and to keep themselves in a whole Skin, they basely temporized and sided, as they saw Occasion, with each of those Three disagreeing Parties, were yet indeed themselves neither Sincere Christians,
and to keep themselves in a Whole Skin, they basely temporized and sided, as they saw Occasion, with each of those Three disagreeing Parties, were yet indeed themselves neither Sincere Christians,
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And though they vaunted themselves for the only Knowing, and most Profound Doctors, yet their Lives were no other than a manifest Contradiction even to their own Doctrins;
And though they vaunted themselves for the only Knowing, and most Profound Doctors, yet their Lives were no other than a manifest Contradiction even to their own Doctrines;
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— Thou therefore which teachest another, teachest thou not thy self? In Discoursing of which more than Self-answering Question, I shall follow this Method; and observe,
— Thou Therefore which Teachest Another, Teachest thou not thy self? In Discoursing of which more than Self-answering Question, I shall follow this Method; and observe,
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but such only, both the Truth of which they do first most firmly believe, and are ready also, in spite of the utmost Hazards to put in practice their own selves:
but such only, both the Truth of which they do First most firmly believe, and Are ready also, in spite of the utmost Hazards to put in practice their own selves:
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Thirdly, I shall consider some of the great Evils and mischievous Effects upon others, that are too naturally consequent from the Consideration of a multitude of such Offenders.
Thirdly, I shall Consider Some of the great Evils and mischievous Effects upon Others, that Are too naturally consequent from the Consideration of a multitude of such Offenders.
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but such only, both the Truth of which they do first most firmly believe, and are ready also, in spite of the utmost Hazards to put in practice their own selves:
but such only, both the Truth of which they do First most firmly believe, and Are ready also, in spite of the utmost Hazards to put in practice their own selves:
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And how acceptable is the Speech of such a one, whose Heart, and Tongue, and Hand, (Men know) do mutually agree and go together? And how apt are all tolerably well disposed Persons to hang upon the Lips of such a one? Whilst what he says has quite another kind of Relish and Success,
And how acceptable is the Speech of such a one, whose Heart, and Tongue, and Hand, (Men know) do mutually agree and go together? And how apt Are all tolerably well disposed Persons to hang upon the Lips of such a one? While what he Says has quite Another kind of Relish and Success,
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And by how much any Profession happens to be in it self the more generally useful and beneficial, by so much the more ridiculous still does that Man render himself, who without any Skill or Practice therein, sets up for a Master;
And by how much any Profession happens to be in it self the more generally useful and beneficial, by so much the more ridiculous still does that Man render himself, who without any Skill or Practice therein, sets up for a Master;
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Nor indeed can any one, who is to correct the Manners of others, and pretends to be a Spiritual Doctor, have a more sharp and reprochful Reflexion cast upon him,
Nor indeed can any one, who is to correct the Manners of Others, and pretends to be a Spiritual Doctor, have a more sharp and reproachful Reflection cast upon him,
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For First, How strangely unjust is it for a Fellowmortal to prescribe such Rules and Abstinences, to endeavour to impose such Shackles and Restraints upon others,
For First, How strangely unjust is it for a Fellowmortal to prescribe such Rules and Abstinences, to endeavour to impose such Shackles and Restraints upon Others,
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as he can by no means endure to be concluded by his own self? This is, in him at least, no other than a manifest Usurpation upon the supposed Liberties of his Fellow-creaturrs,
as he can by no means endure to be concluded by his own self? This is, in him At least, no other than a manifest Usurpation upon the supposed Liberties of his Fellow-creaturrs,
and looks as if his design therein were only to monopolize and ingross Vice, and that he would not have others to offend, meerly to gain a larger Field for his own Lust;
and looks as if his Design therein were only to monopolize and ingross Vice, and that he would not have Others to offend, merely to gain a larger Field for his own Lust;
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Again, what can be more Proud, Vain and Arrogant, than a behaviour that argues as if such Men thought themselves Creatures meerly designed to dictate to the rest of Mankind? Or,
Again, what can be more Proud, Vain and Arrogant, than a behaviour that argues as if such Men Thought themselves Creatures merely designed to dictate to the rest of Mankind? Or,
For, to be sure, they who make it so their business, to inform others what they are to believe and do, would, by their so doing, fain seem themselves both to believe,
For, to be sure, they who make it so their business, to inform Others what they Are to believe and do, would, by their so doing, fain seem themselves both to believe,
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And therefore, after all their Profane Eloquence and Religious Cant (for how True and Orthodox soever it may be in it self, to such Men themselves it is no better) after all is done, let them pretend what they will, 'Tis not Charity or true Zeal that puts them upon the Performance,
And Therefore, After all their Profane Eloquence and Religious Cant (for how True and Orthodox soever it may be in it self, to such Men themselves it is no better) After all is done, let them pretend what they will, It's not Charity or true Zeal that puts them upon the Performance,
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For First, Suppose such Men could indeed have Charity enough to design therein any thing of their Neighbours welfare: (as I have shewn they cannot) Yet what reason have they to expect, that any thing they say, should ever prove Successful to that purpose,
For First, Suppose such Men could indeed have Charity enough to Design therein any thing of their Neighbours welfare: (as I have shown they cannot) Yet what reason have they to expect, that any thing they say, should ever prove Successful to that purpose,
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after he has done Preaching should plainly tell his Auditors, That he himself did not belief one Word of what he had delivered to them? But now every Man, whose habit and course of Life is a manifest contradiction to his own Doctrin, does, in effect, say as much as this comes to.
After he has done Preaching should plainly tell his Auditors, That he himself did not belief one Word of what he had Delivered to them? But now every Man, whose habit and course of Life is a manifest contradiction to his own Doctrine, does, in Effect, say as much as this comes to.
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So those Persons do enough perfectly to discredit their own Doctrin, who tell other Men, that the practice of such and such Vertues, is the only way to be happy here,
So those Persons do enough perfectly to discredit their own Doctrine, who tell other Men, that the practice of such and such Virtues, is the only Way to be happy Here,
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But yet here now I would not be so understood, as if I affirmed, that a bad Man can never be instrumental towards the Conversion of others; (for the same Motives, which for want of belief,
But yet Here now I would not be so understood, as if I affirmed, that a bad Man can never be instrumental towards the Conversion of Others; (for the same Motives, which for want of belief,
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or consideration, prevail not upon himself, may yet from his Mouth be Successful upon others; and God does sometimes so bless his own Word, though conveighed through such impure Conduit-pipes,
or consideration, prevail not upon himself, may yet from his Mouth be Successful upon Others; and God does sometime so bless his own Word, though conveyed through such impure Conduit-pipes,
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whilst they are Meditating what to say to others, how impossible it is for them to avoid being ever and anon tormented with the severe Stings and Lashes of their own accusing Conscience.
while they Are Meditating what to say to Others, how impossible it is for them to avoid being ever and anon tormented with the severe Stings and Lashes of their own accusing Conscience.
