? in a still, soft, secret, invisible persuasion of the Fancy? Or in the silent whisper of an unperceived Illumination? No such matter, Quod Episcopus Others, Spiritus Sanctus Apostles, Says a learned man.
Next, as for S. Paul, 'tis cleare by the story of his Conversion, that he received not his Commission to preach from that which Christ spoke to him immediately from Heaven.
Next, as for S. Paul, it's clear by the story of his Conversion, that he received not his Commission to preach from that which christ spoke to him immediately from Heaven.
When hee came into the City, a certaine Disciple named Ananias, pre-instructed by Christ in a vision, was sent to him, who putting his hands on him, saies the Text, said to him, Brother Saul, the Lord (even Jesus that appeared to thee in the way) hath sent me, that thou mightst receive thy sight,
When he Come into the city, a certain Disciple nam Ananias, pre-instructed by christ in a vision, was sent to him, who putting his hands on him, Says the Text, said to him, Brother Saul, the Lord (even jesus that appeared to thee in the Way) hath sent me, that thou Mightest receive thy sighed,
To make him an out-right Apostle, a higher, second, and more solemne consecration past upon him, which you may read in the 13. Chapter of the Acts, where, sayes the Holy Ghost to the Prophets,
To make him an outright Apostle, a higher, second, and more solemn consecration passed upon him, which you may read in the 13. Chapter of the Acts, where, Says the Holy Ghost to the prophets,
and Teachers of the Church of Antioch, Separate me Barnabas and Saul, for the worke whereunto I have called them, Ver. 2. And how were they separated I pray? The third Verse tells you, When the Prophets and Teachers (there mentioned) had fasted, and prayed,
and Teachers of the Church of Antioch, Separate me Barnabas and Saul, for the work whereunto I have called them, Ver. 2. And how were they separated I pray? The third Verse tells you, When the prophets and Teachers (there mentioned) had fasted, and prayed,
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That in a humane way of acquired Learning, hee was the greatest Scholler of his time, bred up at the feet of Gamaliel, a great Doctor of Law, spoke more Tongues, attained by his owne Industry,
That in a humane Way of acquired Learning, he was the greatest Scholar of his time, bred up At the feet of Gamaliel, a great Doctor of Law, spoke more Tongues, attained by his own Industry,
If a Christian Lay-man should come into a Pagan Island, or into a Countrey of Heathen people, where there is no true Minister, here Tinguis, & offers, & sacerdos es, everie man is a Priest,
If a Christian Layman should come into a Pagan Island, or into a Country of Heathen people, where there is no true Minister, Here Tinguis, & offers, & sacerdos es, every man is a Priest,
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But where this necessity is not, to snatch the Sermon out of the mouth, or the Sacrament out of the hands or the child out of the armes of the true Minister, is certainly to to be in the number of those uncalled Teachers, of whom God complaines in the 23. Chapter of Jeremy, at the 21. Verse, where he saies, I have not sent these Prophets, yet they ran;
But where this necessity is not, to snatch the Sermon out of the Mouth, or the Sacrament out of the hands or the child out of the arms of the true Minister, is Certainly to to be in the number of those uncalled Teachers, of whom God complains in the 23. Chapter of Jeremiah, At the 21. Verse, where he Says, I have not sent these prophets, yet they ran;
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which was by occasion of Saint Pauls calling to be an Apostle, to remove an errour of late taken into the minds of some, that crafts-men may exercise the place and function of a Priest.
which was by occasion of Saint Paul's calling to be an Apostle, to remove an error of late taken into the minds of Some, that craftsmen may exercise the place and function of a Priest.
The next thing I shall observe to you, is, the holy art and insinuation which S. Paul here useth to win upon the minds of his disagreeing Corinthians. Though he professe, in the beginning of the next Chapter, that he came not to them with that part of an Orator about him, which consists in the excellency of speech,
The next thing I shall observe to you, is, the holy art and insinuation which S. Paul Here uses to win upon the minds of his disagreeing Corinthians. Though he profess, in the beginning of the next Chapter, that he Come not to them with that part of an Orator about him, which consists in the excellency of speech,
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and his Epistles might, perhaps, have past for a good piece of Rhetorick, but not for good Sermons) yet he every where carried this other, equally prevailing part of a good Oratour with him, that by complying with the affections of those to whom he wrote, he first transformed himselfe into their shapes,
and his Epistles might, perhaps, have passed for a good piece of Rhetoric, but not for good Sermons) yet he every where carried this other, equally prevailing part of a good Orator with him, that by complying with the affections of those to whom he wrote, he First transformed himself into their shapes,
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If I may speake of him, by his owne description of himselfe, (and certainly, in that description of himselfe, he was inspired to speake truth as well as in his other writings) as he was not chosen,
If I may speak of him, by his own description of himself, (and Certainly, in that description of himself, he was inspired to speak truth as well as in his other writings) as he was not chosen,
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and to the nineteen Verse, where setting downe the end, and aime, which hee proposed to all his holy Arts, he saies, Though I be free from all men, that is, no way obliged to doe as I doe,
and to the nineteen Verse, where setting down the end, and aim, which he proposed to all his holy Arts, he Says, Though I be free from all men, that is, no Way obliged to do as I do,
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if to beseech, and entreat, and petition there, where he had sufficient authority and commission to enjoyne and command, be to wear the forme of a servant;
if to beseech, and entreat, and petition there, where he had sufficient Authority and commission to enjoin and command, be to wear the Form of a servant;
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and the good successe which they are likely to procure, in all his Epistles I finde not this Apostle more expediently making use of his Art in the forme of a suppliant,
and the good success which they Are likely to procure, in all his Epistles I find not this Apostle more expediently making use of his Art in the Form of a suppliant,
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or to go over to them who said they were of Paul, it being as reasonable that they should come over to them, who said they were of Cephas or Apollos, might have askt the same question which the striving Israelite askt Moses, Who made thee a Judge over us? And might have seconded this question with another,
or to go over to them who said they were of Paul, it being as reasonable that they should come over to them, who said they were of Cephas or Apollos, might have asked the same question which the striving Israelite asked Moses, Who made thee a Judge over us? And might have seconded this question with Another,
and have askt him, how one interested, and ingaged, nay the head (as they conceived) of a Faction, could be presumed to be an impartiall reconciler? The better therefore, to establish a peace and concord among them, S. Paul in this Chap. proceeds by three conducible waies of Reconciliation.
and have asked him, how one interested, and engaged, nay the head (as they conceived) of a Faction, could be presumed to be an impartial reconciler? The better Therefore, to establish a peace and concord among them, S. Paul in this Chap. proceeds by three conducible ways of Reconciliation.
and equally blaming those who said they were of Paul, as those who said they were of Cephas, or Apollos; he askes them how it came to passe, that they dealt with the Gospell of Christ, which was entire and seamlesse,
and equally blaming those who said they were of Paul, as those who said they were of Cephas, or Apollos; he asks them how it Come to pass, that they dealt with the Gospel of christ, which was entire and seamless,
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why doe you raise a Sect, and Faction from him? VVhy doe you call your selves by way of marke and distinction, Paulists? And so turn the name of your Preacher and Apostle, into the name of a Schisme and side?
why do you raise a Sect, and Faction from him? Why do you call your selves by Way of mark and distinction, Paulists? And so turn the name of your Preacher and Apostle, into the name of a Schism and side?
