These two are both the commanding and the dividing Principles of all our Actions: For whosoever acts in opposition to one, does it alwaies in behalfe of the other.
These two Are both the commanding and the dividing Principles of all our Actions: For whosoever acts in opposition to one, does it always in behalf of the other.
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and giving them a Commission, together with instructions for the Execution of it. He would have them fully acquainted with the Nature and Extent of their Office;
and giving them a Commission, together with instructions for the Execution of it. He would have them Fully acquainted with the Nature and Extent of their Office;
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Supposing (I conceive) that upon such an Undertaking, the more learned his Ministers were, they would prove never the less faithful. And thus having fitted them,
Supposing (I conceive) that upon such an Undertaking, the more learned his Ministers were, they would prove never the less faithful. And thus having fitted them,
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and no less hard even to discern some of them, possibly being under Sheeps cloathing; and so by the advantage of that dress, sooner felt, than discovered:
and no less hard even to discern Some of them, possibly being under Sheep clothing; and so by the advantage of that dress, sooner felt, than discovered:
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Innocence is the best caution, and we may unite the expression to be wise as a Serpent, is to be harmless as a Dove. Innocence is like a polish'd Armour; it adorns, and it defends.
Innocence is the best caution, and we may unite the expression to be wise as a Serpent, is to be harmless as a Dove. Innocence is like a polished Armour; it adorns, and it defends.
In summe, he tells them, that the opposition they should meet with, was the greatest imaginable, from the 16. to the 26. v. but in the ensuing verses he promises them an equal proportion of assistance;
In sum, he tells them, that the opposition they should meet with, was the greatest imaginable, from the 16. to the 26. v. but in the ensuing Verses he promises them an equal proportion of assistance;
which if it were not an Argument of force enough to out-weigh the fore mentioned discouragements, he casts into the Ballance, the promise of a Reward to such as should Execute,
which if it were not an Argument of force enough to outweigh the before mentioned discouragements, he Cast into the Balance, the promise of a Reward to such as should Execute,
The Reward in the former verse, Whosoever shall confess me before men, &c. the puishment in this, But whosoever shall deny, &c. As if by way of preoccupation he should have said, Well:
The Reward in the former verse, Whosoever shall confess me before men, etc. the punishment in this, But whosoever shall deny, etc. As if by Way of preoccupation he should have said, Well:
and peculiarly to that in the 8. Mark 38. VVhosoever therefore shall be ashamed of me and my words, in this adulterous and sinfull generation, of him also shall the Sun of man be ashamed,
and peculiarly to that in the 8. Mark 38. Whosoever Therefore shall be ashamed of me and my words, in this adulterous and sinful generation, of him also shall the Sun of man be ashamed,
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These words are a Comment upon my Text. 1. What is here in the Text called a denying of Christ, is there termed a being ashamed of him, that is, in those words the Cause is expressed, and here the Effect:
These words Are a Comment upon my Text. 1. What is Here in the Text called a denying of christ, is there termed a being ashamed of him, that is, in those words the Cause is expressed, and Here the Effect:
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First Peter is ashamed of Christ, then he denyes him. 2. What is here termed a denying of Christ, is there called a being ashamed of Christ and his words: Christs truths are his second Self.
First Peter is ashamed of christ, then he Denies him. 2. What is Here termed a denying of christ, is there called a being ashamed of christ and his words: Christ truths Are his second Self.
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The Term Adulterous I conceive may chiefly relate to the Jews who being nationally espoused to God by Covenant, every sin of theirs was in a peculiar manner spirituall Adultery. 4. What is here said, I will deny him before my Father, is there expressed:
The Term Adulterous I conceive may chiefly relate to the jews who being nationally espoused to God by Covenant, every since of theirs was in a peculiar manner spiritual Adultery. 4. What is Here said, I will deny him before my Father, is there expressed:
and what is the denial here chiefly intended. 2. To shew what are the causes that induce men to a denial of Christ and his truths. 3. To shew how farre a man may consult his safety in time of persecution, without denying Christ. 4. To shew what is imported in Christs denying us before his Father in Heaven. 5. To apply all to the present Occasion.
and what is the denial Here chiefly intended. 2. To show what Are the Causes that induce men to a denial of christ and his truths. 3. To show how Far a man may consult his safety in time of persecution, without denying christ. 4. To show what is imported in Christ denying us before his Father in Heaven. 5. To apply all to the present Occasion.
But before I enter upon these, I must briefly premise this, that though the Text and the Doctrine run peremptory and absolute, Whosoever denyes Christ, shall assuredly be denyed by him:
But before I enter upon these, I must briefly premise this, that though the Text and the Doctrine run peremptory and absolute, Whosoever Denies christ, shall assuredly be denied by him:
yet still there is a tacit condition in the words supposed, unless repentance intervene. For this and many other Scriptures, though as to their formall terms they are Absolute,
yet still there is a tacit condition in the words supposed, unless Repentance intervene. For this and many other Scriptures, though as to their formal terms they Are Absolute,
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This premised, I come now to discusse the first thing, viz. How many wayes Christ and his truths may be denyed, &c. Here first in generall I assert, that we may deny him in all those acts that are capable of being morally good or evill:
This premised, I come now to discuss the First thing, viz. How many ways christ and his truths may be denied, etc. Here First in general I assert, that we may deny him in all those acts that Are capable of being morally good or evil:
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those are the proper Scene in which we act our confessions or denials of him. Accordingly therefore all wayes of denying Christ I shall comprise under these three.
those Are the proper Scene in which we act our confessions or denials of him. Accordingly Therefore all ways of denying christ I shall comprise under these three.
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as the Deity of Christ, the Trinity of Persons? if they are not in themselves disputable, why are they so much disputed? Indeed I believe if we trace these disputes to their originall cause we shall find, that they never sprung from a reluctancy in Reason to embrace them.
as the Deity of christ, the Trinity of Persons? if they Are not in themselves disputable, why Are they so much disputed? Indeed I believe if we trace these disputes to their original cause we shall find, that they never sprung from a reluctancy in Reason to embrace them.
if it is revealed by God, and we are certain of the Revelation. These two supposed, these disputes must needs arise only from curiosity and singularity;
if it is revealed by God, and we Are certain of the Revelation. These two supposed, these disputes must needs arise only from curiosity and singularity;
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and derive the letter from Christ, but the signification from themselves, they cannot be said properly to assent so much as to the words of the Scripture.
and derive the Letter from christ, but the signification from themselves, they cannot be said properly to assent so much as to the words of the Scripture.
Whether those that hold the fundamentalls of faith, may deny Christ damnably, in respect of those superstructures and consequences that arise from them? I answer in brief by fundamentall truths are understood, 1. Either such without the belief of which we cannot be saved, or, 2. such, the belief of which is sufficient to save:
Whither those that hold the fundamentals of faith, may deny christ damnably, in respect of those superstructures and consequences that arise from them? I answer in brief by fundamental truths Are understood, 1. Either such without the belief of which we cannot be saved, or, 2. such, the belief of which is sufficient to save:
Now our words are the interpreters of our hearts the transcripts of the judgment with some further addition of good or evill. He that interprets usually enlarges.
Now our words Are the Interpreters of our hearts the transcripts of the judgement with Some further addition of good or evil. He that interprets usually enlarges.
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Thus the Jewes & the Pharisees denyed Christ. We know that this man is a sinner, Joh. 9.24. and a deceiver, Mat. 27.63. and he casts out divels by the prince of the divels.
Thus the Jews & the Pharisees denied christ. We know that this man is a sinner, John 9.24. and a deceiver, Mathew 27.63. and he Cast out Devils by the Prince of the Devils.
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and the cry of their great ones? If Godly, why do they wallow and steep in all carnalities of the world, under pretence of Christian liberty? Why do they make Religion ridiculous by pretending to Prophecy,
and the cry of their great ones? If Godly, why do they wallow and steep in all Carnalities of the world, under pretence of Christian liberty? Why do they make Religion ridiculous by pretending to Prophecy,
and the pluralities preached against, & retained, and the Arbitrary Government of many? When such men Preach of self-denial and humility I cannot but think of Seneca, who praised Poverty,
and the pluralities preached against, & retained, and the Arbitrary Government of many? When such men Preach of self-denial and humility I cannot but think of Senecca, who praised Poverty,
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But it is an easie matter to commend patience, when there is no danger of any triall, to extoll humility in the midst of honours, to begin a Fast after dinner.
But it is an easy matter to commend patience, when there is no danger of any trial, to extol humility in the midst of honours, to begin a Fast After dinner.
But O how Christ will deal with such persons when he shall draw forth all their Actions bare and stript from this decieving vail of their heavenly speeches!
But O how christ will deal with such Persons when he shall draw forth all their Actions bore and stripped from this decieving Vail of their heavenly Speeches!
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Answer 1. I conceive if the words are taken as they were particularly and personally directed to the Apostles upon the occasion of their mission to preach the Gospel,
Answer 1. I conceive if the words Are taken as they were particularly and personally directed to the Apostles upon the occasion of their mission to preach the Gospel,
and the reason to prove, that this was then Principally intended, is this; Because this was the truth in those dayes chiefly opposed, and most disbelieved, as appeares,
and the reason to prove, that this was then Principally intended, is this; Because this was the truth in those days chiefly opposed, and most disbelieved, as appears,
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& Baptisme was administred to such as did but profess this, 8. Act. 37, 38. And indeed as this one Aphorisme Jesus Christ is the Son of God, is vertually and eminently the whole Gospel,
& Baptism was administered to such as did but profess this, 8. Act. 37, 38. And indeed as this one Aphorism jesus christ is the Son of God, is virtually and eminently the Whole Gospel,
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For he that acknowledges Christ to be the Son of God, by the same does consequentially acknowledge that he is to be believed and obeyed, in whatsoever he does enjoyne and deliver to the Sons of men:
For he that acknowledges christ to be the Son of God, by the same does consequentially acknowledge that he is to be believed and obeyed, in whatsoever he does enjoin and deliver to the Sons of men:
As for the manner of our denying the Deity of Christ here prohibited, I conceive it was by words and oral expressions verbally to deny, and dis-acknowledge it:
As for the manner of our denying the Deity of christ Here prohibited, I conceive it was by words and oral expressions verbally to deny, and disacknowledge it:
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and to all persons, though delivered only upon a particular occasion to the Apostles (as I suppose they are to be understood) so I think they comprehend all the three wayes mentioned of confessing or denying Christ:
and to all Persons, though Delivered only upon a particular occasion to the Apostles (as I suppose they Are to be understood) so I think they comprehend all the three ways mentioned of confessing or denying christ:
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but principally in respect of practice and that 1. Because by this he is most honoured or dishonoured. 2. Because without this the other two cannot save. 3. Because those who are ready enough to confesse both in judgment and profession, are for the most part very prone to deny him shamefully in their doings.
but principally in respect of practice and that 1. Because by this he is most honoured or dishonoured. 2. Because without this the other two cannot save. 3. Because those who Are ready enough to confess both in judgement and profession, Are for the most part very prove to deny him shamefully in their doings.
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The Heathens derided the Christians, that still they required and pressed belief, and well they might (say they) since the Articles of their Religion are so absurd, that upon Principles of Science they can never win assent.
The heathens derided the Christians, that still they required and pressed belief, and well they might (say they) since the Articles of their Religion Are so absurd, that upon Principles of Science they can never win assent.
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It is easy to draw it forth and demonstrate, how upon this score the chief Heresies that now are said to trouble the Church, do oppose and deny the most important truths in Divinity.
It is easy to draw it forth and demonstrate, how upon this score the chief Heresies that now Are said to trouble the Church, do oppose and deny the most important truths in Divinity.
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What (saies he) can the same Person be God and man? the Creature and the Creator? can we ascribe such attributes to the same thing, whereof one implyes a Negation and a Contradiction of the other? Can be be also Finite and Infinite,
What (Says he) can the same Person be God and man? the Creature and the Creator? can we ascribe such attributes to the same thing, whereof one Implies a Negation and a Contradiction of the other? Can be be also Finite and Infinite,
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then Divinity? If we say that he must have bin God, because he was to mediate between us and God, by the same reason they will reply, we should need a Mediator between us and Christ, who is equally God, equally offended.
then Divinity? If we say that he must have been God, Because he was to mediate between us and God, by the same reason they will reply, we should need a Mediator between us and christ, who is equally God, equally offended.
and what is it else to require and need no satisfaction, then for one to satisfie himself? Next comes in the Denyer of the Decrees and free grace of God.
and what is it Else to require and need no satisfaction, then for one to satisfy himself? Next comes in the Denier of the Decrees and free grace of God.
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if not (as we must say) is this to be Justified to have that accounted yours, that is not yours? But again, did you ever hear of any man made rich or wise by imputation? why then Righteous or Just? Now these seeming Paradoxes, attending Gospel truths, cause men of weak prejudiced intellectualls to deny them,
if not (as we must say) is this to be Justified to have that accounted yours, that is not yours? But again, did you ever hear of any man made rich or wise by imputation? why then Righteous or Just? Now these seeming Paradoxes, attending Gospel truths, cause men of weak prejudiced intellectuals to deny them,
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2. The Second thing causing men to deny the truths of Christ, is their Unprofitableness. And no wonder if here men forsake the truth and assert interest.