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as well by their having got a habit to contemn all the Holy Directions, and by their having so frequently resisted and despised all those Powerful Motives and Considerations, which they have made it their Trade to suggest to others:
as well by their having god a habit to contemn all the Holy Directions, and by their having so frequently resisted and despised all those Powerful Motives and Considerations, which they have made it their Trade to suggest to Others:
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but (as most other Hereticks have been moved to do, upon this very score) will find themselves forced, at last, to change the Truth they have all along asserted,
but (as most other Heretics have been moved to do, upon this very score) will find themselves forced, At last, to change the Truth they have all along asserted,
And this, as well the better to avoid the Stings of their own Consciences, as also hoping thereby to silence the Out-cries of others, who are apt to be continually upbraiding them with the great absurdity of living against what they Teach;
And this, as well the better to avoid the Stings of their own Consciences, as also hoping thereby to silence the Outcries of Others, who Are apt to be continually upbraiding them with the great absurdity of living against what they Teach;
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yet if there happen any extraordinary Revolution, or such an Alteration of publick Circumstances, that his former found Doctrin may chance to cost him dear,
yet if there happen any extraordinary Revolution, or such an Alteration of public circumstances, that his former found Doctrine may chance to cost him dear,
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And thinkest thou this, O Man, that judgest them who do such things, and doest the same, that thou shalt escape the judgment of God? These now are some of the great Mischiefs which these Wretches bring upon themselves, by thus taking God's Law into their Mouths: (for as to the Evils which they bring thereby upon other Men, I shall speak of them hereafter under another Head) And in short, there is so much Folly and Disgrace,
And Thinkest thou this, Oh Man, that Judges them who do such things, and dost the same, that thou shalt escape the judgement of God? These now Are Some of the great Mischiefs which these Wretches bring upon themselves, by thus taking God's Law into their Mouths: (for as to the Evils which they bring thereby upon other Men, I shall speak of them hereafter under Another Head) And in short, there is so much Folly and Disgrace,
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so much Misery and Absurdity attending the Circumstances and Condition of the Persons I am now describing, that there is not the most sordid Trade or Occupation you can think of (though so mean and trivial, that 'tis not fit so much as to name it in this place) but 'twere both far more Happy and Honourable for a Man to be of it, rather than be an Infidel Divine, or Self-contradicting Preacher.
so much Misery and Absurdity attending the circumstances and Condition of the Persons I am now describing, that there is not the most sordid Trade or Occupation you can think of (though so mean and trivial, that it's not fit so much as to name it in this place) but 'twere both Far more Happy and Honourable for a Man to be of it, rather than be an Infidel Divine, or Self-contradicting Preacher.
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And, indeed, did not sad Experience testify the contrary, one would be tempted to think it a thing wholly impossible, that any reasonable Creature should ever find in his Heart to be guilty of such Monstrous absurdity.
And, indeed, did not sad Experience testify the contrary, one would be tempted to think it a thing wholly impossible, that any reasonable Creature should ever find in his Heart to be guilty of such Monstrous absurdity.
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or has been more common, almost in all Ages of the World, than instances of such Persons, whose Lives and Practice has been a flat Contradiction to their own Doctrin.
or has been more Common, almost in all Ages of the World, than instances of such Persons, whose Lives and Practice has been a flat Contradiction to their own Doctrine.
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and yet how little some of them observed their own Rules, and how grossly defective several of them were in their own Morals, is a Thing acknowledged by most Writers of their several Times,
and yet how little Some of them observed their own Rules, and how grossly defective several of them were in their own Morals, is a Thing acknowledged by most Writers of their several Times,
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Nay Seneca himself, that most celebrated Philosopher, could find reason to complain of several of the same Profession in his time, Qui Philosophiam Ostentationem scientioe, non legem morum putant;
Nay Senecca himself, that most celebrated Philosopher, could find reason to complain of several of the same Profession in his time, Qui Philosophy Ostentationem scientioe, non legem morum Putant;
Who take up the profession of Philosophy meerly as an occasion to shew their Learning, rather than that they esteem it necessary to square their own Actions thereby;
Who take up the profession of Philosophy merely as an occasion to show their Learning, rather than that they esteem it necessary to square their own Actions thereby;
Since, if we may Credit that excellent Historian Dio, the very same Seneca, who had written so much about the contempt of Riches, was guilty of the most horrible Extortion;
Since, if we may Credit that excellent Historian Dio, the very same Senecca, who had written so much about the contempt of Riches, was guilty of the most horrible Extortion;
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and so Fearful to try the grand Experiment, that he was fain to perswade (or rather force) his Wife Paulina to shew him the way to die, by first cutting her Veins with his own Hand;
and so Fearful to try the grand Experiment, that he was fain to persuade (or rather force) his Wife Paulina to show him the Way to die, by First cutting her veins with his own Hand;
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and grievous to be born, whilst they themselves would not touch them so much as with one of their Fingers? Matth. 23. 4. i. e. They did not so much as once think of practising those Things, which they commanded and prescribed to others.
and grievous to be born, while they themselves would not touch them so much as with one of their Fingers? Matthew 23. 4. i. e. They did not so much as once think of practising those Things, which they commanded and prescribed to Others.