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and to turne the enmity and hatred which they held between themselves, upon the Reconciler, who strived to make them friends) but was to quench such discords with soft language,
and to turn the enmity and hatred which they held between themselves, upon the Reconciler, who strived to make them Friends) but was to quench such discords with soft language,
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Though, therfore, being armed with the authority of Christ himselfe, he might, with justice enough, have made Decrees and Ordinances to bind them to agreement,
Though, Therefore, being armed with the Authority of christ himself, he might, with Justice enough, have made Decrees and Ordinances to bind them to agreement,
therefore, not entitling himselfe more to one side then anonher, he equally beseecheth them all, that he might the more regardfully be listned to by all.
Therefore, not entitling himself more to one side then anonher, he equally Beseecheth them all, that he might the more regardfully be listened to by all.
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He requests them that they would not be worse Christians, that is, Schismatiques and Seperatists, then they were Heathens, that is, unanimous Idolaters.
He requests them that they would not be Worse Christians, that is, Schismatics and Separatists, then they were heathens, that is, unanimous Idolaters.
And that hee might the more prevailingly obtaine this of them, he addresseth himselfe to them in a stile and compellation of the greatest and gentlest perswasion to peace that can bee used,
And that he might the more prevailingly obtain this of them, he Addresseth himself to them in a style and compellation of the greatest and gentlest persuasion to peace that can be used,
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to be brethren, carries a reference of equality to one another) but it implies all the naturall and religious grounds for which men ought to maintaine League and Agreement, and Peace with one another.
to be brothers, carries a Referente of equality to one Another) but it Implies all the natural and religious grounds for which men ought to maintain League and Agreement, and Peace with one Another.
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and equally wearing in their nature one and the same common Image of God. And therefore, for this they were not to disagree, or quarrell with one another:
and equally wearing in their nature one and the same Common Image of God. And Therefore, for this they were not to disagree, or quarrel with one Another:
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Since likenesse of kinde maintains agreement between savage beasts and Tygers. Leonum feritas inter se non dimicat, serpentum morsus non petunt serpentes;
Since likeness of kind maintains agreement between savage beasts and Tigers. Leonum feritas inter se non dimicat, Serpentum Morsus non petunt Serpents;
Who ever heard of a Lyon devovred by a Lyon? Or who ever heard of a Serpent stung by a Serpent? much lesse should men then, bite and devour, and prey upon one another.
Who ever herd of a lion devoured by a lion? Or who ever herd of a Serpent stung by a Serpent? much less should men then, bite and devour, and prey upon one Another.
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Againe, in calling them Brethren, besides the naturall affinity that was between them as men, he put them in minde of their spirituall alliance, as they were Christians too.
Again, in calling them Brothers, beside the natural affinity that was between them as men, he put them in mind of their spiritual alliance, as they were Christians too.
and by which they, by whose names (to the blemish and disparagement of this) they called themselves, were, with them, equally to be called, that is, Christians.
and by which they, by whose names (to the blemish and disparagement of this) they called themselves, were, with them, equally to be called, that is, Christians.
and to trouble the peacefull course, and streame of things well setled, and to raise a storme and tempest there, where they should compose and allay one, is not to act the part of an Apostle,
and to trouble the peaceful course, and stream of things well settled, and to raise a storm and tempest there, where they should compose and allay one, is not to act the part of an Apostle,
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and breathing nothing but pitcht-fields, and sieges, and slaughters of their Brethren, doe professe no Sermon to be a Sermon, which rends not the Rockes and the Mountaines before it:
and breathing nothing but pitched-fields, and sieges, and slaughters of their Brothers, do profess no Sermon to be a Sermon, which rends not the Rocks and the Mountains before it:
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If I should aske you, from whence have sprung our present distractions? Or, who are they who keep the wounds of our divided Kingdome bleeding? Are they not certaine tempestuous, uncharitable active men, who make it their work and businesse to rob men of the greatest temporal blessing of the Scripture,
If I should ask you, from whence have sprung our present distractions? Or, who Are they who keep the wounds of our divided Kingdom bleeding? are they not certain tempestuous, uncharitable active men, who make it their work and business to rob men of the greatest temporal blessing of the Scripture,
Lastly, these are the men, who when they should strive to quench the present flame with their teares, do conjure as earnestly by the name of Christ to discord and confusion,
Lastly, these Are the men, who when they should strive to quench the present flame with their tears, do conjure as earnestly by the name of christ to discord and confusion,
and the first step towards the reconciliation, and peace, here petitioned for, which is unity and agreement in compellations and names in these words, Now I beseech you Brethren, that yee all speak the same thing.
and the First step towards the reconciliation, and peace, Here petitioned for, which is unity and agreement in compellations and names in these words, Now I beseech you Brothers, that ye all speak the same thing.
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Whether the dispersion of men, after the building of the Tower of Babell, over the face of the whole earth, were a panishment or a blessing to mankinde, I shall not in this Auditory examine or dispute.
Whither the dispersion of men, After the building of the Tower of Babel, over the face of the Whole earth, were a panishment or a blessing to mankind, I shall not in this Auditory examine or dispute.
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Only thus much we learne from the History of that place, that the occasion of that dispersion and separation of men from one another, sprung first from the confusion which God threw among them,
Only thus much we Learn from the History of that place, that the occasion of that dispersion and separation of men from one Another, sprung First from the confusion which God threw among them,
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when as many languages were throwne among them, as they afterwards possest Countries, then society, and co-habitation, and brotherhood ceast among them too.
when as many languages were thrown among them, as they afterwards possessed Countries, then society, and cohabitation, and brotherhood ceased among them too.