2. The Second thing causing men to deny the truths of christ, is their Unprofitableness. And no wonder if Here men forsake the truth and assert Interest.
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or satisfie his hunger with a Notion? Did ever any one live upon Propositions? The restimony of Brutus concerning vertue, is the apprehension of most concerning truth:
or satisfy his hunger with a Notion? Did ever any one live upon Propositions? The restimony of Brutus Concerning virtue, is the apprehension of most Concerning truth:
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How Christ is made to truckle under the world, and how his truths are denyed and shuffled with for profit and pelf, the clearest proof would be by Induction and Example.
How christ is made to truckle under the world, and how his truths Are denied and shuffled with for profit and pelf, the Clearest proof would be by Induction and Exampl.
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Christ is sometimes pleased to make the profession of himself costly, and a man cannot buy the truth but he must pay down his life and his dearest blood for it.
christ is sometime pleased to make the profession of himself costly, and a man cannot buy the truth but he must pay down his life and his dearest blood for it.
We know their usage was such as Christ foretold, he sent them to Wolves, and the common course then was Christianes ad Leones. For a man to give his name to Christianity in those dayes, was to list himself a Martyr,
We know their usage was such as christ foretold, he sent them to Wolves, and the Common course then was Christians and Leones. For a man to give his name to Christianity in those days, was to list himself a Martyr,
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Neither was it a single death only that then attended this profession, but the terrour and sharpness of it was redoubled in the manner and circumstance.
Neither was it a single death only that then attended this profession, but the terror and sharpness of it was redoubled in the manner and circumstance.
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Wit and Malice conspired to find out such tortures, such deaths, and those of such incredible anguish, that only the manner of dying was the punishment, Death it self the deliverance.
Wit and Malice conspired to find out such tortures, such death's, and those of such incredible anguish, that only the manner of dying was the punishment, Death it self the deliverance.
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To be a Martyr signifies only to witness the truth of Christ, but the witnessing of the truth was then so generally attended with this Event, that Martyrdom now signifies not only to witness, but to witness by death.
To be a Martyr signifies only to witness the truth of christ, but the witnessing of the truth was then so generally attended with this Event, that Martyrdom now signifies not only to witness, but to witness by death.
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The word besides its own signification importing their practice. And since Christians have been freed from Heathens, Christians themselves have turned persecutors.
The word beside its own signification importing their practice. And since Christians have been freed from heathens, Christians themselves have turned persecutors.
Now when Christ and truth are upon these terms, that men cannot confess him, but upon pain of death, the reason of their Aposcacy and Denial is clear, men will be wise and leave Truth and misery to such as love it, they are resolved to be Cunning, let others run the hazard of being Sincere.
Now when christ and truth Are upon these terms, that men cannot confess him, but upon pain of death, the reason of their Aposcacy and Denial is clear, men will be wise and leave Truth and misery to such as love it, they Are resolved to be Cunning, let Others run the hazard of being Sincere.
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And if it comes to this that they must either renounce Religion, deny and Blaspheme Christ, forfeit their lives to the fire or the sword, it is but inverting Iobs wives advice, Curse God and live.
And if it comes to this that they must either renounce Religion, deny and Blaspheme christ, forfeit their lives to the fire or the sword, it is but inverting Jobs wives Advice, Curse God and live.
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3. We proceed now to the Third thing, which is to shew, how farre a man may consult his safety, &c. This he may do two wayes. 1. By withdrawing his Person.
3. We proceed now to the Third thing, which is to show, how Far a man may consult his safety, etc. This he may do two ways. 1. By withdrawing his Person.
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But now to shew when it is our duty, and when unlawfull to take these courses, by some general rule of a perpetual, never-failing truth, none ever would yet presume:
But now to show when it is our duty, and when unlawful to take these courses, by Some general Rule of a perpetual, never-failing truth, none ever would yet presume:
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For, as Aristotle saies, We are not to expect Demonstrations in Ethicks, or Politicks, nor to build certain rules upon the contingency of humane Actions:
For, as Aristotle Says, We Are not to expect Demonstrations in Ethics, or Politics, nor to built certain rules upon the contingency of humane Actions:
So, in as much as our flying from persecution, our confessing, or concealing persecuted Truths, vary and change their very nature, according to different circumstances of time, place,
So, in as much as our flying from persecution, our confessing, or concealing persecuted Truths, vary and change their very nature, according to different Circumstances of time, place,
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for the Precept was particular, and concerned only the Apostles; and that but for that time in which they were then sent to the Jewes, at which time Christ kept them as a reserve for the future:
for the Precept was particular, and concerned only the Apostles; and that but for that time in which they were then sent to the Jews, At which time christ kept them as a reserve for the future:
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And were it put to my choice, I think I should chuse rather with spitting and scorn to be tumbled into the dust in blood, bearing witness to any known Truth of our dear Lord,
And were it put to my choice, I think I should choose rather with spitting and scorn to be tumbled into the dust in blood, bearing witness to any known Truth of our dear Lord,
And here we will consider: 1. The Action it self, He will deny them. 2. The Circumstance of the Action, He will deny them before his Father, and the holy Angels. 1. Concerning the first;
And Here we will Consider: 1. The Actium it self, He will deny them. 2. The Circumstance of the Actium, He will deny them before his Father, and the holy Angels. 1. Concerning the First;
and the Gospel upbraiding him, the Divel, his grand Accuser, drawing his Indictment; numbring his sins with the greatest exactness, and aggravating them with the cruellest bitterness;
and the Gospel upbraiding him, the devil, his grand Accuser, drawing his Indictment; numbering his Sins with the greatest exactness, and aggravating them with the Cruellest bitterness;
if there was so much dread in his looks when he stood as Prisoner, how much greater will it be when he sits as a Judg? If it was so fearfull when he looked his Denyer into Repentance, what will it be when he shall look him into Destruction? Believe it when we shall hear an Accusation from an Advocate, our Eternall doome from our Intercessour, it will convince us that a Deniall of Christ is something more than a few transitory words:
if there was so much dread in his looks when he stood as Prisoner, how much greater will it be when he sits as a Judge? If it was so fearful when he looked his Denier into Repentance, what will it be when he shall look him into Destruction? Believe it when we shall hear an Accusation from an Advocate, our Eternal doom from our Intercessor, it will convince us that a Denial of christ is something more than a few transitory words:
What trembling, what out-cries, what astonishment will there be upon the pronoucing this sentence! Every word vvill come upon the sinner like an Arrovv striking through his reines;
What trembling, what Outcries, what astonishment will there be upon the pronouncing this sentence! Every word will come upon the sinner like an Arrow striking through his reins;
unless vve can imagine, that those vvhom Mercy has condemned Justice vvill absolve. 2. For the Circumstance, He will deny us before his Father, and the holy Angels.
unless we can imagine, that those whom Mercy has condemned justice will absolve. 2. For the Circumstance, He will deny us before his Father, and the holy Angels.
Judg all the world, whether what he so dispised in the other life, he deserves to enjoy in this? How will the condemned sinner then crawle forth, and appear in his filth and shame before that undefiled Tribunall,
Judge all the world, whither what he so despised in the other life, he deserves to enjoy in this? How will the condemned sinner then crawl forth, and appear in his filth and shame before that undefiled Tribunal,
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like a Toade or a Snake in a Kings presence Chamber. Nothing so irksome as to have ones folly displaied before the Prudent: ones impurity before the Pure.
like a Toad or a Snake in a Kings presence Chamber. Nothing so irksome as to have ones folly displayed before the Prudent: ones impurity before the Pure.
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But there is one truth that concerns both Ministery & Magistracy, and All, which is opposed by those who affirm, that none ought to Govern upon the Earth but Christ in person: Absurdly;
But there is one truth that concerns both Ministry & Magistracy, and All, which is opposed by those who affirm, that none ought to Govern upon the Earth but christ in person: Absurdly;
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They affirm also, that the Wicked have no right to their Estates, but only the Faithfull, that is, themselves, ought to possess the Earth. And it is not to be questioned,
They affirm also, that the Wicked have no right to their Estates, but only the Faithful, that is, themselves, ought to possess the Earth. And it is not to be questioned,
and amongst these, the chief of them, and such who most fall in your way, the Ministers, I say, that dispised, abject, oppressed sort of men, the Ministers;
and among these, the chief of them, and such who most fallen in your Way, the Ministers, I say, that despised, abject, oppressed sort of men, the Ministers;
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And as for their discouragement, in the Courts of the Law, I shall only note this, that for these many years last past, it has been the constant observation of all, that if a Minister had a Cause depending in the Court, it was ten to one but it went against him.
And as for their discouragement, in the Courts of the Law, I shall only note this, that for these many Years last past, it has been the constant observation of all, that if a Minister had a Cause depending in the Court, it was ten to one but it went against him.
but if it be thus used to undermine Christ in his Servants, beware that such Judgments passed upon them, doe not fetch down Gods Judgments upon the Land;
but if it be thus used to undermine christ in his Servants, beware that such Judgments passed upon them, do not fetch down God's Judgments upon the Land;
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as it is easie to prognosticate from those many worthy Petitions preferred against them, for which the well-affected Petitioners will one day receive but small Thanks from the Court of Heaven. But however their Causes speed in your Tribunals, know that Christ himself will recognize them in a greater.
as it is easy to prognosticate from those many worthy Petitions preferred against them, for which the Well-affected Petitioners will one day receive but small Thanks from the Court of Heaven. But however their Causes speed in your Tribunals, know that christ himself will recognise them in a greater.
whose infamy is not so great, but it is sometimes less then his perill. A Coward does not alwaies scape with disgrace, but sometimes also he loses his life:
whose infamy is not so great, but it is sometime less then his peril. A Coward does not always escape with disgrace, but sometime also he loses his life:
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And therefore the advancement and Scepter of Jeroboam was in that sence only the work of God, in which it is said, 3. Amos 6. that there is no evill in the City which the Lord has not done.
And Therefore the advancement and Sceptre of Jeroboam was in that sense only the work of God, in which it is said, 3. Amos 6. that there is no evil in the city which the Lord has not done.
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Such was afterwards the way of Mahomet, to the Tyrant to joyne the Impostor, and what he had got by the Sword to confirm by the Alcaron; raising his empire upon two Pillars, Conquest, and inspiration.
Such was afterwards the Way of Mahomet, to the Tyrant to join the Impostor, and what he had god by the Sword to confirm by the alcaron; raising his empire upon two Pillars, Conquest, and inspiration.
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Where upon the King took counsel, and made two Calves of Gold, and said unto them, it is too much for you to go up to Ierusalem, be hold thy Gods O Israel.
Where upon the King took counsel, and made two Calves of Gold, and said unto them, it is too much for you to go up to Ierusalem, be hold thy God's Oh Israel.
and therefore strictly enjoyn, that none henceforth presume to repair to the Temple at Ierusalem, especially since God is not tyed to any place or form of Worship;
and Therefore strictly enjoin, that none henceforth presume to repair to the Temple At Ierusalem, especially since God is not tied to any place or from of Worship;
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therefore both for the ease of the people, as also for the advancement of Religion, we require and command, that all henceforth forbear going up to Ierusalem.
Therefore both for the ease of the people, as also for the advancement of Religion, we require and command, that all henceforth forbear going up to Ierusalem.
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Questionless these, and such other Reasons the Impostor used to insinuate his devout Idolatry. And thus the Calves were set up, to which Oxen must be sacrificed;
Questionless these, and such other Reasons the Impostor used to insinuate his devout Idolatry. And thus the Calves were Set up, to which Oxen must be sacrificed;
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Hereupon to the Calves he adds a Commission, for the approving, trying, and admitting the Rascality and lowest of the people to minister in that service:
Hereupon to the Calves he adds a Commission, for the approving, trying, and admitting the Rascality and lowest of the people to minister in that service:
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and so countenances by his example, what he had enjoyned by his command in the 11. v. of this chapter, And Jeroboam stood by the Altar to burn Incense.
and so countenances by his Exampl, what he had enjoined by his command in the 11. v. of this chapter, And Jeroboam stood by the Altar to burn Incense.
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But Ieroboam rested not here, but while he was busie in his work, and a Prophet immediately sent by God declares against his Idolatry, he endeavours to seize upon,
But Jeroboam rested not Here, but while he was busy in his work, and a Prophet immediately sent by God declares against his Idolatry, he endeavours to seize upon,
But it was a naturall transition, and no wayes wonderfull to see him that stood affronting God with false Incense in the right hand, persecuting with the left,
But it was a natural transition, and no ways wonderful to see him that stood affronting God with false Incense in the right hand, persecuting with the left,
Now if we lay all these things together, and consider the parts, rise, and degrees of his sin, we shall find, that it was not for nothing, that the Spirit of God,
Now if we lay all these things together, and Consider the parts, rise, and Degrees of his since, we shall find, that it was not for nothing, that the Spirit of God,
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For it represents him, first incroaching upon the Civil Government, thence changing that of the Church, debasing the Office that God had made sacred, introducing a false way of Worship, destroying the right.
For it represents him, First encroaching upon the Civil Government, thence changing that of the Church, debasing the Office that God had made sacred, introducing a false Way of Worship, destroying the right.