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and to pull out the Mote in their Brothers Eye, whilst a Beam was in their own? In short, the frequent Occasion of their observing such Doctors, whose Words and Actions, whose Speech and Lives agreed not, made it become an usual Proverb among the Hebrews concerning such Persons — Their Voice is the Voice of Jacob,
and to pull out the Mote in their Brother's Eye, while a Beam was in their own? In short, the frequent Occasion of their observing such Doctors, whose Words and Actions, whose Speech and Lives agreed not, made it become an usual Proverb among the Hebrews Concerning such Persons — Their Voice is the Voice of Jacob,
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especially at, and after the times of Constantine: Insomuch that that Wise and Religious Emperor was often forced to remind many of the grave Bishops themselves concerning their Profession,
especially At, and After the times of Constantine: Insomuch that that Wise and Religious Emperor was often forced to remind many of the grave Bishops themselves Concerning their Profession,
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And too many others well deserved that severe Censure, which the Heathen Historian Ammianus Marcellinus (with no less Honour to the Christian Religion than with Disgrace,
And too many Others well deserved that severe Censure, which the Heathen Historian Ammianus Marcellinus (with no less Honour to the Christian Religion than with Disgrace,
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who speaking of George of Alexandria, saith, That he did this and the other ill Thing, Professionis suoe oblitus, quoe nihil nisi justum suadet & lene, &c. Being forgetful of his Profession, which dictates nothing but what is mild and righteous.
who speaking of George of Alexandria, Says, That he did this and the other ill Thing, Professionis suoe Forgetful, who nihil nisi Justum Suadet & lene, etc. Being forgetful of his Profession, which dictates nothing but what is mild and righteous.
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and attributing the fatal Excision of the Ancient Britans, and their being Over-run and Conquered by the Pagan Saxons, chiefly to the Greediness and Ambition,
and attributing the fatal Excision of the Ancient Britons, and their being Overrun and Conquered by the Pagan Saxons, chiefly to the Greediness and Ambition,
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than when the generality of her Spiritual Guides, do by their practise grossly Contradict, and give the Lie to the Truths which they have constantly maintained:
than when the generality of her Spiritual Guides, do by their practice grossly Contradict, and give the Lie to the Truths which they have constantly maintained:
Which makes them ready for any Innovation, and usually obliges them, for their supposed Credit and Defence, at length publickly to change and renounce their former Right Principles also, and Orthodox Doctrins;
Which makes them ready for any Innovation, and usually obliges them, for their supposed Credit and Defence, At length publicly to change and renounce their former Right Principles also, and Orthodox Doctrines;
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Third general Head, viz. To consider some of the great Evils and mischievous Effects upon others, that are naturally consequent upon the consideration of a multitude of such Offenders.
Third general Head, viz. To Consider Some of the great Evils and mischievous Effects upon Others, that Are naturally consequent upon the consideration of a multitude of such Offenders.
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Which, if it happens to be notoriously disagreeable, this of it self, the Atheist is apt to conclude, is a sufficient Answer to all the former Arguments;
Which, if it happens to be notoriously disagreeable, this of it self, the Atheist is apt to conclude, is a sufficient Answer to all the former Arguments;
since if the Preacher himself did really believe them, he could never find in his Heart (as he observes he does) so to live in the plain contempt of any of those Commands, which he acknowledges to have God for their Author.
since if the Preacher himself did really believe them, he could never find in his Heart (as he observes he does) so to live in the plain contempt of any of those Commands, which he acknowledges to have God for their Author.
And I could tell you, to this purpose of certain Atheists, who in some relenting Fits a little before their Death, plainly acknowledged to their Friends, That even in the time of their highest Infidelity, the sight of any Person, who they had reason to believe, did really live up to his own Preaching, did constantly strike terror into their Minds,
And I could tell you, to this purpose of certain Atheists, who in Some relenting Fits a little before their Death, plainly acknowledged to their Friends, That even in the time of their highest Infidelity, the sighed of any Person, who they had reason to believe, did really live up to his own Preaching, did constantly strike terror into their Minds,
than the observation of several Church-men, who shewed such a Greedy and Ambitious Temper, and lived after such a manner, that they could not be thought to be in good earnest,
than the observation of several Churchmen, who showed such a Greedy and Ambitious Temper, and lived After such a manner, that they could not be Thought to be in good earnest,
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such Persons become their continual Theam, and Argument, both of Discourse and Recreation; nor is there any other Spectacle so perfectly Reviving and Delicious to them.
such Persons become their continual Theam, and Argument, both of Discourse and Recreation; nor is there any other Spectacle so perfectly Reviving and Delicious to them.
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And accordingly all the Traps and Snares, and Temptations imaginable are commonly made use of, by Men of this Spirit, to bring in as many as every they can of the Sons of Lew to a Sinful compliance with them.
And accordingly all the Traps and Snares, and Temptations imaginable Are commonly made use of, by Men of this Spirit, to bring in as many as every they can of the Sons of Lew to a Sinful compliance with them.
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In which, when they happen to be Successful, they are apt with the greatest extasies of Joy and Triumph to cry out (like the great Mathematician upon his new Discovery.) We have now found out the way to quiet and appeace our own Minds;
In which, when they happen to be Successful, they Are apt with the greatest ecstasies of Joy and Triumph to cry out (like the great Mathematician upon his new Discovery.) We have now found out the Way to quiet and appeace our own Minds;
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For since we see they can afford to act the very self-same Things, from which they have made it their business to deter others, we may certainly enough conclude (say they) that they themselves believe not what they Teach;
For since we see they can afford to act the very selfsame Things, from which they have made it their business to deter Others, we may Certainly enough conclude (say they) that they themselves believe not what they Teach;
but as to matters of Religion are perfectly of our Minds, and would be sure as plainly to declare no less, did not their Trade and Interest hinder them.
but as to matters of Religion Are perfectly of our Minds, and would be sure as plainly to declare no less, did not their Trade and Interest hinder them.
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Thus if the major part of Spiritual Guides can be at any time induced to transgress, these Men readily conclude therefrom, concerning all the rest of the same Profession.
Thus if the Major part of Spiritual Guides can be At any time induced to transgress, these Men readily conclude therefrom, Concerning all the rest of the same Profession.
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or are more Ambitious or Fond of the World, that in Rome and Italy, so no where are the People more generally Atheistical and Profane, than in those very places.
or Are more Ambitious or Found of the World, that in Room and Italy, so no where Are the People more generally Atheistical and Profane, than in those very places.