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As this diversity of Tongues at first broke the world into the severall crumbles and portions of men, who from that time to this have divided it among them;
As this diversity of Tongues At First broke the world into the several crumbles and portions of men, who from that time to this have divided it among them;
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so there is not any one thing which hath so fatally divided Kingdomes, and States, and Churches against themselves, somtimes to an utter extirpation, many times to an eternall breach,
so there is not any one thing which hath so fatally divided Kingdoms, and States, and Churches against themselves, sometimes to an utter extirpation, many times to an Eternal breach,
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I doe not meane when men speake divers tongues of severall dialects, and significations, (as when they at the building of Babell spoke some of them Hebrew perhaps, some of them Greek) but my meaning is, that nothing more directly tends to the division of a State,
I do not mean when men speak diverse tongues of several dialects, and significations, (as when they At the building of Babel spoke Some of them Hebrew perhaps, Some of them Greek) but my meaning is, that nothing more directly tends to the division of a State,
or Church, then for severall companies of men to distinguish, and divide and separate themselves from one another by certaine words and names of marke and difference, especially if they be words of disgrace,
or Church, then for several companies of men to distinguish, and divide and separate themselves from one Another by certain words and names of mark and difference, especially if they be words of disgrace,
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Then, if hatred of person, or difference of Religion doe accompany such words of distinction, that for the most part befalls them, which befell the men of the old world, they breake society and Communion, and crumble asunder;
Then, if hatred of person, or difference of Religion do accompany such words of distinction, that for the most part befalls them, which befell the men of the old world, they break society and Communion, and crumble asunder;
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As long as the Jewes called themselves by one and the same common name of their Father Jacob, Israelites, they made but one State, one Common-wealth among them.
As long as the Jews called themselves by one and the same Common name of their Father Jacob, Israelites, they made but one State, one Commonwealth among them.
But when once ten Tribes ingrossed that name to themselves, and the other two for distinction sake called themselves by the name of the Tribe of Judah, the most united, happiest, neerliest allied people in the world, a people of one blood,
But when once ten Tribes ingrossed that name to themselves, and the other two for distinction sake called themselves by the name of the Tribe of Judah, the most united, Happiest, neerliest allied people in the world, a people of one blood,
as well as one language, fell asunder, and divided themselves, like Jacob and Esau, into two hostile, irreconcileable, never more to bee united Kingdomes.
as well as one language, fell asunder, and divided themselves, like Jacob and Esau, into two hostile, Irreconcilable, never more to be united Kingdoms.
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But when they once began to distinguish themselves by their severall Teachers, when some said, We are of Paul, others, we are of Cephas: As third sort, we are of Apollos; And onely a fourth sort, more Orthodox then the rest, we are of Christ; Then,
But when they once began to distinguish themselves by their several Teachers, when Some said, We Are of Paul, Others, we Are of Cephas: As third sort, we Are of Apollos; And only a fourth sort, more Orthodox then the rest, we Are of christ; Then,
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then indeed, as if Christ had been devided, or had beene the Author of severall Religions, preacht among them by severall Apostles, they became broken,
then indeed, as if christ had been divided, or had been the Author of several Religions, preached among them by several Apostles, they became broken,
They who were the followers of Saint Pauls Doctrine, called those who followed Apollos, by way of marke and infamy, Apolonists. And they who were the followers of Apollos, by way of retaliation,
They who were the followers of Saint Paul's Doctrine, called those who followed Apollos, by Way of mark and infamy, Apolonists. And they who were the followers of Apollos, by Way of retaliation,
Here then, my Brethren, lot me make my appeale to eyery one of you, who heare me this day, hath not this been our verie case? I must with sorrow of heart confesse to you, that as often as I have for some yeares, made to my selfe a contemplative survey of this unhappie Kingdome, I have been able to discover no cause so pernicious for the many alienations of mind,
Here then, my Brothers, lot me make my appeal to eyery one of you, who hear me this day, hath not this been our very case? I must with sorrow of heart confess to you, that as often as I have for Some Years, made to my self a contemplative survey of this unhappy Kingdom, I have been able to discover no cause so pernicious for the many alienations of mind,
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To this, I cannot but adde one most pernicious cause of our present divisions more, which people have derived to themselves from making themselves followers too much of severall Teachers;
To this, I cannot but add one most pernicious cause of our present divisions more, which people have derived to themselves from making themselves followers too much of several Teachers;
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But if you consider the many rents and separations into which the ordinary sort of people have for some years divided themselves, either you will find no names at all for them,
But if you Consider the many rends and separations into which the ordinary sort of people have for Some Years divided themselves, either you will find no names At all for them,
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or names so unlearned, so obscure, so altogether mechanick, and unconsiderable, that it will be your wonder how such vulgar, rude, untaught Teachers should draw Disciples after them.
or names so unlearned, so Obscure, so altogether mechanic, and unconsiderable, that it will be your wonder how such Vulgar, rude, untaught Teachers should draw Disciples After them.
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I will not say, from mending old breeches, or cobling old shooes, (pardon the homelinesse of the expression I beseech you, it is but the Historians Latine translated into my English) but from Trades so meane,
I will not say, from mending old breeches, or cobbling old shoes, (pardon the homeliness of the expression I beseech you, it is but the Historians Latin translated into my English) but from Trades so mean,
Againe, in this diversitie of Guides and pastors, (Pastors scarce fit to be Overseers of unreasonable Flocks) do we not also hear as great a diversity of language spoken? The Lay-Preacher accuseth the University-man with want of the Spirit;
Again, in this diversity of Guides and Pastors, (Pastors scarce fit to be Overseers of unreasonable Flocks) do we not also hear as great a diversity of language spoken? The Lay-Preacher Accuseth the University-man with want of the Spirit;
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whether they be good or bad, God hath past this sad irreversible sentence and decree, That some shall necessarily be saved, others shall as necessarily be damned.
whither they be good or bad, God hath passed this sad irreversible sentence and Decree, That Some shall necessarily be saved, Others shall as necessarily be damned.
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They who thinke this a piece of Stoicisme, or a Doctrine brought into the world to drive People to despaire, doe equally banish those from the state of salvation, who thus uncharitably banish others.
They who think this a piece of Stoicism, or a Doctrine brought into the world to drive People to despair, do equally banish those from the state of salvation, who thus uncharitably banish Others.