Hence nothing so frequent, as for the Spirit of God to express wicked, irreligious Kings, by comparing them to Ahab or Jeroboam. It being usual to make the first and most eminent in any kind, not only the Standard for Comparison,
Hence nothing so frequent, as for the Spirit of God to express wicked, irreligious Kings, by comparing them to Ahab or Jeroboam. It being usual to make the First and most eminent in any kind, not only the Standard for Comparison,
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And as Dionysius Vossius observes in his Notes upon Moses Maimonides, the first way that was used, long before Temples were either built, or thought lawfull.
And as Dionysius Voss observes in his Notes upon Moses Maimonides, the First Way that was used, long before Temples were either built, or Thought lawful.
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as absolutely and alwaies unlawfull in it self, but only after the Temple was built, and that God had professed to put his Name in that place, and no other:
as absolutely and always unlawful in it self, but only After the Temple was built, and that God had professed to put his Name in that place, and no other:
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Therefore what was lawfull in the practice of Samuel and Solomon before the Temple was in being, was now detestable in Ieroboam, since it was constituted by God the only place for his worship.
Therefore what was lawful in the practice of Samuel and Solomon before the Temple was in being, was now detestable in Jeroboam, since it was constituted by God the only place for his worship.
Because the Apostles & Primitive Christians preached in houses, and had only private meetings, in regard they were under persecution, and had no Churches;
Because the Apostles & Primitive Christians preached in houses, and had only private meetings, in regard they were under persecution, and had no Churches;
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The Hebrew word which we render to Consecrate, signifies to fill the hand, which indeed imports the manner of Consecration, which was done by filling the hand:
The Hebrew word which we render to Consecrate, signifies to fill the hand, which indeed imports the manner of Consecration, which was done by filling the hand:
As our Ordination in the Christian Church, is said to have been heretofore transacted by the Bishops delivering of the Bible into the hands of him that was to be ordained, whereby he received power Ministerially to dispense the mysteries contained in it,
As our Ordination in the Christian Church, is said to have been heretofore transacted by the Bishops delivering of the bible into the hands of him that was to be ordained, whereby he received power Ministerially to dispense the Mysteres contained in it,
There remains nothing else to be explained in the words, I shall therefore now draw forth the sense of them in these two Propositions, 1. The surest means to strengthen,
There remains nothing Else to be explained in the words, I shall Therefore now draw forth the sense of them in these two Propositions, 1. The Surest means to strengthen,
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For the prosecution of the former we are to shew, 1. The truth of the assertion, that it is so. 2. The reason of the assertion why and whence it is so.
For the prosecution of the former we Are to show, 1. The truth of the assertion, that it is so. 2. The reason of the assertion why and whence it is so.
1. For the truth of it, it is abundantly evinced from all Records both of Divine and Prophane History, in which he that runs may read the ruine of the State in the destruction of the Church,
1. For the truth of it, it is abundantly evinced from all Records both of Divine and Profane History, in which he that runs may read the ruin of the State in the destruction of the Church,
For since there is a naturall reluctancy between the Judgment and the Appetite, the former respecting what is honest, the latter what is pleasing, which two qualifications seldome concurre in the same thing,
For since there is a natural reluctancy between the Judgement and the Appetite, the former respecting what is honest, the latter what is pleasing, which two qualifications seldom concur in the same thing,
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Now therefore that which proposes the greatest and most sutable rewards to obedience, & the greatest terrors & punishments to disobedience, doubtless is the most likely to inforce one, and prevent the other.
Now Therefore that which proposes the greatest and most suitable rewards to Obedience, & the greatest terrors & punishments to disobedience, doubtless is the most likely to enforce one, and prevent the other.
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I say these two things, eternal happiness and eternal misery, meeting with a perswasion that the soul is immortall, are without controversie of all others, the first the most desirable,
I say these two things, Eternal happiness and Eternal misery, meeting with a persuasion that the soul is immortal, Are without controversy of all Others, the First the most desirable,
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Were it not for these, Civill government were not able to stand before the prevailing swing of corrupt nature, which would know no Honesty but Advantage, no Duty but in Pleasure,
Were it not for these, Civil government were not able to stand before the prevailing swing of corrupt nature, which would know no Honesty but Advantage, no Duty but in Pleasure,
Were not these frequently thundred into the understandings of men, the Magistrate might enact, order and proclaim, Proclamations might be hung upon Walls and Posts,
Were not these frequently thundered into the understandings of men, the Magistrate might enact, order and proclaim, Proclamations might be hung upon Walls and Posts,
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that he had very jocundly passed over his life in such courses, and he that would not for fifty years pleasure, endure half an hours pain, deserved to dye a worse death then himself:
that he had very jocundly passed over his life in such courses, and he that would not for fifty Years pleasure, endure half an hours pain, deserved to die a Worse death then himself:
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but because it was their office to dispence Religion, they were diffused over all the Tribes, that they might be continually preaching to the rest, their duty to God;
but Because it was their office to dispense Religion, they were diffused over all the Tribes, that they might be continually preaching to the rest, their duty to God;
Yea so near is the connexion between the Civil state, and Religious, that heretofore, if you look upon well regulated, civilized, heathen Nations, you will find the Government and the Priesthood united in the same person:
Yea so near is the connexion between the Civil state, and Religious, that heretofore, if you look upon well regulated, civilized, heathen nations, you will find the Government and the Priesthood united in the same person:
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when he took the Kingly government upon himself, by his own choice, seconded by Divine institution, vested the Priesthood in his brother Aaron, both whose concernments were so coupled, that if Nature had not,
when he took the Kingly government upon himself, by his own choice, seconded by Divine Institution, vested the Priesthood in his brother Aaron, both whose concernments were so coupled, that if Nature had not,
Had he effected it, doubtless there would not have been such scuffles between him and the Bishop of Rome; the civil Interest of the State would not have been undermined by an Adverse Interest, mannaged by the specious and potent pretences of Religion.
Had he effected it, doubtless there would not have been such scuffles between him and the Bishop of Room; the civil Interest of the State would not have been undermined by an Adverse Interest, managed by the specious and potent pretences of Religion.
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or with the happy or miserable state of the Soul after death, and therefore this availes little to procure obedience, and consequently to advance Government. I answer by consession:
or with the happy or miserable state of the Soul After death, and Therefore this avails little to procure Obedience, and consequently to advance Government. I answer by Confessi:
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but the Unprepossessed on the one hand, and the well disposed on the other, who both together make much the major part of the world, are very apt to be affected with a due fear of these things:
but the Unprepossessed on the one hand, and the well disposed on the other, who both together make much the Major part of the world, Are very apt to be affected with a due Fear of these things:
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And Religion accommodating it selfe to the Generality, though not to every particular temper, sufficiently secures Government, in as much as that stands or falls according to the Behaviour of the multitude.
And Religion accommodating it self to the Generality, though not to every particular temper, sufficiently secures Government, in as much as that Stands or falls according to the Behaviour of the multitude.
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Wherefore, having proved the dependance of Government upon Religion, I shall now demonstrate, That the safety of Government depends upon the Truth of Religion.
Wherefore, having proved the dependence of Government upon Religion, I shall now demonstrate, That the safety of Government depends upon the Truth of Religion.
and so much as any Religion has of Falsity, it loses of strength and existence. Falsity gains Authority only from ignorance, and therefore is in danger to be known;
and so much as any Religion has of Falsity, it loses of strength and existence. Falsity gains authority only from ignorance, and Therefore is in danger to be known;
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And men will then not only cast off Obedience to the Civil Magistrate, but they will do it with disdain and rage, that they have been deceived so long, and brought to do that out of Conscience which was imposed upon them out of design:
And men will then not only cast off obedience to the Civil Magistrate, but they will do it with disdain and rage, that they have been deceived so long, and brought to do that out of Conscience which was imposed upon them out of Design:
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'Tis not to be doubted, but the absurdity of Jeroboams Calves, made many Israelites turn subjects to Rehoboams Government, that they might be Proselites to his Religion.
It's not to be doubted, but the absurdity of Jeroboams Calves, made many Israelites turn subject's to Rehoboams Government, that they might be Proselytes to his Religion.
But you will say, What Government more sure and absolute then the Turkish, and yet what Religion more false? Therefore certainly Government may stand sure and strong, be the Religion professed never so absurd.
But you will say, What Government more sure and absolute then the Turkish, and yet what Religion more false? Therefore Certainly Government may stand sure and strong, be the Religion professed never so absurd.
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as we se it happens in the Turks, the best part of whose Policy, supposing the absurdity of their Religion, is this, that they prohibit Schools of Learning;
as we see it happens in the Turks, the best part of whose Policy, supposing the absurdity of their Religion, is this, that they prohibit Schools of Learning;
for Mahomet, having promised to come and visit his Followers, and translate them to Paradise after a thousand years, this being expired, many of the Persians began to doubt and smell the cheat, till the Mufti or chief Priest told them, that it was a mistake in the figure,
for Mahomet, having promised to come and visit his Followers, and translate them to Paradise After a thousand Years, this being expired, many of the Persians began to doubt and smell the cheat, till the Mufti or chief Priest told them, that it was a mistake in the figure,
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Hence Machiavel himselfe, in his Animadversions upon Livy, makes it appear, that the Weaknesse of Italy, which was once so strong, was caused by the corrupt practises of the Papacy, in depraving,
Hence Machiavel himself, in his Animadversions upon Livy, makes it appear, that the Weakness of Italy, which was once so strong, was caused by the corrupt practises of the Papacy, in depraving,
and misusing Religion to that purpose, which he, though himself a Papist sayes could not have hapned, had the Christan Religion been kept in its first, and native simplicity.
and misusing Religion to that purpose, which he, though himself a Papist Says could not have happened, had the Christian Religion been kept in its First, and native simplicity.
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1. If Government depends upon Religion, then this shews the pestilential design of those that attempt to disjoyn the Civil and Ecclesiastical Interests, setting the latter wholly out of the Tuition of the former.
1. If Government depends upon Religion, then this shows the pestilential Design of those that attempt to disjoin the Civil and Ecclesiastical Interests, setting the latter wholly out of the Tuition of the former.
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The Ministery will be one day found according to Christs word, the salt of the earth, the onely thing that keeps Societies of men from stench and corruption.
The Ministry will be one day found according to Christ word, the salt of the earth, the only thing that keeps Societies of men from stench and corruption.
as it is in a Building, where the upper part is supported by the lower; the Church resembling the foundation, which indeed is the lowest part, but the most considerable.
as it is in a Building, where the upper part is supported by the lower; the Church resembling the Foundation, which indeed is the lowest part, but the most considerable.
when the Priest perswaded them, that whosoever dyed in that Expedition was a Martyr? Those that will not be convinced what a help this is to the Magistracy, would find how considerable it is,
when the Priest persuaded them, that whosoever died in that Expedition was a Martyr? Those that will not be convinced what a help this is to the Magistracy, would find how considerable it is,
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and the Minister steps in, and tels me, that I offend God, and ruin my soul if I obey that command, it's easie to see a greater force in this persuasion from the advantage of its ground.
and the Minister steps in, and tells me, that I offend God, and ruin my soul if I obey that command, it's easy to see a greater force in this persuasion from the advantage of its ground.
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And if Divines once begin to curse Meros, we shall see that Lovi can use the Sword as well as Simeon; and although Ministers doe not handle, yet they can employ it.
And if Divines once begin to curse Meros, we shall see that Love can use the Sword as well as Simeon; and although Ministers do not handle, yet they can employ it.
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For I have read heretofore of some, that having conceived an irreconcilable hatred of the Civil Magistrate, prevailed with men so far that they went to resist him even out of conscience,
For I have read heretofore of Some, that having conceived an irreconcilable hatred of the Civil Magistrate, prevailed with men so Far that they went to resist him even out of conscience,
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2. If the safety of Government is founded upon the truth of Religion, then this shews the danger of any thing that may make even the true Religion suspected to be false.
2. If the safety of Government is founded upon the truth of Religion, then this shows the danger of any thing that may make even the true Religion suspected to be false.
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In the first of Queen Mary, the Protestant Religion was persecuted with Fire and Faggor, by Law and publick counsel, of the same persons, who had so lately established it.
In the First of Queen Marry, the Protestant Religion was persecuted with Fire and Faggor, by Law and public counsel, of the same Persons, who had so lately established it.
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Upon the coming in of Queen Elizabeth, Religion was changed again, and within a few daies the publick Council of the Nation made it death for a Priest to convert any man to that Religion, which before with so much eagerness of Zeal had been restored.
Upon the coming in of Queen Elizabeth, Religion was changed again, and within a few days the public Council of the nation made it death for a Priest to convert any man to that Religion, which before with so much eagerness of Zeal had been restored.
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So that it is observed by an Author, that in the space of twelve years there were four changes about Religion made in England, and that by the publick Council,
So that it is observed by an Author, that in the Molle of twelve Years there were four changes about Religion made in England, and that by the public Council,
Nor, though we may satisfie our own consciences in what we profess, to repell and clear off the objections of the rational world about us, which not being interested in our changes as we are, will not judge of them as we judge:
Nor, though we may satisfy our own Consciences in what we profess, to repel and clear off the objections of the rational world about us, which not being interested in our changes as we Are, will not judge of them as we judge:
against which New Lights, suddain Impulses of the Spirit, Extraordinary Calls, will be but weak arguments to prove any thing but the madness of those that use them,
against which New Lights, sudden Impulses of the Spirit, Extraordinary Calls, will be but weak Arguments to prove any thing but the madness of those that use them,
Thus much for the first Doctrine, I proceed now to the second, viz. That the next, and most effectuall way to destroy Religion, is to Embase the Teachers and Dispencers of it.