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And how ordinary is it to hear many simple and tollerably well meaning People after this manner Arguing with themselves? It's very true, that if I were left to my self, I should be very apt to startle at this,
And how ordinary is it to hear many simple and tolerably well meaning People After this manner Arguing with themselves? It's very true, that if I were left to my self, I should be very apt to startle At this,
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But now when I see so many great and good Men, the famous Doctors of the Church, hetherto so generally renowned for their Piety and Learning, securely leading me the way, in the self-same Thing;
But now when I see so many great and good Men, the famous Doctors of the Church, hitherto so generally renowned for their Piety and Learning, securely leading me the Way, in the selfsame Thing;
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since withal my compliance therewith does so evidently tend to my Secular Interest and Advantage? I cannot but confess indeed, That I have often heard many of the same Persons heretofore seem most severely to condemn the self-same Action,
since withal my compliance therewith does so evidently tend to my Secular Interest and Advantage? I cannot but confess indeed, That I have often herd many of the same Persons heretofore seem most severely to condemn the selfsame Actium,
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They speak with their Feet, and teach with their Fingers, Prov. 6. 13. And how many Thousands of poor Souls, who might be for ever Happy, would they but take more safe Methods, continually run headlong upon their own Ruin, by securely relying upon the erroneous Examples of their admired Teachers, in spite of all their former Doctrins to the contrary?
They speak with their Feet, and teach with their Fingers, Curae 6. 13. And how many Thousands of poor Souls, who might be for ever Happy, would they but take more safe Methods, continually run headlong upon their own Ruin, by securely relying upon the erroneous Examples of their admired Teachers, in spite of all their former Doctrines to the contrary?
Or Secondly, If notwithstanding all the little Salvo's, false Colours, and Palliations that can be made use of by such Spiritual Jugglers to amuse them, some People happen to be of such natural good parts,
Or Secondly, If notwithstanding all the little Salvo's, false Colours, and Palliations that can be made use of by such Spiritual Jugglers to amuse them, Some People happen to be of such natural good parts,
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then the notorious Prevarication and Insincerity of those Guides and Pastors, whom they observe complying therewith, is apt to create such a mighty Scandal and Offence in the Minds of such Persons,
then the notorious Prevarication and Insincerity of those Guides and Pastors, whom they observe complying therewith, is apt to create such a mighty Scandal and Offence in the Minds of such Persons,
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as to tempt them utterly to forsake the Church and Profession they are of, (though in it self the best and purest in the World) and to betake themselves into the Tents of the Adversaries on the one Hand,
as to tempt them utterly to forsake the Church and Profession they Are of, (though in it self the best and Purest in the World) and to betake themselves into the Tents of the Adversaries on the one Hand,
then presently they are from hence tempted to run into down-right Scepticism and Libertinism, and to set down in a perfect Disregard and Contempt of all Religion in general.
then presently they Are from hence tempted to run into downright Scepticism and Libertinism, and to Set down in a perfect Disregard and Contempt of all Religion in general.
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as good as tell us, that they do not believe there are any Rewards or Punishments to be expected hereafter? And why should we therefore imagine, that there is either Right or Wrong, either Good or Evil in any Actions, any farther only than as the same may tend to our present Pleasure, Honour,
as good as tell us, that they do not believe there Are any Rewards or Punishments to be expected hereafter? And why should we Therefore imagine, that there is either Right or Wrong, either Good or Evil in any Actions, any farther only than as the same may tend to our present Pleasure, Honour,
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or Advantage here in the World, or to the contrary? Commend us therefore, for the time to come, to the most Excellent and Divine Hobs, whose several Golden Volumes, in our Judgments,
or Advantage Here in the World, or to the contrary? Commend us Therefore, for the time to come, to the most Excellent and Divine Hobs, whose several Golden Volumes, in our Judgments,
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Such a fatal Influence now, and most sad Effect as this, is such Mens Practice too apt to have upon weaker Christians and enough to stumble all others,
Such a fatal Influence now, and most sad Effect as this, is such Men's Practice too apt to have upon Weaker Christians and enough to Stumble all Others,
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but those only, whose thorough Acquaintance with Religion, and well grounded Experience both of the Truth and Happiness of the same, had placed them above the force of such Temptations,
but those only, whose thorough Acquaintance with Religion, and well grounded Experience both of the Truth and Happiness of the same, had placed them above the force of such Temptations,
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But, yet Thirdly, Even as to those who still remain Sincere and Constant in the true Profession, a Multitude of such Apostatical Offenders must needs create to them extreme grief of Heart,
But, yet Thirdly, Even as to those who still remain Sincere and Constant in the true Profession, a Multitude of such Apostatical Offenders must needs create to them extreme grief of Heart,
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And though they, I confess, who are yet Strangers to the true Power of Godliness, may perhaps be apt to wonder, that I should here rank their Grief upon this account in the very First front of their severe Sufferings;
And though they, I confess, who Are yet Strangers to the true Power of Godliness, may perhaps be apt to wonder, that I should Here rank their Grief upon this account in the very First front of their severe Sufferings;
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If Isaiah likewise grieved so much for the People, That he would have none so much as to attempt to comfort him, Is. 22. 4. If the Prophet Jeremiah professeth, That his Soul should weep in secret Places for their Pride,
If Isaiah likewise grieved so much for the People, That he would have none so much as to attempt to Comfort him, Is. 22. 4. If the Prophet Jeremiah Professes, That his Soul should weep in secret Places for their Pride,
Oh! what Rivers then, nay what whole Oceans of Tears will not a truely Devout Soul be ready to shed, to see those who should be the prime Directors and main Sheepherds of the Flock, cause others to stray and wander by their ill Examples? No Words certainly are sufficient to express,
Oh! what rivers then, nay what Whole Ocean's of Tears will not a truly Devout Soul be ready to shed, to see those who should be the prime Directors and main Shepherds of the Flock, cause Others to stray and wander by their ill Examples? No Words Certainly Are sufficient to express,
Such Grief as is almost insupportable, and would be beyond all possibility of comfort, were it not (as I shall hereafter shew) somewhat alleviated by some other considerations.
Such Grief as is almost insupportable, and would be beyond all possibility of Comfort, were it not (as I shall hereafter show) somewhat alleviated by Some other considerations.
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For, First, All the Hatred and Contempt, all the Malicious Slander, Obloquy and Scorn, all the Hardships, Inconveniences and Persecutions, which the smaller number of those who are Sincere,
For, First, All the Hatred and Contempt, all the Malicious Slander, Obloquy and Scorn, all the Hardships, Inconveniences and Persecutions, which the smaller number of those who Are Sincere,
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Without the countenance and encouragement of whose numerous Examples, the rest of their now Enemies would never, in all probability, have had either the Will or Power, either the Opportunity or Boldness, to cast upon them such Indignities and Affronts,
Without the countenance and encouragement of whose numerous Examples, the rest of their now Enemies would never, in all probability, have had either the Will or Power, either the Opportunity or Boldness, to cast upon them such Indignities and Affronts,
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Nay, indeed, however such lapsed Doctors may, for ends best known to themselves, for some time fain some Courtesy and Civility towards their poor afflicted Brethren, from whom they have so shamefully departed,
Nay, indeed, however such lapsed Doctors may, for ends best known to themselves, for Some time fain Some Courtesy and Civility towards their poor afflicted Brothers, from whom they have so shamefully departed,
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Yet this seldom lasts long, but they fall by degrees, first to a less Respect, then to a Coldness, and at last to an absolute Hatred of their Persons.