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But what speake I to you of this Congregation of such high, schollarly dissentious? or discourse to you of disputes and controversies, not in the power of Scripture, Synods,
But what speak I to you of this Congregation of such high, schollarly dissentious? or discourse to you of disputes and controversies, not in the power of Scripture, Synods,
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or Generall Councells to decide? That which hath more troubled the peace of our distracted Kingdome, hath been a strife of words about things as small as Cummin,
or General Counsels to decide? That which hath more troubled the peace of our distracted Kingdom, hath been a strife of words about things as small as Cummin,
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or Annise And about that part of the Kingdome of heaven, which lies not wrapt up in an insearchable 〈 ◊ 〉 or an eternall sentence of Gods concealed Will,
or Anise And about that part of the Kingdom of heaven, which lies not wrapped up in an insearchable 〈 ◊ 〉 or an Eternal sentence of God's concealed Will,
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but in a grain of mustard-seed: A little, sleight indifferent Ceremony, or piece of Church-Discipline. One hath called it an Idolatry to make an obeysance in the Church;
but in a grain of Mustard seed: A little, sleight indifferent Ceremony, or piece of Church discipline. One hath called it an Idolatry to make an obeisance in the Church;
In this miserable diversity of sides, then, where Countrymen, and men of the same speech, doe so ordinarily speak divers languages, What why is there left to beget a peace and union among us?
In this miserable diversity of sides, then, where Countrymen, and men of the same speech, do so ordinarily speak diverse languages, What why is there left to beget a peace and Union among us?
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Next, that we no longer, as our interest, or affections, or prejudices, or education, or customes sway us, pin our beleefe or faith upon any one Particular Guide or Teacher,
Next, that we no longer, as our Interest, or affections, or prejudices, or education, or customs sway us, pin our belief or faith upon any one Particular Guide or Teacher,
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and as that generall sense is laid downe to us in the Scripture. Lastly, that in matters of Ceremony and forme, things either altogether indifferent, or at most,
and as that general sense is laid down to us in the Scripture. Lastly, that in matters of Ceremony and Form, things either altogether indifferent, or At most,
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That we call not that scandalous which is decent; or that decent which is scandalous: That we presse not things as necessary, which are meerly ornamentall;
That we call not that scandalous which is decent; or that decent which is scandalous: That we press not things as necessary, which Are merely ornamental;
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That where no well-establisht Law is broken by it, both in Actions and Language, where ever we come, we conforme our selves to the harmelesse (though to us unusuall) custome of the place:
That where no well-established Law is broken by it, both in Actions and Language, where ever we come, we conform our selves to the harmless (though to us unusual) custom of the place:
Herein imitating that sure example of S. Paul, by being strong with the strong, and weak with the weak, as neere as we can, to become all things to all men.
Herein imitating that sure Exampl of S. Paul, by being strong with the strong, and weak with the weak, as near as we can, to become all things to all men.
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In things meerly Ceremoniall, to part with our Christian liberty, and peaceably to yeeld to those, who, being otherwise perswaded, will contentiously refuse to part with theirs.
In things merely Ceremonial, to part with our Christian liberty, and peaceably to yield to those, who, being otherwise persuaded, will contentiously refuse to part with theirs.
Which is the next degree of Unity here petitioned for, that is, an unity of meeting together in the same house of God, set downe in these words, I beseech you Brethren, that there be no divisions among you.
Which is the next degree of Unity Here petitioned for, that is, an unity of meeting together in the same house of God, Set down in these words, I beseech you Brothers, that there be no divisions among you.
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That I may the clearlier proceed in the interpretation of this part of the Text, I shall desire you to observe, that the word which we here in English doe translate Divisions, is in the Originall Greek (by which we are to order our exposition) NONLATINALPHABET:
That I may the clearlier proceed in the Interpretation of this part of the Text, I shall desire you to observe, that the word which we Here in English do translate Divisions, is in the Original Greek (by which we Are to order our exposition):
Which unnecessary separation upon weake, slight grounds, is that which Saint Paul here in this Text, by way of difference and distinction from lighter Rents, calls NONLATINALPHABET, Schismes.
Which unnecessary separation upon weak, slight grounds, is that which Saint Paul Here in this Text, by Way of difference and distinction from lighter Rends, calls, Schisms.
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and with whom all communion is destructive to our Salvation) doth not alwaies confine it selfe within the retired, sequestred limits of a bare separation.
and with whom all communion is destructive to our Salvation) does not always confine it self within the retired, sequestered Limits of a bore separation.
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as their strength and numbers have encouraged them, and as the time hath favoured their Reformation (as they have called it) proceeded from the rectifying of mens Errors, to the lessening of their fortunes.
as their strength and numbers have encouraged them, and as the time hath favoured their Reformation (as they have called it) proceeded from the rectifying of men's Errors, to the lessening of their fortune's.
every one of which challenging to themselves the true and right Religion, and charging the others with the name of the false, thought at length that no way was left to keep themselves pure and unspotted,
every one of which challenging to themselves the true and right Religion, and charging the Others with the name of the false, Thought At length that no Way was left to keep themselves pure and unspotted,
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because, forsooth, the Preacher hath been ungifted? And wherein, I pray, hath his ungiftedness appeared? Because hee hath not expressed himself in that light, fluent, running, passionate, zealous stile, which should make him for that time seem religiously distracted,
Because, forsooth, the Preacher hath been ungifted? And wherein, I pray, hath his ungiftedness appeared? Because he hath not expressed himself in that Light, fluent, running, passionate, zealous style, which should make him for that time seem religiously distracted,
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or beside himselfe? Or because his Prayer or Sermon hath been premeditated, and hath not flowne from him in such an Ex tempore loose careere of devout emptinesses and nothings,
or beside himself? Or Because his Prayer or Sermon hath been premeditated, and hath not flown from him in such an Ex tempore lose career of devout emptinesses and nothings,
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as serve onely to entertaine the people, as Bubbles doe children, with a thin, unsolid, brittle, painted blast of wind and ayre? Or because, perhaps, the sands of his Glasse have not fleeted for two tedious houres together with nothing but the bold insolent defamation and reviling of his Prince?
as serve only to entertain the people, as Bubbles do children, with a thin, unsolid, brittle, painted blast of wind and air? Or Because, perhaps, the sands of his Glass have not fleeted for two tedious hours together with nothing but the bold insolent defamation and reviling of his Prince?