Thus much for the First Doctrine, I proceed now to the second, viz. That the next, and most effectual Way to destroy Religion, is to Embase the Teachers and Dispencers of it.
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It is strange since the Priests Office heretofore was alwaies Splendid, and almost Regall, that it is now looked upon as a piece of Religion, to make it low and sordid.
It is strange since the Priests Office heretofore was always Splendid, and almost Regal, that it is now looked upon as a piece of Religion, to make it low and sordid.
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So that the use of the word Minister is brought down to the signification of it, a Servant: for now to serve and to minister servile and ministeriall, are termes equivalent.
So that the use of the word Minister is brought down to the signification of it, a Servant: for now to serve and to minister servile and ministerial, Are terms equivalent.
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NONLATINALPHABET was the Title of the Christian Caesars, correspondent to the Latine Augustus, and it is derived from the same word that NONLATINALPHABET cultus, res sacra, or sacrificium. And it is usuall in our Language to make Sacred, an Epithet to Majesty: there was a certain Royalty in things Sacred.
was the Title of the Christian Caesars, correspondent to the Latin Augustus, and it is derived from the same word that cultus, Rest sacra, or Sacrificium. And it is usual in our Language to make Sacred, an Epithet to Majesty: there was a certain Royalty in things Sacred.
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Hence the Apostle, who I think was no Enemy to the simplicity of the Gospel, speaks of a Royall Priesthood, 1 Pet. 2.9. which shews at least, that there is no contradiction or impiety in those tearms.
Hence the Apostle, who I think was no Enemy to the simplicity of the Gospel, speaks of a Royal Priesthood, 1 Pet. 2.9. which shows At least, that there is no contradiction or impiety in those terms.
And we know that such Rule and dignity belonged at first to the Masters of Families, that they had jus vitae & necis, jurisdiction and power of Life and Death in their own Family,
And we know that such Rule and dignity belonged At First to the Masters of Families, that they had jus vitae & necis, jurisdiction and power of Life and Death in their own Family,
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As for the Dignity of this Office among the Jews, it is so pregnantly set forth in Holy Writt, that it is Unquestionable, Kings and Priests are still mentioned together. 2 Lamen. 6, The Lord hath dispised in the indignation of his Anger, the King and the Priest 5 Hosea 2, Hear O Priests, and give ear O house of the King.
As for the Dignity of this Office among the jews, it is so pregnantly Set forth in Holy Writ, that it is Unquestionable, Kings and Priests Are still mentioned together. 2 Lamen. 6, The Lord hath despised in the Indignation of his Anger, the King and the Priest 5 Hosea 2, Hear Oh Priests, and give ear Oh house of the King.
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To Holy Writ we might adde the Testimony of Josephus of next Authority to it in things concerning the Jews, who in sundry places of his History, sets forth the Dignity of the Priests,
To Holy Writ we might add the Testimony of Josephus of next authority to it in things Concerning the jews, who in sundry places of his History, sets forth the Dignity of the Priests,
Synesius in his 57. Epist. having shewn the general practice of Antiquity, NONLATINALPHABET, gives an instance in the Jews & Egyptians who for many Ages, NONLATINALPHABET, had no other Kings but Priests.
Synesius in his 57. Epistle having shown the general practice of Antiquity,, gives an instance in the jews & egyptians who for many Ages,, had no other Kings but Priests.
Tum Socerdotibus creandis animum adjecit, quanquam ipse plurima sacra obibat, but when he made Priests, he gave them a dignity almost the same with himself.
Tum Socerdotibus creandis animum adjecit, quanquam ipse Many sacra obibat, but when he made Priests, he gave them a dignity almost the same with himself.
Hence Juvenal in his 2. Sat. mentions the Priesthood of Mars, as one of the most Honourable places in Rome. And Jul. Caesar who was chose Priest in his minority, thought it not below him to continue the same Office when he was Created absolute Governour of Rome under the name of Perpetuall Dictator.
Hence Juvenal in his 2. Sat. mentions the Priesthood of Mars, as one of the most Honourable places in Room. And Jul. Caesar who was chosen Priest in his minority, Thought it not below him to continue the same Office when he was Created absolute Governor of Room under the name of Perpetual Dictator.
Adde to these the practice of the Gaules mentioned by Caesar in his 6. Book de Bello Gallico, where he saies of the Druides, who were their Priests, that they did judge de omnibus fere controversiis publicis privatis { que }.
Add to these the practice of the Gauls mentioned by Caesar in his 6. Book de Bello Gallico, where he Says of the Druids, who were their Priests, that they did judge de omnibus fere controversiis publicis privatis { que }.
And whatsoever is Universal, is also Natural, as not being founded upon compact, or the particular humours of men but flowing from the Native results of Reason:
And whatsoever is Universal, is also Natural, as not being founded upon compact, or the particular humours of men but flowing from the Native results of Reason:
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It was so indeed by the malice and persecution of the Heathen princes, but what does this argue or inferre for a low, dejected Ministery in a flourishing State, which professes to encourage Christanity? But to dash this cavill, read but the practise of Christian Emperours and Kings all along down from the time of Constantine, in what respect, what honour and splendour they treated the Ministers,
It was so indeed by the malice and persecution of the Heathen Princes, but what does this argue or infer for a low, dejected Ministry in a flourishing State, which Professes to encourage Christianity? But to dash this cavil, read but the practice of Christian emperors and Kings all along down from the time of Constantine, in what respect, what honour and splendour they treated the Ministers,
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and then let our adversaries produce their puny, pittifull Arguments for the contrary, against the generall, clear, undoubted vogue and current of all antiquity.
and then let our Adversaries produce their puny, pitiful Arguments for the contrary, against the general, clear, undoubted vogue and current of all antiquity.
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And thus much concerning the first way of Debasing the Ministers and Ministery. 2. The second way is by admiting Ignorant, Sordid, Illiterate persons to this Function.
And thus much Concerning the First Way of Debasing the Ministers and Ministry. 2. The second Way is by admitting Ignorant, Sordid, Illiterate Persons to this Function.
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but certainly then, he has much lesse need of his Ignorance, and ill Behaviour. It is a sad thing when all other Employments shall empty themselves into the Ministery:
but Certainly then, he has much less need of his Ignorance, and ill Behaviour. It is a sad thing when all other Employments shall empty themselves into the Ministry:
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or like those of Ely's Race, 1 Sam. 2.36. that should come crouching, and seek to be put into the priests Office, that they might eat a piece of Bread.
or like those of Ely's Raze, 1 Sam. 2.36. that should come crouching, and seek to be put into the Priests Office, that they might eat a piece of Bred.
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Heretofore there was required splendour of Parentage to recommend any one to the priesthood, as Josephus witnesses in a Treatise that he wrote of his own Life;
Heretofore there was required splendour of Parentage to recommend any one to the priesthood, as Josephus Witnesses in a Treatise that he wrote of his own Life;
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Doubtlesse many rejected Christ, upon this thought, that he was the Carpenters Son, who would have embraced him, had they known him to have been the Son of David. The preferring undeserving persons to this great service, was eminently Jeroboams Sin,
Doubtless many rejected christ, upon this Thought, that he was the Carpenters Son, who would have embraced him, had they known him to have been the Son of David. The preferring undeserving Persons to this great service, was eminently Jeroboams since,
and qualities no waies Ministeriall? While Friends, Faction, Well-meaning, and little understanding, have been Accomplishments beyond Study and the University;
and qualities not ways Ministerial? While Friends, Faction, Well-meaning, and little understanding, have been Accomplishments beyond Study and the university;
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as being the only Calling that they could profess, without serving an Apprentiship Here also we had those that could Preach Sermons, but not Defend them.
as being the only Calling that they could profess, without serving an Apprenticeship Here also we had those that could Preach Sermons, but not Defend them.
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Had indeed the Old Levitical Hierarchy still continued, in which it was part of the Ministerial Office to flay the Sacrfices, to cleanse the Vessels, to seoure the Flesh-forks, to sweep the Temple,
Had indeed the Old Levitical Hierarchy still continued, in which it was part of the Ministerial Office to flay the Sacrifices, to cleanse the Vessels, to seoure the Flesh-forks, to sweep the Temple,
as to inform mens judgments, and move their affections, to resolve difficult places of Scripture, to decide and clear off Controversies, I cannot see how to be a Butcher, Scavinger,
as to inform men's Judgments, and move their affections, to resolve difficult places of Scripture, to decide and clear off Controversies, I cannot see how to be a Butcher, Scavinger,
A way with vain Philosophy, with the disputer of this world, and the enticing word of mans wisdome, and set up the foolishness of Preaching, the simplicity of the Gospel:
A Way with vain Philosophy, with the disputer of this world, and the enticing word of men Wisdom, and Set up the foolishness of Preaching, the simplicity of the Gospel:
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Hereupon the Ignorant have took heart to venture upon this great Calling, & instead of cuting their way to it, according to the usual course, thro the knowledge of the tougues, the Study of Philosophy, Schole-divinity, the Fathers & Councils, they have taken another,
Hereupon the Ignorant have took heart to venture upon this great Calling, & instead of cuting their Way to it, according to the usual course, through the knowledge of the tougues, the Study of Philosophy, Schole-divinity, the Father's & Councils, they have taken Another,
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& a shorter Cut, and having read perhaps a Treatise or two upon the heart, the bruised Reed, the Crums of Comfort, Wollebius in English, and some other little Authors, the usual Furniture of Old Womens Closets, they have set forth as accomplished Divines,
& a shorter cut, and having read perhaps a Treatise or two upon the heart, the Bruised Reed, the Crumbs of Comfort, Wollebius in English, and Some other little Authors, the usual Furniture of Old Women's Closets, they have Set forth as accomplished Divines,
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namely, by entrusting the Ministery with raw, unlearned, ill bred Persons, so that what Solomon speaks of a Proverb, in the mouth of a Fool, the same may be said of the Ministery vested in them, that it is like a Pearl in a swines snout.
namely, by entrusting the Ministry with raw, unlearned, ill bred Persons, so that what Solomon speaks of a Proverb, in the Mouth of a Fool, the same may be said of the Ministry vested in them, that it is like a Pearl in a Swine snout.
And then how easie and natural it is for Contempt to pass from the Person to the Office from him that speaks, to the thing that he speaks of, Experience proves.
And then how easy and natural it is for Contempt to pass from the Person to the Office from him that speaks, to the thing that he speaks of, Experience Proves.
Observe an excellent passage to this purpose in the 9 Eccl. 14, 15. We have an account of a little City with few men in it, be sieged by a Great and Potent King,
Observe an excellent passage to this purpose in the 9 Ecclesiastes 14, 15. We have an account of a little city with few men in it, be sieged by a Great and Potent King,
but we find a contrary event in the next words of the same verse, Yet none remembred that same poor man? why? what should be the reason? Was he not a man of parts & Wisdome? and is not Wisdome honourable? Yes,
but we find a contrary event in the next words of the same verse, Yet none remembered that same poor man? why? what should be the reason? Was he not a man of parts & Wisdom? and is not Wisdom honourable? Yes,
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yet when Solomon afterward shew her his Palace, his Treasures, and the Temple which he had built, 1 King. 10. c. 5. v. it is said, there was no more spirit in her.
yet when Solomon afterwards show her his Palace, his Treasures, and the Temple which he had built, 1 King. 10. c. 5. v. it is said, there was no more Spirit in her.
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And the wise Numa, his successor, took the same course to enforce his Religious Laws, namely, by giving the same Pomp to the Priest who was to dispense them.
And the wise Numa, his successor, took the same course to enforce his Religious Laws, namely, by giving the same Pomp to the Priest who was to dispense them.
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A notable example of which we have in the Behaviour of some to Paul himself, 1 Cor. 10. c. 10. v. Hence in the Jewish Church it was cautiously provided in the Law, that none that was blind or lame, or had any remarkable defect in his body, was capable of the Priestly Office:
A notable Exampl of which we have in the Behaviour of Some to Paul himself, 1 Cor. 10. c. 10. v. Hence in the Jewish Church it was cautiously provided in the Law, that none that was blind or lame, or had any remarkable defect in his body, was capable of the Priestly Office:
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When a Learned Paul was converted, & undertook the Ministery, it stopp'd the mouths of those that said, None but poor, weak, Fisher-men Preached Christianity,
When a Learned Paul was converted, & undertook the Ministry, it stopped the mouths of those that said, None but poor, weak, Fishermen Preached Christianity,
What is it that kept the Church of Rome strong, athletick, & flourishing for so many centuries, but the happy succession of the choicest wits engaged to her service by suitable preferments? and what strength do we think would that give to the True Religion that is able thus to establish a Fals? Religion in a great measure stands or falls according to the abilities of those that assert it.