Yet this seldom lasts long, but they fallen by Degrees, First to a less Respect, then to a Coldness, and At last to an absolute Hatred of their Persons.
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And how cutting a thing now, think you, must it needs be to receive such treatment from the Hands of those very Persons, who were formerly their intimate Companions and most familiar Friends? Who used both to enter into,
And how cutting a thing now, think you, must it needs be to receive such treatment from the Hands of those very Persons, who were formerly their intimate Sodales and most familiar Friends? Who used both to enter into,
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and take sweet Counsel in the Houses of God together with them: But now are turned their mortal Foes, meerly because they Honestly persevere in the practice,
and take sweet Counsel in the Houses of God together with them: But now Are turned their Mortal Foes, merely Because they Honestly persevere in the practice,
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which the others also no less constantly taught in the same Holy Places, and made a shift to practise too, till such times as they found themselves likely to be loosers,
which the Others also no less constantly taught in the same Holy Places, and made a shift to practise too, till such times as they found themselves likely to be Losers',
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as deeply mindful of that, excellent Rule of Plutarch, NONLATINALPHABET It becomes not a good man to spend his time so much in complaints of athers failings,
as deeply mindful of that, excellent Rule of Plutarch, It becomes not a good man to spend his time so much in complaints of athers failings,
And if the Observation of this were indeed a sufficient reason to make men fall out with Religion and their Duty, there could then scarce ever have been in the whole World from the very beginning of it,
And if the Observation of this were indeed a sufficient reason to make men fallen out with Religion and their Duty, there could then scarce ever have been in the Whole World from the very beginning of it,
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But still you'll say, the extraordinary unhappiness of some particular Ages, may perhaps enable a Man, to object farther after this manner, I confess indeed, that what you've said is very true;
But still You'll say, the extraordinary unhappiness of Some particular Ages, may perhaps enable a Man, to Object farther After this manner, I confess indeed, that what You've said is very true;
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and were they only some few inconsiderable Persons whom I saw thus acting quite contrary to their own avowed Doctrins, this I could have made a shift to have born with,
and were they only Some few inconsiderable Persons whom I saw thus acting quite contrary to their own avowed Doctrines, this I could have made a shift to have born with,
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nay, when I observe the far greater number of those who have been generally accounted the most eminent for Piety as well as Learning, notoriously guilty of such a Defection;
nay, when I observe the Far greater number of those who have been generally accounted the most eminent for Piety as well as Learning, notoriously guilty of such a Defection;
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nay, perhaps, it may well prove one of the greatest scandals and temptations, that even the most experienced and best resolved Christian can likely be exercised with:
nay, perhaps, it may well prove one of the greatest scandals and temptations, that even the most experienced and best resolved Christian can likely be exercised with:
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as to the external exercise of some Virtues, than those modest and humble Souls, whose Hearts are really endued with a sincere principle of Holiness and Religion.
as to the external exercise of Some Virtues, than those modest and humble Souls, whose Hearts Are really endued with a sincere principle of Holiness and Religion.
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yet after once these evidently appear, and the rough hands of Esau give the lye to the smooth voice of Jacob, the Hypocrisy of such Teachers is then sufficiently discovered,
yet After once these evidently appear, and the rough hands of Esau give the lie to the smooth voice of Jacob, the Hypocrisy of such Teachers is then sufficiently discovered,
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Nay indeed, in many cases, Men could not Sin so against Conscience, nor arrive at such a Superlative degree in Wickedness, were they not first furnished with a more than ordinary share of Knowledge and Understanding.
Nay indeed, in many cases, Men could not since so against Conscience, nor arrive At such a Superlative degree in Wickedness, were they not First furnished with a more than ordinary share of Knowledge and Understanding.
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Moreover, What more ordinary, and therefore what less strange, than to see a great deal of Knowledge without Charity? Which yet when unaccompany'd with this, can serve only to puff Men up with Pride to make them extremely Restless and Ambitious,
Moreover, What more ordinary, and Therefore what less strange, than to see a great deal of Knowledge without Charity? Which yet when unaccompanied with this, can serve only to puff Men up with Pride to make them extremely Restless and Ambitious,
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And where is the Man, who, unless he has mind to expose his own Ignorance, will not easily allow both Celsus, Porphyrius, and even Julian the Apostate to have been Men of no ordinary degree of Learning? Nor can we deny very many,
And where is the Man, who, unless he has mind to expose his own Ignorance, will not Easily allow both Celsus, Porphyrius, and even Julian the Apostate to have been Men of no ordinary degree of Learning? Nor can we deny very many,
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and 'twere consistent with his Interest to deliver sound Doctrin, would be able enough by his Learning and Eloquence, easily to put down all Men for well preaching;
and 'twere consistent with his Interest to deliver found Doctrine, would be able enough by his Learning and Eloquence, Easily to put down all Men for well preaching;
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and allow him the precedency, if meer Knowledge were the only Thing to be regarded: And yet that grand Apostate, with all his Learning, became, and still remains no less,
and allow him the precedency, if mere Knowledge were the only Thing to be regarded: And yet that grand Apostate, with all his Learning, became, and still remains no less,
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when thou shalt observe, (as it always happens in such cases) that they themselves with all their Learning, are not able to answer their own former Arguments, either for the Truth,
when thou shalt observe, (as it always happens in such cases) that they themselves with all their Learning, Are not able to answer their own former Arguments, either for the Truth,
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and with such an evident byass upon them, as may sufficiently convince any impartial considerer, That they themselves give no credit to their own disproofs;
and with such an evident bias upon them, as may sufficiently convince any impartial considerer, That they themselves give no credit to their own disproofs;
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yet now our turn is served, it is very true again, and will never be false any more, till such time as it shall happen in like manner, to be for our present advantage, to have it thought so.
yet now our turn is served, it is very true again, and will never be false any more, till such time as it shall happen in like manner, to be for our present advantage, to have it Thought so.