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Againe, have there not been some who have thought our Temples unholy, because the Common-Prayer Booke hath been read there? And have renounced the Congregation, where part of the Service hath been tuned through an Organ? Hath not a dumb Picture in the window driven some from the Church? And in exchange of the Oratories, have not some in the heat and zeale of their Separation, turned their Parlours, Chambers,
Again, have there not been Some who have Thought our Temples unholy, Because the Common prayer Book hath been read there? And have renounced the Congregation, where part of the Service hath been tuned through an Organ? Hath not a dumb Picture in the window driven Some from the Church? And in exchange of the Oratories, have not Some in the heat and zeal of their Separation, turned their Parlours, Chambers,
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and Dining-roomes into Temples, and Houses of Prayer? Nay, hath not Christ been worshipt in places yet more vile and mean? In places, which have reduced him the second time to a Stable? If I should aske the people of both Sexes, who are thus given to separation,
and Dining-rooms into Temples, and Houses of Prayer? Nay, hath not christ been worshipped in places yet more vile and mean? In places, which have reduced him the second time to a Stable? If I should ask the people of both Sexes, who Are thus given to separation,
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or motives either taken from the Word of God, (which is so much in their mouthes) or from reason, (which is so little in their practice) they thus affect to single and divide themselves from others:
or motives either taken from the Word of God, (which is so much in their mouths) or from reason, (which is so little in their practice) they thus affect to single and divide themselves from Others:
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Nor are they competent Judges of this, but God only, who by the mouth of his Son, hath told us in the Parable, that the wheat and corne is not to be separated from the chaffe and tarres when we list,
Nor Are they competent Judges of this, but God only, who by the Mouth of his Son, hath told us in the Parable, that the wheat and corn is not to be separated from the chaff and tarres when we list,
Did not our Saviour Christ (and certainely his example is too great to be refused) usually converse with Publicans and sinners? Did he forsake the Table,
Did not our Saviour christ (and Certainly his Exampl is too great to be refused) usually converse with Publicans and Sinners? Did he forsake the Table,
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or Church, or the things done there, which hath made them shun our ordinary Congregations? Yes, say some, we have held it very unlawfull (as we conceive) to assemble in such a place, where we have seen Altars,
or Church, or the things done there, which hath made them shun our ordinary Congregations? Yes, say Some, we have held it very unlawful (as we conceive) to assemble in such a place, where we have seen Altars,
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and Windowes worshipped, superstitious garments worne, and have heard the more superstitious Common-Prayer Booke read, that great bolster to slothfull Ministers,
and Windows worshipped, superstitious garments worn, and have herd the more superstitious Common prayer Book read, that great bolster to slothful Ministers,
yet unlesse they would have compelled them to be Idolaters too, I (after all the imparciall Objections which my weake understanding can frame) can see no reason why they should not communicate with them in other things wherein they were no Idolaters.
yet unless they would have compelled them to be Idolaters too, I (After all the imparciall Objections which my weak understanding can frame) can see no reason why they should not communicate with them in other things wherein they were no Idolaters.
what seest thou in a Surplice, or hearest in the Common-Prayer Booke, which should make thee forbeare the Congregation where these are retained? Is it the web,
what See thou in a Surplice, or Hearst in the Common prayer Book, which should make thee forbear the Congregation where these Are retained? Is it the web,
or indevotion of the Book which offends thee? Or art thou troubled because they have both beene borrowed from the Church of Rome? That indeed is the great argument of exception;
or indevotion of the Book which offends thee? Or art thou troubled Because they have both been borrowed from the Church of Rome? That indeed is the great argument of exception;
But, then, it is so weake, so accidentall, so vulgar an Argument, an Argument so fit for none to urge but silly women, with whom the first impression of things alwaies takes strongliest, that I must say in replie to it, That by the same reason, that thou poore, tender-conscienc'd man, (who art not yet past milke,
But, then, it is so weak, so accidental, so Vulgar an Argument, an Argument so fit for none to urge but silly women, with whom the First impression of things always Takes strongliest, that I must say in reply to it, That by the same reason, that thou poor, tender-conscienced man, (who art not yet past milk,
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If to weare or do, whatever Papists weare or doe be unlawfull, as it will presently concerne us all to throw off our garments and turne Adamites, so it will very neerely concern us too, to lay aside our Tables,
If to wear or do, whatever Papists wear or doe be unlawful, as it will presently concern us all to throw off our garments and turn Adamites, so it will very nearly concern us too, to lay aside our Tables,
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Or, if I should, tis in any thing, I presume, which can fall from my imperfect mouth, which wil be able to recover the use of it back again into this Church.
Or, if I should, this in any thing, I presume, which can fallen from my imperfect Mouth, which will be able to recover the use of it back again into this Church.
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That I cannot think, that ever any Christian Church, since the time that that name first came into the world, had a publique forme of Gods Worship, more Primitively pure, more Religiously grave,
That I cannot think, that ever any Christian Church, since the time that that name First Come into the world, had a public Form of God's Worship, more Primitively pure, more Religiously grave,
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To which I shall only add this one praise of it more, that there is not any Ancient, Classically condemned Heresie, to be found in the Records of Councells, Church-Histories,
To which I shall only add this one praise of it more, that there is not any Ancient, Classically condemned Heresy, to be found in the Records of Counsels, Church-histories,
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then be spectatour to th•ngs so harmless, and indifferent. But thy weak Conscience is wounded. Weak, indeed, when a piece of marriage-Gold, or a little water sprinkled in the signe,
then be spectator to th•ngs so harmless, and indifferent. But thy weak Conscience is wounded. Weak, indeed, when a piece of marriage-Gold, or a little water sprinkled in the Signen,
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or sacrifices for the dead, or the worshiping of the Hoste, or the Mass-book, with all the unsignificant Ave Maryes, and superstitious prayers, which use to trauell round the Circle of a numerous set of Beads, had been establisht among us by publique Authority;
or Sacrifices for the dead, or the worshipping of the Host, or the Mass-book, with all the unsignificant Have Maryes, and superstitious Prayers, which use to travel round the Circle of a numerous Set of Beads, had been established among us by public authority;
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or freedome of estates allow'd them, unless they would conform to the present Golden Calf of superstition set up before them, a separation had not only been allowable, but necessary.
or freedom of estates allowed them, unless they would conform to the present Golden Calf of Superstition Set up before them, a separation had not only been allowable, but necessary.