What is it that kept the Church of Room strong, athletic, & flourishing for so many centuries, but the happy succession of the Choicest wits engaged to her service by suitable preferments? and what strength do we think would that give to the True Religion that is able thus to establish a Falls? Religion in a great measure Stands or falls according to the abilities of those that assert it.
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And if, as some observe, mens desires are usually as large as their Abilities, what course have we took to allure the former, that we might engage the latter to our assistance? But we have took all waies to affright & discourage Schollers from looking towards this sacred calling: For will men lay out their Wit & Judgment, upon that employment,
And if, as Some observe, men's Desires Are usually as large as their Abilities, what course have we took to allure the former, that we might engage the latter to our assistance? But we have took all ways to affright & discourage Scholars from looking towards this sacred calling: For will men lay out their Wit & Judgement, upon that employment,
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for the undertaking of which, both will be questioned? would men not long since have spent toylsome daies & watchful nights in the laborious quest of knowledge preparative to this work, at length to come & dance attendance for approbation from a Juncto of petty Tyrants, acted by Party & Prejudice, who denyed Fitness frō Learning,
for the undertaking of which, both will be questioned? would men not long since have spent toilsome days & watchful nights in the laborious quest of knowledge preparative to this work, At length to come & dance attendance for approbation from a Juncto of Petty Tyrants, acted by Party & Prejudice, who denied Fitness from Learning,
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& Grace from Morality? will a man exhaust his livelihood upon Books, & his Health, the best part of his life upon Study, to be at length thrust into a poor Village, where he shall have his due precariously,
& Grace from Morality? will a man exhaust his livelihood upon Books, & his Health, the best part of his life upon Study, to be At length thrust into a poor Village, where he shall have his endue precariously,
while the same or less labour bestowed upon any other calling, would bring not only comfort but splendor, not only maintenance but abundance? 'Tis I confess the duty of Ministers to endure this condition:
while the same or less labour bestowed upon any other calling, would bring not only Comfort but splendour, not only maintenance but abundance? It's I confess the duty of Ministers to endure this condition:
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Doubtless Parents will not throw away the towardness of a child, & the expence of Education upon a Profession whose labour is encreased, & whose rewards vanished.
Doubtless Parents will not throw away the towardness of a child, & the expense of Education upon a Profession whose labour is increased, & whose rewards vanished.
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or to offer a Son upon the Altar: & instead of a Priest to make him a Sacrifice. Neither let any here reply, that it becomes not a Ministerial spirit to undertake such a calling for reward? for they must know, that it is one thing to undertake it for a reward, & not to be willing to undertake it without one:
or to offer a Son upon the Altar: & instead of a Priest to make him a Sacrifice. Neither let any Here reply, that it becomes not a Ministerial Spirit to undertake such a calling for reward? for they must know, that it is one thing to undertake it for a reward, & not to be willing to undertake it without one:
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But besides, suppose it was the duty of Scholars to choose this calling in the midst of all its discouragements. Yet a prudent governour, who knows it to be his wisdome as well as his duty, to take the best course to advance Religion, will not consider mens duty, but their practice:
But beside, suppose it was the duty of Scholars to choose this calling in the midst of all its discouragements. Yet a prudent governor, who knows it to be his Wisdom as well as his duty, to take the best course to advance Religion, will not Consider men's duty, but their practice:
Solomon built his Temple with the Tallest Cedars: & surely when God refused the defective, & the mained for sacrifice, we cannot think that he requires them for the Priesthood. when learning, abilities & what is excellent in the world forsake the Church, we may easily foretel its ruine without the gift of Prophesy.
Solomon built his Temple with the Tallest Cedars: & surely when God refused the defective, & the maimed for sacrifice, we cannot think that he requires them for the Priesthood. when learning, abilities & what is excellent in the world forsake the Church, we may Easily foretell its ruin without the gift of Prophesy.
And when ignorance succeeds in the place of learning, weakness in the room of judgment, we may be sure, Heresie & Confusion will quickly come in the room of Religon. For undoubtedly there is no way so effectual to betray the Truth,
And when ignorance succeeds in the place of learning, weakness in the room of judgement, we may be sure, Heresy & Confusion will quickly come in the room of Religion. For undoubtedly there is no Way so effectual to betray the Truth,
The indignation of Heaven has been rolling & turning us from one form to another, till at length such a giddiness seised upon government, that it fell into the very dregs of Sectaries, that threatned an equal ruine both to Minister & Magistrate. & how the State has Sympathized with the Church, is apparent.
The Indignation of Heaven has been rolling & turning us from one from to Another, till At length such a giddiness seized upon government, that it fell into the very dregs of Sectaries, that threatened an equal ruin both to Minister & Magistrate. & how the State has Sympathized with the Church, is apparent.
For have not our Princes as well as our Prists bin of the lowest of the People? Have not Coblers, Draymen, Mechanicks governed, as well as Preached? Nay have not they by Preaching come to Govern? was ever that of Solomon more verified, that Servants have Rid while Princes and Nobles have gone on Foot? But God has been pleased by a miracle of mercy to dissipate this confusion & Chaos,
For have not our Princes as well as our Priests been of the lowest of the People? Have not Cobblers, Draymen, Mechanics governed, as well as Preached? Nay have not they by Preaching come to Govern? was ever that of Solomon more verified, that Servants have Rid while Princes and Nobles have gone on Foot? But God has been pleased by a miracle of mercy to dissipate this confusion & Chaos,
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& to give us some openings, some dawnings of liberty and settlement. But now let not those that are to rebuild our Jerusalem, think that the Temple must be built last.
& to give us Some openings, Some dawnings of liberty and settlement. But now let not those that Are to rebuild our Jerusalem, think that the Temple must be built last.
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For if there be such a thing as a God, and a Religion, as, whether men believe it or no, they will one day find and feel, assuredly he will stop our Liberty, till we restore him his worship.
For if there be such a thing as a God, and a Religion, as, whither men believe it or no, they will one day find and feel, assuredly he will stop our Liberty, till we restore him his worship.
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He laid the foundation of his Government in destroying, though doubtless he coloured it with the name of Reforming Gods worship: but see the issue. Consider him Cursed by God;
He laid the Foundation of his Government in destroying, though doubtless he coloured it with the name of Reforming God's worship: but see the issue. Consider him Cursed by God;
maintaining his usurped title, by continual vexatious warrs against the Kings of Judah, smote in his posterity, which was made like the dung upon the face of the Earth,
maintaining his usurped title, by continual vexatious wars against the Kings of Judah, smote in his posterity, which was made like the dung upon the face of the Earth,
and (as it were) to view Nature in its cradle, to trace the outgoings of the Ancient of dayes in the first Instance and Specimen of his Creative Power, is a research too great for any mortal Enquiry:
and (as it were) to view Nature in its cradle, to trace the outgoings of the Ancient of days in the First Instance and Specimen of his Creative Power, is a research too great for any Mortal Enquiry:
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Epicurus his Discourse concerning the Original of the World is so fabulous and ridiculously merry, that we may well judge the Design of his Philosophy to have been Pleasure, and not Instruction.
Epicurus his Discourse Concerning the Original of the World is so fabulous and ridiculously merry, that we may well judge the Design of his Philosophy to have been Pleasure, and not Instruction.
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There is not the least transaction of sense and motion in the whole man, but Philosophers are at a loss to comprehend, I am sure they are to explain, it.
There is not the least transaction of sense and motion in the Whole man, but Philosophers Are At a loss to comprehend, I am sure they Are to explain, it.
But to bring things even to the bare perceptions of Reason, I appeal to any one, who shall impartially reflect upon the Ideas and Conceptions of his own mind,
But to bring things even to the bore perceptions of Reason, I appeal to any one, who shall impartially reflect upon the Ideas and Conceptions of his own mind,
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whether he doth not find it as easie and sutable to his Natural Notions, to conceive that an Infinite Almighty Power might produce a thing out of nothing, and make that to exist De Novo, which did not exist before;
whither he does not find it as easy and suitable to his Natural Notions, to conceive that an Infinite Almighty Power might produce a thing out of nothing, and make that to exist De Novo, which did not exist before;
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But then, besides that the acknowledging of a Creation is safe, and the denial of it dangerous & irrilegious, and yet not more, (perhaps much less) demonstrable than the affirmative;
But then, beside that the acknowledging of a Creation is safe, and the denial of it dangerous & irrilegious, and yet not more, (perhaps much less) demonstrable than the affirmative;
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In this Chapter we have God surveying the works of the Creation, and leaving this general Impress or Character upon them, That they were exceeding good.
In this Chapter we have God surveying the works of the Creation, and leaving this general impress or Character upon them, That they were exceeding good.
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But as it is reasonable to imagine that there is more of design, and consequently more of perfection, in the last work, we have God here giving his last stroke,
But as it is reasonable to imagine that there is more of Design, and consequently more of perfection, in the last work, we have God Here giving his last stroke,
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For the first of these we are to remove the erroneous opinion of the Socinians. They deny that the Image of God consisted in any Habitual Perfections that adorned the Soul of Adam: But as to his Understanding bring him in Void of all Notion, a rude unwritten Blanck;
For the First of these we Are to remove the erroneous opinion of the socinians. They deny that the Image of God consisted in any Habitual Perfections that adorned the Soul of Adam: But as to his Understanding bring him in Void of all Notion, a rude unwritten Blank;
sent into the World only to read and spell out a God in the Works of Creation, to learn by degrees, till at length his understanding grew up to the stature of his Body.
sent into the World only to read and spell out a God in the Works of Creation, to Learn by Degrees, till At length his understanding grew up to the stature of his Body.
and all that they attributed to his will was a possibility to be Vertuous. But wherein then according to their opinion did this Image of God consist? Why;
and all that they attributed to his will was a possibility to be Virtuous. But wherein then according to their opinion did this Image of God consist? Why;
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I am not ignorant that some may distinguish between NONLATINALPHABET and NONLATINALPHABET, between a Lawfull Authority & an Actual Power; and affirm, that Gods Image consists onely in the former:
I am not ignorant that Some may distinguish between and, between a Lawful authority & an Actual Power; and affirm, that God's Image consists only in the former:
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1. That the Scripture neither makes nor owns such a distinction, nor any where asserts, that when princes begin to be wicked, they cease of right to be Governours.
1. That the Scripture neither makes nor owns such a distinction, nor any where asserts, that when Princes begin to be wicked, they cease of right to be Governors.
It is in short, That Vniversal Rectitude of all the faculties of the Soul, by which they stand apt and disposed to their respective Offices and Operations.
It is in short, That Universal Rectitude of all the faculties of the Soul, by which they stand apt and disposed to their respective Offices and Operations.
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Which will be more fully set forth, by taking a distinct survey of it, in the several faculties belonging to the soul. 1. In the Understanding. 2. In the Will. 3. In the Passions or Affections.
Which will be more Fully Set forth, by taking a distinct survey of it, in the several faculties belonging to the soul. 1. In the Understanding. 2. In the Will. 3. In the Passion or Affections.
It was then sublime, clear, and aspiring, and as it were the souls upper Region, lofty and serene, free from the vapours and disturbances of the inferiour affections.
It was then sublime, clear, and aspiring, and as it were the Souls upper Region, lofty and serene, free from the vapours and disturbances of the inferior affections.
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Now as there are two great functions of the Soul, Contemplation, and Practice, according to that general division of Objects, some of which only entertain our Speculation, others also imploy our Actions;
Now as there Are two great functions of the Soul, Contemplation, and Practice, according to that general division of Objects, Some of which only entertain our Speculation, Others also employ our Actions;
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so the Understanding with relation to these, not because of any distinction in the faculty it self, is accordingly divided into Speculative and Practick; in both of which the Image of God was then apparent. 1. For the Understanding Speculative.
so the Understanding with Relation to these, not Because of any distinction in the faculty it self, is accordingly divided into Speculative and Practic; in both of which the Image of God was then apparent. 1. For the Understanding Speculative.
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Like a better Archimedes, the issue of all his Enquiries was an NONLATINALPHABET an NONLATINALPHABET, the off-spring of his brain without the sweat of his brow.
Like a better Archimedes, the issue of all his Enquiries was an an, the offspring of his brain without the sweat of his brow.
and perhaps to spin out his dayes, and himself into one pittiful, controverted Conclusion. There was then no poring, no strugling with memory, no straining for Invention.
and perhaps to spin out his days, and himself into one pitiful, controverted Conclusion. There was then no poring, no struggling with memory, no straining for Invention.
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I coufess 'tis difficult for us who date our ignorance from our first Being, & were still bred up with the same infirmities about us, with which we were born, to raise our thoughts,
I coufess it's difficult for us who date our ignorance from our First Being, & were still bred up with the same infirmities about us, with which we were born, to raise our thoughts,
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But by rating Positives by their Privatives, and other arts of Reason, by which discourse supplies the want of the Reports of sense, we may collect the Excellency of the Vnderstanding then, by the glorious remainders of it now,
But by rating Positives by their Privatives, and other arts of Reason, by which discourse supplies the want of the Reports of sense, we may collect the Excellency of the Understanding then, by the glorious remainders of it now,
and not for those vanished lineaments, and disappearing draughts, that remain upon it at present. And certainly that must needs have been very glorious, whose decayes are so admirable.
and not for those vanished lineaments, and disappearing draughts, that remain upon it At present. And Certainly that must needs have been very glorious, whose decays Are so admirable.