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Thus, when learned Men are forced, to play fast and loose after this manner, and to fall into all the absurdities of self-contradiction, whilst they suffer themselves to be wholly guided by Secular motives;
Thus, when learned Men Are forced, to play fast and lose After this manner, and to fallen into all the absurdities of self-contradiction, while they suffer themselves to be wholly guided by Secular motives;
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all their latter feeble attempts to destroy and discredit, may very well serve (if rightly considered) for the greater Establishment and Confirmation of those Truths, which they formerly maintained in their more calm and unprejudiced Temper.
all their latter feeble attempts to destroy and discredit, may very well serve (if rightly considered) for the greater Establishment and Confirmation of those Truths, which they formerly maintained in their more Cam and unprejudiced Temper.
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and yet at the same time extreamly fond of the World? How many have there always been since the declining times of Christianity who have searched and studied hard,
and yet At the same time extremely found of the World? How many have there always been since the declining times of Christianity who have searched and studied hard,
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And he speaks of Two, with whom he himself had some acquaintance, the one of which (though reputed a learned Man) was not ashamed to confess to him, That he could be heartily pleased to part with all his Knowledge,
And he speaks of Two, with whom he himself had Some acquaintance, the one of which (though reputed a learned Man) was not ashamed to confess to him, That he could be heartily pleased to part with all his Knowledge,
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and for the sake of which alone they at any time before put any value upon Truth or Knowledge? Thus, that of St. Paul, Demus hath forsaken us, having loved this present World, may be generally applied also to all other Apostates howsoever learned.
and for the sake of which alone they At any time before put any valve upon Truth or Knowledge? Thus, that of Saint Paul, Demos hath forsaken us, having loved this present World, may be generally applied also to all other Apostates howsoever learned.
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For generally there are no more than Three or Four, or some such number of cunning and designing Men who have made it all along their business to be very Popular,
For generally there Are no more than Three or Four, or Some such number of cunning and designing Men who have made it all along their business to be very Popular,
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being scarcely able when they come from them to give another any account, or so much as barely to recite those Arguments, by which yet they pretend themselves to have been converted.
being scarcely able when they come from them to give Another any account, or so much as barely to recite those Arguments, by which yet they pretend themselves to have been converted.
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They are to be lookt upon only as a sequacious sort of meer Animals, or rather indeed as so many several Cyphers which signify and stand for just nothing at all in themselves,
They Are to be looked upon only as a sequacious sort of mere Animals, or rather indeed as so many several Ciphers which signify and stand for just nothing At all in themselves,
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So that you see, take but away all these, (as in all justice they ought to be substracted from the account) and there will be no great cause to brag of Multitude.
So that you see, take but away all these, (as in all Justice they ought to be substracted from the account) and there will be no great cause to brag of Multitude.
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yet the total Sum of such lapsed Teachers in any particular Age, or Place (which is the only matter of scandal I am now endeavouring to remove) would be found very inconsiderable,
yet the total Sum of such lapsed Teachers in any particular Age, or Place (which is the only matter of scandal I am now endeavouring to remove) would be found very inconsiderable,
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and just next to nothing, in comparison of the far greater numbers of those, who in all other Ages and Places, have stood firm and constant, to the very last, in the same right principles and practices, notwithstanding all the severest tryals and temptations to the contrary.
and just next to nothing, in comparison of the Far greater numbers of those, who in all other Ages and Places, have stood firm and constant, to the very last, in the same right principles and practices, notwithstanding all the Severest trials and temptations to the contrary.
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or dead, are to be looked upon to belong to, and make up the same general Communion and Society) and then, what a glorious Army of Martyrs? what a noble Company of Confessors will you behold,
or dead, Are to be looked upon to belong to, and make up the same general Communion and Society) and then, what a glorious Army of Martyrs? what a noble Company of Confessors will you behold,
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unless it could be first proved, That the major part of Pastors, do always, in all particulars, necessarily determine themselves according to the measures of Truth and Righteousness.
unless it could be First proved, That the Major part of Pastors, do always, in all particulars, necessarily determine themselves according to the measures of Truth and Righteousness.
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For do we not find that the Priests and Scribes, and the whole Jewish Sanhedrim in general agreed together upon the condemnation even of our Blessed Saviour,
For doe we not find that the Priests and Scribes, and the Whole Jewish Sanhedrim in general agreed together upon the condemnation even of our Blessed Saviour,
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and how many gross errours, both in matters of Belief and Practice, were for several hundred years together, promoted and maintained in the Christian World, by the far greater part of Doctors generally had in reputation for their Piety as well as Learning;
and how many gross errors, both in matters of Belief and Practice, were for several hundred Years together, promoted and maintained in the Christian World, by the Far greater part of Doctors generally had in reputation for their Piety as well as Learning;
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So that Protestants, of all others, ought by no means, in any case of this nature, to admit of Arguments drawn from this Topick, the weakness of which upon other occasions, themselves have so abundantly exposed, and therefore most deservedly exploded.
So that Protestants, of all Others, ought by no means, in any case of this nature, to admit of Arguments drawn from this Topic, the weakness of which upon other occasions, themselves have so abundantly exposed, and Therefore most deservedly exploded.