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But where no such things were enjoyned, where every one was left to the full use and exercise of his Christian liberty, where nothing was blameable among us,
But where no such things were enjoined, where every one was left to the full use and exercise of his Christian liberty, where nothing was blameable among us,
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but the ridiculous, over-acted postures and gestures of some few busie, fantasticall men, whose Popery lay in makeing discreet men laugh, to see them so artificially devout,
but the ridiculous, overacted postures and gestures of Some few busy, fantastical men, whose Popery lay in making discreet men laugh, to see them so artificially devout,
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who is so far from tolerating any such needless divisions, and separations of presences and bodies, that he will not allow in the same Church and Congregation the least dissent or division of minds;
who is so Far from tolerating any such needless divisions, and separations of presences and bodies, that he will not allow in the same Church and Congregation the least dissent or division of minds;
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but that they would be perfectly joyned together in the same mind, and in the same judg-ment, which is the last part of the Text. To which I shall only adde some brief Application of some things in this Sermon to you my hearers,
but that they would be perfectly joined together in the same mind, and in the same judgement, which is the last part of the Text. To which I shall only add Some brief Application of Some things in this Sermon to you my hearers,
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'Twas well said of one of the Philosophers, (which saying of his hath since almost grown into a Prouerb of truth) Nihil est in Intellectu, quod non fuit priùs in sensu;
'Twas well said of one of the Philosophers, (which saying of his hath since almost grown into a Proverb of truth) Nihil est in Intellectu, quod non fuit priùs in sensu;
For what our Saviour Christ said, that Out of the heart proceed evill thought's, murthers, adulteries, thefts, false witness, blasphemies, and the like;
For what our Saviour christ said, that Out of the heart proceed evil thought's, murders, adulteries, thefts, false witness, Blasphemies, and the like;
to every one of which sins without, belongs some secret, invisible spring within. As, I say, to every Adultery without, belongs some hidden lust within;
to every one of which Sins without, belongs Some secret, invisible spring within. As, I say, to every Adultery without, belongs Some hidden lust within;
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all this separation, and denyall of communion, which we so ordinarily see exercised, and practiced without, are but so many unchristian behaviours, which take their originall and birth from as unchristian grudges,
all this separation, and denial of communion, which we so ordinarily see exercised, and practiced without, Are but so many unchristian behaviours, which take their original and birth from as unchristian grudges,
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and to beget a peace, and concord, and reconciliation without, Saint Paul, like a skilfull Artist, who reserves the hardest part for the last, proceeds from mens words and actions, to their opinions and thoughts:
and to beget a peace, and concord, and reconciliation without, Saint Paul, like a skilful Artist, who reserves the Hardest part for the last, proceeds from men's words and actions, to their opinions and thoughts:
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the better to make us go all alike, and strike the same time, he endeavors to setle and compose those inward wheels, by which our words and behaviors without, are to be ruled and governed.
the better to make us go all alike, and strike the same time, he endeavors to settle and compose those inward wheels, by which our words and behaviours without, Are to be ruled and governed.
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Which, in plain terms, is to exhort us, that as we are all men of one and the same reasonable kind, formed and created like one another in the shape and figure of our body,
Which, in plain terms, is to exhort us, that as we Are all men of one and the same reasonable kind, formed and created like one Another in the shape and figure of our body,
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Or, if he cannot do this by the strength and diligence of his own naturall Forces, that he would have recourse to those who are most able to pluck this beam out of his eye;
Or, if he cannot do this by the strength and diligence of his own natural Forces, that he would have recourse to those who Are most able to pluck this beam out of his eye;
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and whose work and business it is so to apply their Cures, as by proposing that one, constant, immutable, eternall, Divine Truth to his mind, in which tis possible for all minds well enlightned to concenter and agree, by degrees to reduce him from his blindness and errour,
and whose work and business it is so to apply their Cures, as by proposing that one, constant, immutable, Eternal, Divine Truth to his mind, in which this possible for all minds well enlightened to concenter and agree, by Degrees to reduce him from his blindness and error,
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and from their severall Teachers, took in severall apprehensions, as they pleased to like or affect him above others, whose Disciples they called themselves.
and from their several Teachers, took in several apprehensions, as they pleased to like or affect him above Others, whose Disciples they called themselves.
Others resolved to hold only what had been taught them by Apollos: Others resolved to hold only what had been preacht by S. Peter. All which three taught and preacht one and the same Gospell;
Others resolved to hold only what had been taught them by Apollos: Others resolved to hold only what had been preached by S. Peter. All which three taught and preached one and the same Gospel;
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Others dislike it, perhaps, in the mouth of Apollos, because it came Rhetorically from him, and he was guilty of that unedifying crime, forsooth, of being eloquent in the Pulpit.
Others dislike it, perhaps, in the Mouth of Apollos, Because it Come Rhetorically from him, and he was guilty of that unedifying crime, forsooth, of being eloquent in the Pulpit.
Others perhaps entertain'd it coldly from S. Peter, because he had not been bred up in the School of Demosthenes, nor tasted of the finer Arts and educations of Greece.
Others perhaps entertained it coldly from S. Peter, Because he had not been bred up in the School of Demosthenes, nor tasted of the finer Arts and educations of Greece.
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In short, one and the same saving Truth, for want of a little right judgment in the Hearers to compare it, comming from several mouths, past into divers opinions first;
In short, one and the same Saving Truth, for want of a little right judgement in the Hearers to compare it, coming from several mouths, passed into diverse opinions First;
and most flourishing Churches of the world, into a heap of Heresies and confusion? Hath it not been the very word of God it self? In which all minds, I confess, should agree,
and most flourishing Churches of the world, into a heap of Heresies and confusion? Hath it not been the very word of God it self? In which all minds, I confess, should agree,
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and making them enter duell, and combat with each other? Truly, my bretheren, all the reason that I can give you for this, is, That some (perhaps wel minded people,
and making them enter duel, and combat with each other? Truly, my brethren, all the reason that I can give you for this, is, That Some (perhaps well minded people,
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Others, of a more modest, but credulous composition, have thought that only to be the right meaning of the Word of God, which they have heard from the mouth of the Preacher which they most affect.
Others, of a more modest, but credulous composition, have Thought that only to be the right meaning of the Word of God, which they have herd from the Mouth of the Preacher which they most affect.
and that the holy Ghost cannot be bribed to finde Texts to make covetousness, sedition, or the slaughter of their Brethren, or Rebellion against their Prince, lawfull;
and that the holy Ghost cannot be bribed to find Texts to make covetousness, sedition, or the slaughter of their Brothers, or Rebellion against their Prince, lawful;
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have, with some formall helps of piety, and zeal, put to their expositions, made the Scripture speak only those plausible untruthes, which most complied with their ends, and the peoples Fancy.
have, with Some formal helps of piety, and zeal, put to their expositions, made the Scripture speak only those plausible untruths, which most complied with their ends, and the peoples Fancy.