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All the Laws of nations and wise Decrees of State, the Statutes of Solon, and the twelve Tables, were but a paraphrase upon this standing rectitude of Nature, this fruitful principle of Justice, that was ready to run out,
All the Laws of Nations and wise Decrees of State, the Statutes of Solon, and the twelve Tables, were but a Paraphrase upon this standing rectitude of Nature, this fruitful principle of justice, that was ready to run out,
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and enlarge it self into sutable determinations, upon all emergent objects, and occasions. Justice then was neither blind to discern, nor lame to execute.
and enlarge it self into suitable determinations, upon all emergent objects, and occasions. justice then was neither blind to discern, nor lame to execute.
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Some hold that God invested him with a power to stand, so that in the strength of that power received, he might without the auxiliaries of any further influence have determined his will to the choice of good.
some hold that God invested him with a power to stand, so that in the strength of that power received, he might without the auxiliaries of any further influence have determined his will to the choice of good.
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Others hold, that notwithstanding this power, yet it was impossible for him, to exert it in any good action, without a superadded assistance of grace, actually determining that power to the certain production of such an act.
Others hold, that notwithstanding this power, yet it was impossible for him, to exert it in any good actium, without a superadded assistance of grace, actually determining that power to the certain production of such an act.
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1. That it seems contrary to the common & natural conceptions of all mankind, who acknowledge themselves able, and sufficient to do many things, which actually they never do.
1. That it seems contrary to the Common & natural conceptions of all mankind, who acknowledge themselves able, and sufficient to do many things, which actually they never do.
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when as without any antecedent sin of his, he withdrew that actual grace from him, upon the withdrawing of which, it was impossible for him not to fall, seems a thing that highly reproaches the essential equity & goodness of the divine Nature.
when as without any antecedent since of his, he withdrew that actual grace from him, upon the withdrawing of which, it was impossible for him not to fallen, seems a thing that highly Reproaches the essential equity & Goodness of the divine Nature.
Wherefore doubtless the will of man in the state of Innocence, had an entire freedom, a perfect equipendency and indifference to either part of the contradiction, to stand, or not to stand, to accept, or not accept the temptation.
Wherefore doubtless the will of man in the state of Innocence, had an entire freedom, a perfect equipendency and indifference to either part of the contradiction, to stand, or not to stand, to accept, or not accept the temptation.
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And the Active informations of the Intellect, filling the Passive reception of the will, like Form closing with Matter, grew actuate into a third, and distinct perfection of Practice:
And the Active informations of the Intellect, filling the Passive reception of the will, like From closing with Matter, grew actuate into a third, and distinct perfection of Practice:
Yet neither did the Will servilely attend upon the Understanding, but as a favourite does upon his Prince, where the service is priviledge, & Preferment;
Yet neither did the Will servilely attend upon the Understanding, but as a favourite does upon his Prince, where the service is privilege, & Preferment;
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but then it was drawn, as a Triumphant Chariot, which at the same time both follows & triumphs; while it obeyed this, it commanded the other faculties.
but then it was drawn, as a Triumphant Chariot, which At the same time both follows & Triumphos; while it obeyed this, it commanded the other faculties.
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For we must know, that in as much as man is a compound & mixture of Flesh as well as Spirit, the soul during its abode in the body, does all things by the mediation of these Passions, and inferiour affections.
For we must know, that in as much as man is a compound & mixture of Flesh as well as Spirit, the soul during its Abided in the body, does all things by the mediation of these Passion, and inferior affections.
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as so many deviations from right Reason, making Passion to be only another word for Perturbation. Sorrow in their esteem was a sin scarce to be expiated by another, to pity was a fault, to rejoyce an extravagance,
as so many deviations from right Reason, making Passion to be only Another word for Perturbation. Sorrow in their esteem was a since scarce to be expiated by Another, to pity was a fault, to rejoice an extravagance,
but none of our sinful, has been seen to Weep, to be sorrowful, to Pity, and to be Angry. Which shews that there might be gall in a Dove, Passion without Sin, fire without smoke, and motion without disturbance.
but none of our sinful, has been seen to Weep, to be sorrowful, to Pity, and to be Angry. Which shows that there might be Gall in a Dove, Passion without since, fire without smoke, and motion without disturbance.
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but at this time leaving both their terms and their method to themselves, consider only the principal and most noted Passions from whence we may take an estimate of the rest.
but At this time leaving both their terms and their method to themselves, Consider only the principal and most noted Passion from whence we may take an estimate of the rest.
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And first, for the grand leading affection of all, which is Love. This is the great Instrument and Engine of Nature, the bond and cement of Society, the spring and spirit of the Universe.
And First, for the grand leading affection of all, which is Love. This is the great Instrument and Engine of Nature, the bound and cement of Society, the spring and Spirit of the Universe.
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but it streams forth by natural results, and unavoidable emanations. So that it will fasten upon an inferiour, unsutable Object, rather then none at all.
but it streams forth by natural results, and unavoidable emanations. So that it will fasten upon an inferior, unsuitable Object, rather then none At all.
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But then, (if there could have been hatred in the world, when there was scarce any thing odious) it would have acted within the compass of its proper object.
But then, (if there could have been hatred in the world, when there was scarce any thing odious) it would have acted within the compass of its proper Object.
Anger then was like the sword of Justice, keen, but innocent and righteous. It did not act like fury, and then call it self zeal. It alwayes espoused Gods honour:
Anger then was like the sword of justice, keen, but innocent and righteous. It did not act like fury, and then call it self zeal. It always espoused God's honour:
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that trivial, vanishing, superficial thing, that only gilds the apprehension, and playes upon the surface of the Soul. It was not the meer crackling of thorns, a suddain blase of the Spirit, the exultation of a tickled fancy, or a pleased appetite.
that trivial, vanishing, superficial thing, that only gilds the apprehension, and plays upon the surface of the Soul. It was not the mere crackling of thorns, a sudden blaze of the Spirit, the exultation of a tickled fancy, or a pleased appetite.
It did not run out in voice, or undecent Eruptions; but filled the Soul, as God does the Universe, silently and without noise. It was refreshing, but composed;
It did not run out in voice, or undecent Eruptions; but filled the Soul, as God does the Universe, silently and without noise. It was refreshing, but composed;
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And on the other side for Sorrow. Had any losse or disaster made but room for grief, it would have moved according to the severe allowances of Prudence,
And on the other side for Sorrow. Had any loss or disaster made but room for grief, it would have moved according to the severe allowances of Prudence,
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Then again for Hope. Though indeed the fulness and affluence of mans enjoyments in the state of Innocence, might seem to leave no place for hope, in respect of any further addition,
Then again for Hope. Though indeed the fullness and affluence of men enjoyments in the state of Innocence, might seem to leave no place for hope, in respect of any further addition,
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Thus did the Passions then act without any of their present jarres, combats, or repugnances; all moving with the beauty of uniformity, and the stilness of composure.
Thus did the Passion then act without any of their present jars, combats, or repugnances; all moving with the beauty of uniformity, and the stillness of composure.
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And since the opposite Weaknesses now infest the nature of Man faln, if we will be true to the rule of contraries, we must conclude that those perfections were the lot of man innocent.
And since the opposite Weaknesses now infest the nature of Man fallen, if we will be true to the Rule of contraries, we must conclude that those perfections were the lot of man innocent.
Now from this so exact & regular composure of the faculties, all moving in their due place, each striking in its proper time, there arose by natural consequence the crowning perfection of all, A good Conscience. For as in the Body,
Now from this so exact & regular composure of the faculties, all moving in their due place, each striking in its proper time, there arose by natural consequence the crowning perfection of all, A good Conscience. For as in the Body,
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So in the Soul, when the supreme faculties of the Will and Understanding move regularly, the inferiour Passions and Affections following, there arises a serenity and complacency upon the whole Soul, infinitely beyond the greatest bodily pleasures, the highest quintessence & Elixar of worldly delights.
So in the Soul, when the supreme faculties of the Will and Understanding move regularly, the inferior Passion and Affections following, there arises a serenity and complacency upon the Whole Soul, infinitely beyond the greatest bodily pleasures, the highest quintessence & Elixir of worldly delights.
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As for the Sect of the Anthropomorphites, that from hence ascribe to God the figure of a Man, eyes, hands, feet, and the like, they are too ridiculous to deserve a confutation.
As for the Sect of the Anthropomorphites, that from hence ascribe to God the figure of a Man, eyes, hands, feet, and the like, they Are too ridiculous to deserve a confutation.
but the wonder in them is the lesse, since the Image of a Deity may be a proper object for that, which is but the Image of a Religion. But to the purpose:
but the wonder in them is the less, since the Image of a Deity may be a proper Object for that, which is but the Image of a Religion. But to the purpose:
Galen, who had no more Divinity, then what his Physick taught him, barely upon the consideration of this so exact frame of the body, challenges any one upon an hundred years study, to find,
Galen, who had no more Divinity, then what his Physic taught him, barely upon the consideration of this so exact frame of the body, challenges any one upon an hundred Years study, to find,
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To re-mind us of the irreparable loss that we sustained in our first Parents, to shew us of how fair a portion Adam disinherited his whole posterity by one single prevarication.
To remind us of the irreparable loss that we sustained in our First Parents, to show us of how fair a portion Adam disinherited his Whole posterity by one single prevarication.
He that would have a clear, ocular demonstration of this, let him reflect upon that numerous litter of strange, senslesse, absurd Opinions, that crawl about the world, to the disgrace of Reason,
He that would have a clear, ocular demonstration of this, let him reflect upon that numerous litter of strange, senseless, absurd Opinions, that crawl about the world, to the disgrace of Reason,
There has not been wanting one that has denied Snow to be white. Such a stupidity or wantoness had seized upon the most raised wits, that it might be doubted,
There has not been wanting one that has denied Snow to be white. Such a stupidity or wantonness had seized upon the most raised wits, that it might be doubted,
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For is it not strange, that a rationall man should worship an Oxe, nay the image of an Oxe? that he should fawn upon his Dog? bow himself before a Cat? adore Leeks and Garlick,
For is it not strange, that a rational man should worship an Ox, nay the image of an Ox? that he should fawn upon his Dog? bow himself before a Cat? adore Leeks and Garlick,
And to go a little further; we have yet a stranger instance in Isa. 44.14. A man hews him down a tree in the wood, and part of it he burns, in the 16. ver. and in the 17. ver.
And to go a little further; we have yet a stranger instance in Isaiah 44.14. A man hews him down a tree in the wood, and part of it he burns, in the 16. ver. and in the 17. ver.
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so great is the change, so deplorable the degradation of our nature, that whereas before we bore the Image of God, we now retain onely the Image of Men.
so great is the change, so deplorable the degradation of our nature, that whereas before we boar the Image of God, we now retain only the Image of Men.
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In the last place, we learn from hence the Excellency of Christian Religion, in that it is the great and onely means that God has sanctified and designed to repair the breaches of Humanity, to set faln man upon his legs again, to clarifie his Reason, to rectifie his Will,
In the last place, we Learn from hence the Excellency of Christian Religion, in that it is the great and only means that God has sanctified and designed to repair the Breaches of Humanity, to Set fallen man upon his legs again, to clarify his Reason, to rectify his Will,
THe Text relating to something going before, must carry our Eye back to the 13 verse, where we shall find, that the thing, of which these words are affirmed, is Wisdome:
THe Text relating to something going before, must carry our Eye back to the 13 verse, where we shall find, that the thing, of which these words Are affirmed, is Wisdom:
and thereby to tell the world, what before it was not aware of, and perhaps will not yet believe, that those two great things that so engross the desires and designes of both the Nobler and Ignobler sort of mankind, are to be found in Religion;
and thereby to tell the world, what before it was not aware of, and perhaps will not yet believe, that those two great things that so engross the Desires and designs of both the Nobler and Ignobler sort of mankind, Are to be found in Religion;
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for according to this, pleasure and sensuality pass for terms equivalent, and therefore, he that takes it in this sence, alters the Subject of the discourse.
for according to this, pleasure and sensuality pass for terms equivalent, and Therefore, he that Takes it in this sense, alters the Subject of the discourse.
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as that it is an Enemy to mens pleasures, that it bereaves them of all the sweets of Converse, dooms them to an absurd and perpetual Melancholy, designing to make the world nothing else but a great Monastery.
as that it is an Enemy to men's pleasures, that it bereaves them of all the sweets of Converse, dooms them to an absurd and perpetual Melancholy, designing to make the world nothing Else but a great Monastery.
can we think that Religion was designed only for a Contradiction to Nature? and with the greatest and most irrational Tyranny in the World to tantalize,
can we think that Religion was designed only for a Contradiction to Nature? and with the greatest and most irrational Tyranny in the World to tantalize,
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He therefore that would persuade men to Religion, both with Art and efficacy, must found the persuasion of it upon this, that it interferes not with any rational pleasure, that it bids no body quit the enjoiment of any one thing that his Reason can prove to him, ought to be enjoyed.
He Therefore that would persuade men to Religion, both with Art and efficacy, must found the persuasion of it upon this, that it interferes not with any rational pleasure, that it bids no body quit the enjoyment of any one thing that his Reason can prove to him, ought to be enjoyed.