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because where there is the greatest number, there is generally also on the same side, the greatest force and interest, which is much to be considered in such matters:
Because where there is the greatest number, there is generally also on the same side, the greatest force and Interest, which is much to be considered in such matters:
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Nay, indeed Multitude is so far from being always a good Argument of Truth, or of the Righteousness of a cause, that considering the general frailty and corruption of man kind, it is rather to be lookt upon, as the quite contrary;
Nay, indeed Multitude is so Far from being always a good Argument of Truth, or of the Righteousness of a cause, that considering the general frailty and corruption of man kind, it is rather to be looked upon, as the quite contrary;
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and we have some reason, at least to suspect (where the case is before any thing doubtful) that, that may be the wrong way, in which we behold most men walking;
and we have Some reason, At least to suspect (where the case is before any thing doubtful) that, that may be the wrong Way, in which we behold most men walking;
Now, all this being well considered, what reason hast thou, to be at any time scandalized at the fewness of those who stand to their principles in the time of tryal? Or rather,
Now, all this being well considered, what reason hast thou, to be At any time scandalized At the fewness of those who stand to their principles in the time of trial? Or rather,
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why should not those few no less learned and far more pious persons, whom thou well perceivest to be in good earnest about Religion, in that they persist in the belief and practice of what themselves have taught,
why should not those few no less learned and Far more pious Persons, whom thou well perceivest to be in good earnest about Religion, in that they persist in the belief and practice of what themselves have taught,
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since they are already so few, how canst thou find in thy Heart, to make them still fewer, by thine own revolt? These considerations now may I hope, serve to answer the usual Objections,
since they Are already so few, how Canst thou find in thy Heart, to make them still fewer, by thine own revolt? These considerations now may I hope, serve to answer the usual Objections,
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But Secondly, As the most essectual Remedy against the poyson of such examples, endeavour above all things, sufficiently to sortify your Hearts with godly sincerity;
But Secondly, As the most essectual Remedy against the poison of such Examples, endeavour above all things, sufficiently to sortify your Hearts with godly sincerity;
and to Taste, and see how good the Lord is, he will be sure to experience such unspeakable Joy, solid Pleasure and satisfaction therein, that he would not for the whole World part with it;
and to Taste, and see how good the Lord is, he will be sure to experience such unspeakable Joy, solid Pleasure and satisfaction therein, that he would not for the Whole World part with it;
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and they must first persuade him out of his very Senses, as well as his Reason, who would prevail with him, to do any thing by which, he knows he must forfeit the same.
and they must First persuade him out of his very Senses, as well as his Reason, who would prevail with him, to do any thing by which, he knows he must forfeit the same.
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let thousands daily fall on thy right hand, and ten thousand on thy left, the Plague shall not come nigh thee, the Infection of such examples shall never once touch thee.
let thousands daily fallen on thy right hand, and ten thousand on thy left, the Plague shall not come High thee, the Infection of such Examples shall never once touch thee.
Thirdly, Let the matter of scandal be in it self never so great, yet consider, that, in such cases, God many times permits a powerful occasion to be administred, whereby so many Doctors and of so great a name (though all along no better than close Hypocrites) should at last unmask themselves and fall so foully, on purpose to try the strength of thy Faith;
Thirdly, Let the matter of scandal be in it self never so great, yet Consider, that, in such cases, God many times permits a powerful occasion to be administered, whereby so many Doctors and of so great a name (though all along no better than close Hypocrites) should At last unmask themselves and fallen so foully, on purpose to try the strength of thy Faith;
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and that it may appear how sincere and well-grounded thou art in the Truth, who canst not be shaken out of thy Duty and Religion, by all the contrary Winds of false Doctrin,
and that it may appear how sincere and well-grounded thou art in the Truth, who Canst not be shaken out of thy Duty and Religion, by all the contrary Winds of false Doctrine,
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Why shouldest thou therefore be so much troubled or offended at that, which (if it be not thine own fault) will certainly tend to the great encrease of thy Renown and Happiness? For the more difficult thy Tryal and Temptation,
Why Shouldst thou Therefore be so much troubled or offended At that, which (if it be not thine own fault) will Certainly tend to the great increase of thy Renown and Happiness? For the more difficult thy Trial and Temptation,
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Fourthly, It may very much help to abate thy Scandal, when thou shalt consider the many and great benefits, which usually redound to the Church of God in general,
Fourthly, It may very much help to abate thy Scandal, when thou shalt Consider the many and great benefits, which usually redound to the Church of God in general,
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For, First, such discovery does, for the time to come, more effectually secure pious Persons from being any way misled out of their Duties, by the corrupt examples or persuasions of concealed Hypocrites.
For, First, such discovery does, for the time to come, more effectually secure pious Persons from being any Way misled out of their Duties, by the corrupt Examples or persuasions of concealed Hypocrites.
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But now when such men have discovered and unmask'd themselves by their open Apostasie, every sincere person is enabled to look upon them as downright Enemies,
But now when such men have discovered and unmasked themselves by their open Apostasy, every sincere person is enabled to look upon them as downright Enemies,
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Secondly, When sincere persons come once generally and certainly to know one another, (as by this means they always do) they then become hereby the better enabled, to love, value, and trust, each other;
Secondly, When sincere Persons come once generally and Certainly to know one Another, (as by this means they always do) they then become hereby the better enabled, to love, valve, and trust, each other;
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and have a fitter opportunity most closely and securely, to combine their several Prayers, Counsels, and pious Endeavours, for mutual edification, and the Churches welfare.
and have a fitter opportunity most closely and securely, to combine their several Prayers, Counsels, and pious Endeavours, for mutual edification, and the Churches welfare.
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then may that particular Church, (howsoever greatly decreased in the numbers of its outward Members) upon good reason, conclude it self in a more safe and hopeful Condition, than it was before;
then may that particular Church, (howsoever greatly decreased in the numbers of its outward Members) upon good reason, conclude it self in a more safe and hopeful Condition, than it was before;
as it tends most effectually to secure them from that dangerous errour and folly, by which even many well-meaning men are sometimes liable to be overtaken,
as it tends most effectually to secure them from that dangerous error and folly, by which even many well-meaning men Are sometime liable to be overtaken,
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Fifthly, When God sees fit that such a Church shall come afterwards to be well settled and composed again, that manifestation which the former Lapses and Revolts have made both of mens Integrity and Abilities,
Fifthly, When God sees fit that such a Church shall come afterwards to be well settled and composed again, that manifestation which the former Lapses and Revolts have made both of men's Integrity and Abilities,
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And accordingly, they who either Lapsed from the Faith in the times of Persecution, or were guilty of any heinous Crime, were hereupon, in the Primitive times for ever after held uncapable (though they did repent) of coming to any Office in the Church,
And accordingly, they who either Lapsed from the Faith in the times of Persecution, or were guilty of any heinous Crime, were hereupon, in the Primitive times for ever After held uncapable (though they did Repent) of coming to any Office in the Church,
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Whilst, on the contrary, no Persons were thought so fit, to be promoted to Places Ecclesiastical, (though perhaps, at the same time, less eminent in Learning) as they who had manifested their Firmness and Integrity under such Tryals.
While, on the contrary, no Persons were Thought so fit, to be promoted to Places Ecclesiastical, (though perhaps, At the same time, less eminent in Learning) as they who had manifested their Firmness and Integrity under such Trials.