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Hence, the better to arrive to their Estates, by the distractions of their minds, they have dealt with them as cunning Anglers do with silly fishes, troubled the stream,
Hence, the better to arrive to their Estates, by the distractions of their minds, they have dealt with them as cunning Anglers do with silly Fish, troubled the stream,
Others, (who would certainly be a strange sight to the Congregation, if they should appear the second time at the Font) of late are taught to thinke that none are to be baptized,
Others, (who would Certainly be a strange sighed to the Congregation, if they should appear the second time At the Font) of late Are taught to think that none Are to be baptised,
Some, because it hath beene called a binding of the spirit, to fetter their devotions in a set forme of Prayer, have banisht that Prayer, which Christ prescribed to his Apostles, out of their Closets, as well as Temples.
some, Because it hath been called a binding of the Spirit, to fetter their devotions in a Set Form of Prayer, have banished that Prayer, which christ prescribed to his Apostles, out of their Closets, as well as Temples.
One who hath computed the Heresies, which have sprung up in this Kingdome within these five years, sayes, they have doubled the number of those which were in Saint Austins time;
One who hath computed the Heresies, which have sprung up in this Kingdom within these five Years, Says, they have doubled the number of those which were in Saint Austins time;
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Nay, (which is yet worse) whatever Celsus spoke in scorn, and Origen in vindication of our Redeemer, Christ and his Mother, hath of late trodden the Stage again,
Nay, (which is yet Worse) whatever Celsus spoke in scorn, and Origen in vindication of our Redeemer, christ and his Mother, hath of late trodden the Stage again,
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In short, there want only some of those Munster men among us, of whom Sleydan writes, where one calleth himselfe God the Father, another God the Sonne, A third Paraclete,
In short, there want only Some of those Munster men among us, of whom Sleydan writes, where one calls himself God the Father, Another God the Son, A third Paraclete,
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And where all the light at the Gospel, which shines among us, is but like that imperfect light at the Creation, which shined before the Sunne was placed in the firmament;
And where all the Light At the Gospel, which shines among us, is but like that imperfect Light At the Creation, which shined before the Sun was placed in the firmament;
In this thick fogge of strange Doctrines, I say, which hath condenst it selfe into a cloud, which hath almost overspread this whole Kingdome, from which Truth seemes to have taken slight,
In this thick fog of strange Doctrines, I say, which hath condensed it self into a cloud, which hath almost overspread this Whole Kingdom, from which Truth seems to have taken slight,
or to beget one right knowledge, and understanding of the wayes of God among us? Truly, I know none but that which Saint Paul here prescribes in the Text;
or to beget one right knowledge, and understanding of the ways of God among us? Truly, I know none but that which Saint Paul Here prescribes in the Text;
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unless, laying apart all partiality, and affection to their own side, and all prejudice, and hatred against those from whom they differ, men would submit themselves to him, who is best able to instruct them;
unless, laying apart all partiality, and affection to their own side, and all prejudice, and hatred against those from whom they differ, men would submit themselves to him, who is best able to instruct them;
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Or who can bring with him the most saving Truths into the Pulpit? Besides, (may some one say) if people should bring minds prepared to entertain the Truth, where is that instructor so infallible,
Or who can bring with him the most Saving Truths into the Pulpit? Beside, (may Some one say) if people should bring minds prepared to entertain the Truth, where is that instructor so infallible,
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or so opinionated of the strength of his own gifts and knowledg, that another pretending to the same Truth, may not challenge to himself the like infallibility? who shall be the Judg of Controversies? or who shall present Truth to us with such known marks and notes about it, that as soon as tis presented, every congregation (of what mean capacities soever) shall presently acknowledg,
or so opinionated of the strength of his own Gifts and knowledge, that Another pretending to the same Truth, may not challenge to himself the like infallibility? who shall be the Judge of Controversies? or who shall present Truth to us with such known marks and notes about it, that as soon as this presented, every congregation (of what mean capacities soever) shall presently acknowledge,
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We are therefore bid to doubt very much, whether you have the Spirit; and are told by some who profess themselves inspired, that all your Readings, and Studyings,
We Are Therefore bid to doubt very much, whither you have the Spirit; and Are told by Some who profess themselves inspired, that all your Readings, and Studyings,
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and tyrings of your self over a difficult piece of Scripture, at midnight perhaps, when all others sleep, by a lone, solitary, dumb candle, are but so many labours in vain,
and tirings of your self over a difficult piece of Scripture, At midnight perhaps, when all Others sleep, by a lone, solitary, dumb candle, Are but so many labours in vain,
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My Brethren, what shall I say to you? Modesty, and the knowledg I have of my own imperfections, wil not allow me to say peremptorily, that I have the Spirit of God.
My Brothers, what shall I say to you? Modesty, and the knowledge I have of my own imperfections, will not allow me to say peremptorily, that I have the Spirit of God.
or could certainly say I have him, (which S, Paul himself durst not say definitively) yet 'twould not become me so to confine him to my frail, narrow parts,
or could Certainly say I have him, (which S, Paul himself durst not say definitively) yet 'twould not become me so to confine him to my frail, narrow parts,
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and every guide is an error, give me leave to commend to you that seasonable advice of Saint John, which he delivers in the fourth Chapter of his first Epistle, at the first verse, where (as if he had prophecyed of our times) he sayes, Beloved, beleeve not every spirit,
and every guide is an error, give me leave to commend to you that seasonable Advice of Saint John, which he delivers in the fourth Chapter of his First Epistle, At the First verse, where (as if he had prophesied of our times) he Says, beloved, believe not every Spirit,
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I am perswaded this easinesse of belief, this credulity, or (as the Apostle calls it) this admiration, this overvaluing of some mens persons, hath been one of the great parents of our present dissentions:
I am persuaded this easiness of belief, this credulity, or (as the Apostle calls it) this admiration, this overvaluing of Some men's Persons, hath been one of the great Parents of our present dissensions:
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whilst some weak, but yet well-minded people, building their judgment meerly upon the outward appearances of men, have mistaken the zeal and strict life of their Preacher for his sufficiency.
while Some weak, but yet well-minded people, building their judgement merely upon the outward appearances of men, have mistaken the zeal and strict life of their Preacher for his sufficiency.
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and the scandall of their Flock) that I could wish that every Congregation in England were furnished with such an exemplary Minister, that his life as well as preaching, might be Sermon to the people.
and the scandal of their Flock) that I could wish that every Congregation in England were furnished with such an exemplary Minister, that his life as well as preaching, might be Sermon to the people.