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'Tis confessed, when through the cross circumstances of a mans temper or condition, the Enjoyment of a pleasure would certainly expose him to a greater inconvenience,
It's confessed, when through the cross Circumstances of a men temper or condition, the Enjoyment of a pleasure would Certainly expose him to a greater inconvenience,
nay, and we have this asserted also, by the Verdict of Christ himself, who still makes the Disciplines of self-denial and the Cross, those terrible blows to flesh and blood, the indispensable requisits to the being of his Disciples.
nay, and we have this asserted also, by the Verdict of christ himself, who still makes the Disciplines of self-denial and the Cross, those terrible blows to Flesh and blood, the indispensable requisites to the being of his Disciples.
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All which being so, would not he that should be so hardy as to attemt to persuade men to Piety from the pleasures of it, be liable to that invective taunt from all mankind, that the Israelites gave to Moses; VVilt thou put out the eyes of this People? Wilt thou persuade us out of our first Notions? Wilt thou demonstrate, that there is any delight in a Cross, any Comfort in violent abridgments,
All which being so, would not he that should be so hardy as to attempt to persuade men to Piety from the pleasures of it, be liable to that invective taunt from all mankind, that the Israelites gave to Moses; Wilt thou put out the eyes of this People? Wilt thou persuade us out of our First Notions? Wilt thou demonstrate, that there is any delight in a Cross, any Comfort in violent abridgments,
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1. That Pleasure is in the Nature of it a Relative thing, and so imports a peculiar Relation and Correspondence to the state and condition of the Person to whom it is a Pleasure.
1. That Pleasure is in the Nature of it a Relative thing, and so imports a peculiar Relation and Correspondence to the state and condition of the Person to whom it is a Pleasure.
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or may pass, by the exercise of that which the Philosophers called Virtue, and into which men are much more effectually and sublimely translated by that which we call Grace;
or may pass, by the exercise of that which the Philosophers called Virtue, and into which men Are much more effectually and sublimely translated by that which we call Grace;
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in the latter the Supream faculty of the Soul, called Reason, sways the Scepter, and acts the whole man above the irregular demands of Appetite and Affection.
in the latter the Supreme faculty of the Soul, called Reason, sways the Sceptre, and acts the Whole man above the irregular demands of Appetite and Affection.
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Because every man in the beginning of his life, for several years is capable only of exercising his sensitive faculties and desires, the use of Reason not shewing it self till about the Seventh Year of his Age;
Because every man in the beginning of his life, for several Years is capable only of exercising his sensitive faculties and Desires, the use of Reason not showing it self till about the Seventh Year of his Age;
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And this is one true ground of the Difference between a state of Nature, and a state of Grace, which some are pleased to scoff at in Divinity, who think that they confute all that they laugh at, not knowing that it may be solidly evinced by meer Reason and Philosophy.
And this is one true ground of the Difference between a state of Nature, and a state of Grace, which Some Are pleased to scoff At in Divinity, who think that they confute all that they laugh At, not knowing that it may be solidly evinced by mere Reason and Philosophy.
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For there is no doubt, but a man, while he resignes himself up to the Brutish guidance of sence and appetite, has no relish at all for the Spiritual, refined delights of a Soul Clarified by Grace and Vertue.
For there is no doubt, but a man, while he resignes himself up to the Brutish guidance of sense and appetite, has no relish At all for the Spiritual, refined delights of a Soul Clarified by Grace and Virtue.
that a man having once advanced himself to a state of Superiority over the Control of his inferior Appetites, finds an infinitely more solid and sublime pleasure in the Delights proper to his Reason,
that a man having once advanced himself to a state of Superiority over the Control of his inferior Appetites, finds an infinitely more solid and sublime pleasure in the Delights proper to his Reason,
His tast is absolutely changed, and therefore that which pleased him formerly, becomes flat and insipid, to his Appetite now grown more Masculine and severe.
His taste is absolutely changed, and Therefore that which pleased him formerly, becomes flat and insipid, to his Appetite now grown more Masculine and severe.
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In like manner, when Reason, by the assistance of Grace, has prevailed over, and outgrown the encroachments of Sence, the delights of Sensuality are to such an one but as an Hobby-horse would be to a Councellour of State;
In like manner, when Reason, by the assistance of Grace, has prevailed over, and outgrown the encroachments of Sense, the delights of Sensuality Are to such an one but as an Hobbyhorse would be to a Counselor of State;
The Athenians laught the Physiognomist to Scorn, who pretending to read mens minds in their foreheads, described Socrates for a crabbed, lustful, proud, ill natured Person;
The Athenians laughed the Physiognomist to Scorn, who pretending to read men's minds in their foreheads, described Socrates for a crabbed, lustful, proud, ill natured Person;
And now let any one consider, whether that Anger, that Revenge, that VVantonness and Ambition, that were the proper pleasures of Socrates, under his Natural temper of crabbed, lustful, and proud, could have at all affected or enamour'd the mind of the same Socrates, made gentle, chast and humble by Philosophy.
And now let any one Consider, whither that Anger, that Revenge, that VVantonness and Ambition, that were the proper pleasures of Socrates, under his Natural temper of crabbed, lustful, and proud, could have At all affected or enamoured the mind of the same Socrates, made gentle, chaste and humble by Philosophy.
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so could we infuse the inclinations and principles of a Vertuous person into him that prosecutes his debauches with the greatest Keeness of desire, and sence of Delight, he would loath and reject them as heartily, as he now pursues them.
so could we infuse the inclinations and principles of a Virtuous person into him that prosecutes his Debauches with the greatest Keenness of desire, and sense of Delight, he would loath and reject them as heartily, as he now pursues them.
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Diogenes being asked at a Feast, why he did not continue eating as the rest did, ansuered him that asked him with another question, Pray why do you eat? Why saies he, for my pleasure;
Diogenes being asked At a Feast, why he did not continue eating as the rest did, answered him that asked him with Another question, Pray why do you eat? Why Says he, for my pleasure;
But still, after all, I must not deny that the change and passage from a state of Nature, to a state of Vertue, is laborious, and consequently irksome and unpleasant:
But still, After all, I must not deny that the change and passage from a state of Nature, to a state of Virtue, is laborious, and consequently irksome and unpleasant:
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For as no man would think it a desireable thing, to preserve the Itch upon himself, only for the Pleasure of Scratching, that attends that loathsome distemper:
For as no man would think it a desirable thing, to preserve the Itch upon himself, only for the Pleasure of Scratching, that attends that loathsome distemper:
then to be clean, and quiet, and discreet, and respected for being so. All the trouble that is in it, is the trouble of being sound, being cured, and being recovered.
then to be clean, and quiet, and discreet, and respected for being so. All the trouble that is in it, is the trouble of being found, being cured, and being recovered.
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Having thus now, cleared off all, that by way of Objection can lie against the Truth asserted, by showing the proper Qualification of the Subject, to whom only the wayes of VVisdom, can be wayes of Pleasantness; for the further prosecution of the matter in hand, I shall show what are those properties that are so peculiarly set off,
Having thus now, cleared off all, that by Way of Objection can lie against the Truth asserted, by showing the proper Qualification of the Subject, to whom only the ways of VVisdom, can be ways of Pleasantness; for the further prosecution of the matter in hand, I shall show what Are those properties that Are so peculiarly Set off,
the pleasures of which have been sometimes so great, so intense, so ingrossing of all the Powers of the Soul, that there has been no room left for any other Pleasure.
the pleasures of which have been sometime so great, so intense, so engrossing of all the Powers of the Soul, that there has been no room left for any other Pleasure.
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that can maintain a steady infallible comprehension of all Events in themselves Contingent and Accidental; and certainly know that, which does not certainly exist.
that can maintain a steady infallible comprehension of all Events in themselves Contingent and Accidental; and Certainly know that, which does not Certainly exist.
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It confounds the greatest subtilties of Speculation, with the Riddles of Gods Omnipresence; that can spread a single Individual substance through all spaces;
It confounds the greatest subtleties of Speculation, with the Riddles of God's Omnipresence; that can spread a single Individu substance through all spaces;
which non-plusses the Strongest and Clearest Conception, to comprehend how one single Act of Duration, should measure all Periods and Portions of time without any of the distinguishing parts of Succession. Likewise for his Justice;
which non-plusses the Strongest and Clearest Conception, to comprehend how one single Act of Duration, should measure all Periods and Portions of time without any of the distinguishing parts of Succession. Likewise for his justice;
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which shall prey vpon the sinner for ever, satisfying it self by a perpetual Miracle, rendring the Creature immortal in the midst of the flames; alwayes consuming, but never consumed.
which shall prey upon the sinner for ever, satisfying it self by a perpetual Miracle, rendering the Creature immortal in the midst of the flames; always consuming, but never consumed.
particularly in the Resurrection, and reparation of the same numerical Body, by a reunion of all the scattered Parts, to be at length disposed of into an estate of Eternal woe or Bliss;
particularly in the Resurrection, and reparation of the same numerical Body, by a reunion of all the scattered Parts, to be At length disposed of into an estate of Eternal woe or Bliss;
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And thereupon the meer unheard of strangeness of Jesus and the Resurrection, made them desirous to hear it discoursed of to them again, 17. Acts 23. But how would it have employed their searching Faculties, had the Mystery of the Trinity,
And thereupon the mere unheard of strangeness of jesus and the Resurrection, made them desirous to hear it discoursed of to them again, 17. Acts 23. But how would it have employed their searching Faculties, had the Mystery of the Trinity,
For how could it ever enter into the thoughts of Reason, that a satisfaction could be paid to an Infinite Justice? Or, that two Natures so unconceivably different,
For how could it ever enter into the thoughts of Reason, that a satisfaction could be paid to an Infinite justice? Or, that two Nature's so unconceivably different,
and so for the most part makes it Cheap, Familiar and Contemptible. It is clear therefore, that, if there by any pleasure to the mind from speculation;
and so for the most part makes it Cheap, Familiar and Contemptible. It is clear Therefore, that, if there by any pleasure to the mind from speculation;
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And Conscience undoubtedly is the great Repository and Magazine of all those pleasures that can afford any solid refreshment to the Soul. For when this is calm,
And Conscience undoubtedly is the great Repository and Magazine of all those pleasures that can afford any solid refreshment to the Soul. For when this is Cam,
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while they satisfie? and after a few minutes refreshment, determine in loathing and unquietness? How short is the Interval between a pleasure and a Burden? How undiscernable the Thansition from one to the other? Pleasure dwels no longer upon the Appetite,
while they satisfy? and After a few minutes refreshment, determine in loathing and unquietness? How short is the Interval between a pleasure and a Burden? How undiscernible the Thansition from one to the other? Pleasure dwells no longer upon the Appetite,
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by putting such an emptiness in them, as should so quickly fail and lurch expectation. The most Voluptuous, and loose person breathing, were he but tyed to follow his Hawks,
by putting such an emptiness in them, as should so quickly fail and lurch expectation. The most Voluptuous, and lose person breathing, were he but tied to follow his Hawks,
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he would flie to the Mines and the Gallyes for his Recreation, and to the Spade and the Mattock for a Diversion from the misery of a Continuall un-intermitted Pleasure.
he would fly to the Mines and the Galleys for his Recreation, and to the Spade and the Mattock for a Diversion from the misery of a Continual unintermitted Pleasure.
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But on the contrary, the Providence of God has so ordered the Course of things, that there is no Action, whose usefulness has made it the matter of Duty and of a Profession,
But on the contrary, the Providence of God has so ordered the Course of things, that there is no Actium, whose usefulness has made it the matter of Duty and of a Profession,
for, surely no man was ever weary of thinking, much less of thinking that he had done well or vertuously, that he had conquered such and such a Temptation,
for, surely no man was ever weary of thinking, much less of thinking that he had done well or virtuously, that he had conquered such and such a Temptation,
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and no Violence can be lasting, but determines upon the falling of the Spirits, which are not able to keep up that height of motion that the Pleasure of the Senses raises them to.
and no Violence can be lasting, but determines upon the falling of the Spirits, which Are not able to keep up that height of motion that the Pleasure of the Senses raises them to.
For he that rises up early, and goes to bed late, only to receive Addresses, to read and answer Petitions, is really as much tied and abridged in his freedom,
For he that rises up early, and Goes to Bed late, only to receive Addresses, to read and answer Petitions, is really as much tied and abridged in his freedom,
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And what pleasure can it be to be encumbred with Dependances, throng'd and surrounded with Petitioners? and those perhaps sometimes all Suitors for the same thing:
And what pleasure can it be to be encumbered with Dependences, thronged and surrounded with Petitioners? and those perhaps sometime all Suitors for the same thing:
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In a word, if it is a pleasure to be envied and shot at, to be maligned standing, and to be despised falling, to endeavour that which is impossible, which is to please all,
In a word, if it is a pleasure to be envied and shot At, to be maligned standing, and to be despised falling, to endeavour that which is impossible, which is to please all,
which is the pleasure of Friendship and Conversation. Friendship must confessedly be allowed, the Top, the Flower, and Crown of all Temporal enjoyments.
which is the pleasure of Friendship and Conversation. Friendship must confessedly be allowed, the Top, the Flower, and Crown of all Temporal enjoyments.