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For the first of these, we may give credit to St. Augustin, whose words are these in his 50. Ep. to Boniface; Ut enim constitueretur in Ecclesiâ,
For the First of these, we may give credit to Saint Augustin, whose words Are these in his 50. Epistle to Boniface; Ut enim constitueretur in Ecclesiâ,
ne quisouam post alicujus criminis paenitentiam, clericatum accipiat, &c. That Constitution of the Church, by which it is provided, that they who have been guilty of any heinous Crime, should never,
ne quisouam post alicujus Criminis paenitentiam, clericatum Accept, etc. That Constitution of the Church, by which it is provided, that they who have been guilty of any heinous Crime, should never,
even after their Repentance, be suffered to take upon them, or return to the Office of a Minister, does not proceed from any despair of their Forgiveness,
even After their Repentance, be suffered to take upon them, or return to the Office of a Minister, does not proceed from any despair of their Forgiveness,
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And remarkable to this purpose is the Epistle of St Cyprian, concerning his having Ordained one Cilerinus, to be a Reader in the Church of Carthage; for this was an Office, in those days, highly honourable This Cilerinus had shewn himself an approved Souldier of Christ, glorioussy Triumphing over a long Imprisonment,
And remarkable to this purpose is the Epistle of Saint Cyprian, Concerning his having Ordained one Cilerinus, to be a Reader in the Church of Carthage; for this was an Office, in those days, highly honourable This Cilerinus had shown himself an approved Soldier of christ, glorioussy Triumphing over a long Imprisonment,
Hunc ad nos, fratres dilact sstini, cum tanta Domini dignatione venientem, &c. This Man, most beloved Bretheren, coming to us with such singular Approbation of our great Lord,
Hunc ad nos, Brothers dilact sstini, cum tanta Domini dignatione venientem, etc. This Man, most Beloved Brethren, coming to us with such singular Approbation of our great Lord,
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than by placing him in the Reading Desk, that is, upon the Tribunal of the Church, that so, by the advantage of a higher Place, become, according to his deserved Honour, the more conspicuous to the whole Congregation, be may read those Precepts and that Gospel of our Lord, which he does so faithfully and couragiously follow? Let that Voice of his, which has so manfully confessed Christ, be daily heard in the Repetition of those holy Words, which our Lord himself has spoken.
than by placing him in the Reading Desk, that is, upon the Tribunal of the Church, that so, by the advantage of a higher Place, become, according to his deserved Honour, the more conspicuous to the Whole Congregation, be may read those Precepts and that Gospel of our Lord, which he does so faithfully and courageously follow? Let that Voice of his, which has so manfully confessed christ, be daily herd in the Repetition of those holy Words, which our Lord himself has spoken.
than in this, that, whilst the Gospel is pronounced out of his Mouth, whosoever hears the same, may be thereby invited, to imitate the Faith of the Reader.
than in this, that, while the Gospel is pronounced out of his Mouth, whosoever hears the same, may be thereby invited, to imitate the Faith of the Reader.
Since, in all these respects, the discovery of those who are Sincere and Faithful, and who are not, is a thing so highly advantagious to the Church of God,
Since, in all these respects, the discovery of those who Are Sincere and Faithful, and who Are not, is a thing so highly advantageous to the Church of God,
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How can we then suffer our selves to be so much troubled and offended at those previous Lapses and Revolts, which tend to make so profitable a manifestation?
How can we then suffer our selves to be so much troubled and offended At those previous Lapses and Revolts, which tend to make so profitable a manifestation?
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But however, when •••'s Providence as sometimes it does) is pleased to administer the same, it proves as efectual an Antidote against such Scandal as any of the former.
But however, when •••'s Providence as sometime it does) is pleased to administer the same, it Proves as efectual an Antidote against such Scandal as any of the former.
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And how thoud any thing of Foolish Shame, or Worldly Interest be able to hinder them from this performance? If they would but seriously consider, that nothing is,
And how thoud any thing of Foolish Shame, or Worldly Interest be able to hinder them from this performance? If they would but seriously Consider, that nothing is,
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What will it profit a Man to gain the whole World, and loose his own Soul? Let them think how many Thousands of poor Souls they must one Day answer for, who are like to be undone for ever by their bad Examples;
What will it profit a Man to gain the Whole World, and lose his own Soul? Let them think how many Thousands of poor Souls they must one Day answer for, who Are like to be undone for ever by their bad Examples;
And thus I have done with the last general thing I designed, viz. To offer to you some proper Considerations and Advice, by way of Antidote or Remedy, against the Poison and Infection of such most Scandalous Examples.
And thus I have done with the last general thing I designed, viz. To offer to you Some proper Considerations and advice, by Way of Antidote or Remedy, against the Poison and Infection of such most Scandalous Examples.
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as I heartily wish I could not perform) that I should still descend to a particular Application of what I have hitherto delivered only in a more general way.
as I heartily wish I could not perform) that I should still descend to a particular Application of what I have hitherto Delivered only in a more general Way.
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not that I dare not, for if (all Circumstances considered.) I could apprehend this to be such, I thank God, I dare do any thing, that I think to be my Duty, whatsoever it may happen to cost me for so doing.
not that I Dare not, for if (all circumstances considered.) I could apprehend this to be such, I thank God, I Dare do any thing, that I think to be my Duty, whatsoever it may happen to cost me for so doing.
But I wave it, because it seems to be a thing altogether unnecessary to bestow any Labour that way, where the case is so evident and notorious, that every one, I know, has already prevented me therein,
But I wave it, Because it seems to be a thing altogether unnecessary to bestow any Labour that Way, where the case is so evident and notorious, that every one, I know, has already prevented me therein,
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And besides, because (to speak sincerely) I look upon this as an Argument far more fit for Tears than Speech. And therefore one thing only I shall venture to add, as to my own particular;
And beside, Because (to speak sincerely) I look upon this as an Argument Far more fit for Tears than Speech. And Therefore one thing only I shall venture to add, as to my own particular;
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Of which whatsoever has been lately said, or done by some Men to the contrary, has served only (if possible) still more to confirm me in the Truth of my own Principles.
Of which whatsoever has been lately said, or done by Some Men to the contrary, has served only (if possible) still more to confirm me in the Truth of my own Principles.
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and that thy Church, being always preserved from false Teachers and Apostles, may be ordered and guided by faithful and true Pastors, through Jesus Christ our Lord. Amen. FINIS.
and that thy Church, being always preserved from false Teachers and Apostles, may be ordered and guided by faithful and true Pastors, through jesus christ our Lord. Amen. FINIS.
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