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Or, if you will have me expresse my selfe in the words of one of the holiest and meekest men of the earth, I could wish that all the Lords People were Prophets.
Or, if you will have me express my self in the words of one of the Holiest and Meekest men of the earth, I could wish that all the lords People were prophets.
But, then, you must give me leave to say too, That holinesse and strictnesse, and austerity of life, are no infallible signes that the Preacher may not erre.
But, then, you must give me leave to say too, That holiness and strictness, and austerity of life, Are no infallible Signs that the Preacher may not err.
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As long as that saying of S. Paul remaines upon record, That we hold this treasure, this knowledge of Gods Will, NONLATINALPHABET, in earthen vessells; As long as the Preacher,
As long as that saying of S. Paul remains upon record, That we hold this treasure, this knowledge of God's Will,, in earthen vessels; As long as the Preacher,
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when you heare an Exposition, or a Sermon, or a new Doctrine preached to you, not rashly, without distinction or choice to consent to it, till you have past the impartiall sentence of a cleare judgement on it;
when you hear an Exposition, or a Sermon, or a new Doctrine preached to you, not rashly, without distinction or choice to consent to it, till you have passed the impartial sentence of a clear judgement on it;
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And this Saint John calls, trying of the spirits; which is then done, when (as I said before) you reduce what you heare spoken by the Preacher to the infallible Rule of Truth, the Word of God;
And this Saint John calls, trying of the spirits; which is then done, when (as I said before) you reduce what you hear spoken by the Preacher to the infallible Rule of Truth, the Word of God;
though he find it clothed in Purple, nor speak neglectfully of Vertue, though he finde it clothed in rags? Does he strive to plant the feare and love of God in his Auditory, the forgivenesse of their enemies,
though he find it clothed in Purple, nor speak neglectfully of Virtue, though he find it clothed in rags? Does he strive to plant the Fear and love of God in his Auditory, the forgiveness of their enemies,
or not pleasing sick, fastidious, delicate fancies be) is thus at least to be thought of, That though he speake not by the Spirit, (as a thing entailed upon him) yet,
or not pleasing sick, fastidious, delicate fancies be) is thus At least to be Thought of, That though he speak not by the Spirit, (as a thing entailed upon him) yet,
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On the contrary, does the Preachers Sanctity and Religion consist meerly in the devout composure of his looks and carriage? Does he strive to preach downe Learning,
On the contrary, does the Preachers Sanctity and Religion consist merely in the devout composure of his looks and carriage? Does he strive to preach down Learning,
but milde and calme towards Sacriledge? Does hee inveigh and raile at Popery, and at the same time imitate the worst of Papists, Jesuits, urge Texts for the Rebellion of Subjects against their Prince,
but mild and Cam towards Sacrilege? Does he inveigh and rail At Popery, and At the same time imitate the worst of Papists, Jesuits, urge Texts for the Rebellion of Subject's against their Prince,
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yet does he count lying in the godly no sin? Lastly, does hee preach separation upon weake untemper'd grounds? Or does labour to divide the minds, which hee should strive to reconcile? Let him bring what demurenesse or composure of countenance he please into the Pulpit;
yet does he count lying in the godly no since? Lastly, does he preach separation upon weak untempered grounds? Or does labour to divide the minds, which he should strive to reconcile? Let him bring what demureness or composure of countenance he please into the Pulpit;
In short, how seemingly holy, how 〈 ◊ 〉, how unprophane soever his behaviour bee; though the Scripture doe so continually over-flow in his mouth, that hee will neither eat,
In short, how seemingly holy, how 〈 ◊ 〉, how unprofane soever his behaviour be; though the Scripture do so continually overflow in his Mouth, that he will neither eat,
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thus Preaches strife, thus Division, I shall so farre mistrust whether he have the Spirit, that I shall not doubt to reckon him in the number of those false Prophets which S. John sayes are gone out into the world.
thus Preaches strife, thus Division, I shall so Far mistrust whither he have the Spirit, that I shall not doubt to reckon him in the number of those false prophets which S. John Says Are gone out into the world.
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I have also for some yeeres, not been so sleepy an Observer, but that I have perceived some of you (who have thought your selves more Religious then the rest) to be guilty of the (I might say Crime,
I have also for Some Years, not been so sleepy an Observer, but that I have perceived Some of you (who have Thought your selves more Religious then the rest) to be guilty of thee (I might say Crime,
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I have farther observed, that certaine false, causlesse prejudices and aspersions have been raised upon our University, which to the grief of this famous Nursery of Gods Church at home,
I have farther observed, that certain false, causeless prejudices and Aspersions have been raised upon our university, which to the grief of this famous Nursery of God's Church At home,
had so far forsaken us, that all the Schools of the Prophets cannot afford you a set of able, vertuous men, fit to be the Lecturers to this soule-famisht Parish.
had so Far forsaken us, that all the Schools of the prophets cannot afford you a Set of able, virtuous men, fit to be the Lecturers to this soul-famished Parish.
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or why you should supplicate to the great Councell of this Kingdome, in pitty to your soules, to send you Godly Teachers, (which, perhaps, is but a well-meaning Petition from you,
or why you should supplicate to the great Council of this Kingdom, in pity to your Souls, to send you Godly Teachers, (which, perhaps, is but a well-meaning Petition from you,
But whatever the mysterious cause be, I am confident, that unlesse they will sleep over their infamy and reproach, it will alwayes be in the power of our despised University-Divines, to make it appeare, even to those whom you intend to petition, That this is but a zealous errour in you:
But whatever the mysterious cause be, I am confident, that unless they will sleep over their infamy and reproach, it will always be in the power of our despised University-Divines, to make it appear, even to those whom you intend to petition, That this is but a zealous error in you:
Next, If I have cleared any of your sights, or inabled you at length to discerne, that the reason why the mote in your brothers eye seemed so big, was,
Next, If I have cleared any of your sights, or enabled you At length to discern, that the reason why the mote in your Brother's eye seemed so big, was,
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and that in contributing to the ruine of one of the purest Religions in the world, the reason why you have swallowed so many monstrous Camels, hath been,
and that in contributing to the ruin of one of the Purest Religions in the world, the reason why you have swallowed so many monstrous Camels, hath been,
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and make you all men of the same heart and beliefe, as well as of the same Citie and Corporation, I shall thinke I have done the work and businesse of a just Divider of the World of God towards you,
and make you all men of the same heart and belief, as well as of the same city and Corporation, I shall think I have done the work and business of a just Divider of the World of God towards you,
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