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for I know I may be so in my own Breast, in the Court of my own Conscience, where if I can but prevail with my self to be Innocent, I need bribe neither Judge nor Officer to be pronounced so.
for I know I may be so in my own Breast, in the Court of my own Conscience, where if I can but prevail with my self to be Innocent, I need bribe neither Judge nor Officer to be pronounced so.
The pleasure of the Religious man, is an easie and a portable pleasure, such an one as he carries about in his bosome, without alarming either the Eye or Envy, of the world.
The pleasure of the Religious man, is an easy and a portable pleasure, such an one as he carries about in his bosom, without alarming either the Eye or Envy, of the world.
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but even those things also, that make a much closer impression upon us, which are the irresistible decayes of Nature, have yet no influence at all upon this.
but even those things also, that make a much closer impression upon us, which Are the irresistible decays of Nature, have yet no influence At all upon this.
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And thus I have endeavour'd to describe the Excellency of that Pleasure that is to be found in the wayes of a Religious VVisdome, by those excellent properties that do attend it;
And thus I have endeavoured to describe the Excellency of that Pleasure that is to be found in the ways of a Religious VVisdome, by those excellent properties that do attend it;
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which whether they reach the Description that has been given them, or no, every man may convince himself, by the best of Demonstrations, which is his own tryal.
which whither they reach the Description that has been given them, or no, every man may convince himself, by the best of Demonstrations, which is his own trial.
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Now, from all this Discourse, this I am sure, is a most natural and direct consequence, that if the ways of Religion, are not wayes of Pleasantness, they are not truly and properly wayes of Religion. Upon which ground, it is easie to see what judgment is to be passed upon all those affected, uncommanded, absurd Austerities,
Now, from all this Discourse, this I am sure, is a most natural and Direct consequence, that if the ways of Religion, Are not ways of Pleasantness, they Are not truly and properly ways of Religion. Upon which ground, it is easy to see what judgement is to be passed upon all those affected, uncommanded, absurd Austerities,
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and that the mind cannot be made Vertuous but by a Scourge; and consequently that Thongs and VVhipcord are means of Grace, and things necessary to Salvation.
and that the mind cannot be made Virtuous but by a Scourge; and consequently that Thongs and VVhipcord Are means of Grace, and things necessary to Salvation.
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A SERMON Preached at LAMBETH-CHAPPEL on the 25th of November, Vpon the Consecration of the Right Reverend Father in God, Dr IOHN DOLBEN Lord Bishop of ROCHESTER. 2 Titus, last Verse.
A SERMON Preached At LAMBETH-CHAPEL on the 25th of November, Upon the Consecration of the Right Reverend Father in God, Dr JOHN DOLBEN Lord Bishop of ROCHESTER. 2 Titus, last Verse.
IT may possibly be expected, that the very taking of my Text out of this Epistle to Titus may engage me in a Discourse about the Nature, Original, and Divine Right of Episcopacy;
IT may possibly be expected, that the very taking of my Text out of this Epistle to Titus may engage me in a Discourse about the Nature, Original, and Divine Right of Episcopacy;
and if it should, it were no more then what some of the greatest, and the learned'st persons in the world (when men served Truth instead of Design) had done before:
and if it should, it were no more then what Some of the greatest, and the Learnedest Persons in the world (when men served Truth instead of Design) had done before:
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and consequently may be expounded as well as disputed on both sides, it is no such wonder, that some would bear the world in hand, that the Apostles design & meaning is for Presbytery,
and consequently may be expounded as well as disputed on both sides, it is no such wonder, that Some would bear the world in hand, that the Apostles Design & meaning is for Presbytery,
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I am not so much a Friend to the stale Starched Formality of Preambles, as to detain so great an Audience with any previous discourse extrinsic to the Subject matter and design of the Text;
I am not so much a Friend to the stale Starched Formality of Preambles, as to detain so great an Audience with any previous discourse extrinsic to the Subject matter and Design of the Text;
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for how could another mans Action be his Duty? Was it in his power that men should not be wicked and injurious? and if such persons would despise him, could any thing pass an obligation upon him not to be despised? No, this cannot be the meaning;
for how could Another men Actium be his Duty? Was it in his power that men should not be wicked and injurious? and if such Persons would despise him, could any thing pass an obligation upon him not to be despised? No, this cannot be the meaning;
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In all this Epistle it is evident that St. Paul looks upon Titus as advanced to the dignity of a prime Ruler of the Church and entrusted with a large Diocess, containing many particular Cities under the immediate Government of their respective Elders;
In all this Epistle it is evident that Saint Paul looks upon Titus as advanced to the dignity of a prime Ruler of the Church and Entrusted with a large Diocese, containing many particular Cities under the immediate Government of their respective Elders;
and contains in it these two things. 1. An account of the Duties of his Place or Office. 2. Of the means to facilitate, and make effectual their Execution.
and contains in it these two things. 1. an account of the Duties of his Place or Office. 2. Of the means to facilitate, and make effectual their Execution.
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the only means to make him Successful, Bright and Victorious in the performance of these great works, was to be above Contempt, to shine like the Baptist, with a clear, and a triumphant Light.
the only means to make him Successful, Bright and Victorious in the performance of these great works, was to be above Contempt, to shine like the Baptist, with a clear, and a triumphant Light.
To say a man is advanced too high to condescend to teach the Ignorant, is as much as to say, that the Sun is in too high a place to shine upon what is below him.
To say a man is advanced too high to condescend to teach the Ignorant, is as much as to say, that the Sun is in too high a place to shine upon what is below him.
And yet we know moreover, that God sometimes converts even the dull and the slow, turning very Stones into Sons of Abraham; where besides that the difficulty of the Conquest advances the Trophee of the Conquerer;
And yet we know moreover, that God sometime converts even the dull and the slow, turning very Stones into Sons of Abraham; where beside that the difficulty of the Conquest advances the Trophy of the Conqueror;
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it often falls out, that the backward Learner makes amends another way, recompencing Sure for Suddain, expiating his want of Docility with a deeper and a more rooted Sincerity.
it often falls out, that the backward Learner makes amends Another Way, recompensing Sure for Sudden, expiating his want of Docility with a Deeper and a more rooted Sincerity.
In the first of Ecclesiastes, Solomon represents himself both as Preacher and King of Israel: and every soul that a Bishop gains, is a new accession to the extent of his Power;
In the First of Ecclesiastes, Solomon represents himself both as Preacher and King of Israel: and every soul that a Bishop gains, is a new accession to the extent of his Power;
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The Teaching part indeed of a Romish Bishop, is easie enough, whose Grand business is onely to teach men to be Ignorant, to instruct them how to know Nothing,
The Teaching part indeed of a Romish Bishop, is easy enough, whose Grand business is only to teach men to be Ignorant, to instruct them how to know Nothing,
or which is all one, to know upon Trust, to believe implicitly, and in a word, to see with other mens eyes, till they come to be lost in their own souls.
or which is all one, to know upon Trust, to believe implicitly, and in a word, to see with other men's eyes, till they come to be lost in their own Souls.
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It needs no Legends, no Service in an unknown tongue, no inquisition against Scripture, no purging out of the heart and sence of Authors, no altering or bribing the voice of Antiquity to speak for it;
It needs no Legends, no Service in an unknown tongue, no inquisition against Scripture, no purging out of the heart and sense of Authors, no altering or bribing the voice of Antiquity to speak for it;
and the Episcopal dignity added to a good Preaching faculty, is like the erecting of a stately Fountain upon a Spring, which still for all that remains as much a Spring as it was before and flows as plentifully, only it flow with the circumstance of greater State and Magnificence;
and the Episcopal dignity added to a good Preaching faculty, is like the erecting of a stately Fountain upon a Spring, which still for all that remains as much a Spring as it was before and flows as plentifully, only it flow with the circumstance of greater State and Magnificence;
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It is not the gift of every Person, nor of every Age, to harangue the multitude, to Voice it high and loud, & Dominari in Concionibus. And since Experience fits for government,
It is not the gift of every Person, nor of every Age, to harangue the multitude, to Voice it high and loud, & Dominari in Concionibus. And since Experience fits for government,
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in which, since the Action of the Instrumental agent is upon all grounds of Reason to be ascribed to the Principal, He that ordains and furnishes all his Churches with able Preachers, is an Universal Teacher, he instructs, where he cannot be Present, he speaks in every mouth of his Diocess,
in which, since the Actium of the Instrumental agent is upon all grounds of Reason to be ascribed to the Principal, He that ordains and furnishes all his Churches with able Preachers, is an Universal Teacher, he instructs, where he cannot be Present, he speaks in every Mouth of his Diocese,
Teaching is not a Flow of Words, nor the Draining of an Hour glass, but an effectual procuring, that a man comes to know something that he knew not before, or to know it better.
Teaching is not a Flow of Words, nor the Draining of an Hour glass, but an effectual procuring, that a man comes to know something that he knew not before, or to know it better.
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And therefore Eloquence and Ability of speech is to a Church Governour, as Tully said it was to a Philosopher, Si afferatur non repudianda, si absit non magnoperd desideranda:
And Therefore Eloquence and Ability of speech is to a Church Governor, as Tully said it was to a Philosopher, Si afferatur non repudianda, si absit non magnoperd desideranda:
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and so the Words are a Metony my of the Part for the whole, giving an instance in Ecclesiastical Censures, instead of all other Ecclesiastical Jurisdiction.
and so the Words Are a Metony my of the Part for the Whole, giving an instance in Ecclesiastical Censures, instead of all other Ecclesiastical Jurisdiction.
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A Jurisdiction, which in the Essentials of it is as old as Christianity, and even in those Circumstantial additions of secular encouragement, with which the Piety and Wisdom of Christian Princes alwayes thought necessary to support it against the Encroachments of the injurious World, much Older,
A Jurisdiction, which in the Essentials of it is as old as Christianity, and even in those Circumstantial additions of secular encouragement, with which the Piety and Wisdom of Christian Princes always Thought necessary to support it against the Encroachments of the injurious World, much Older,
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and what he said to Him, he says to every Christian Bishop after him, Rebuke with all Authority. This Authority is a Spiritual Sword put into the hands of every Church-Ruler,
and what he said to Him, he Says to every Christian Bishop After him, Rebuke with all authority. This authority is a Spiritual Sword put into the hands of every Church-Ruler,
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Now the Nature of Government Contains in it these three parts. 1. An Exaction of Duty from the Persons placed under it. 2. A Protection of them in the performance of their Duty. 3. Coercion and Animadversion upon such as neglect it.
Now the Nature of Government Contains in it these three parts. 1. an Exaction of Duty from the Persons placed under it. 2. A Protection of them in the performance of their Duty. 3. Coercion and Animadversion upon such as neglect it.
All which are in their Proportion ingredients of that Government that we call Ecclesiastical. 1. And first it implies Exaction of Duty from the Persons placed under it:
All which Are in their Proportion ingredients of that Government that we call Ecclesiastical. 1. And First it Implies Exaction of Duty from the Persons placed under it:
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and that by many who profess a Conformity to the Rules of the Church? What makes them mince and mangle that in their Practise, which they could swallow whole in their Subscriptions? Why are the Publick prayers curtail'd and left out, Prayers composed with Sobriety,
and that by many who profess a Conformity to the Rules of the Church? What makes them mince and mangle that in their practice, which they could swallow Whole in their Subscriptions? Why Are the Public Prayers curtailed and left out, Prayers composed with Sobriety,
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Such persons seem to Conform (a Word whose signification they never make good) onely that they may dispise the Churches Injunctions under the Churches Wing,
Such Persons seem to Conform (a Word whose signification they never make good) only that they may despise the Churches Injunctions under the Churches Wing,
But if Governors do not remind men of, and call them to Obedience, they will find that it will never come as a Free-will-offering, no not from many who even serve at the Altar.
But if Governors do not remind men of, and call them to obedience, they will find that it will never come as a Free will offering, no not from many who even serve At the Altar.
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and with a Grave insignificant Nodd, to call a well Regulated, and Resolved Zeal, VVant of Prudence and Moderation. Such Discouraging of men in the ways of an Active Conformity to the Churches Rules, is that, that will crack the Sinews of Government,
and with a Grave insignificant Nod, to call a well Regulated, and Resolved Zeal, Want of Prudence and Moderation. Such Discouraging of men in the ways of an Active Conformity to the Churches Rules, is that, that will Crac the Sinews of Government,
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Many will choose rather to neglect their Duty safely and creditably, then to get a broken Pate in the Churches Service, onely to be rewarded with that, that shall Break their Hearts too.
Many will choose rather to neglect their Duty safely and creditably, then to get a broken Pate in the Churches Service, only to be rewarded with that, that shall Break their Hearts too.
And when an insolent despiser of Discipline, nurtur'd into Impudence and Contempt of all Order by a long Risk of Licence and Rebellion, shall appear before a Church governour, Severity and Resolution are that Governours Vertues,
And when an insolent despiser of Discipline, nurtured into Impudence and Contempt of all Order by a long Risk of Licence and Rebellion, shall appear before a Church governor, Severity and Resolution Are that Governors Virtues,
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but being, as most of them now adays are, Hell and Damnation-proof, her bare Anathema's fall but like so many Bruta fulmina upon the Obstinate and Schismatical:
but being, as most of them now adais Are, Hell and Damnation-proof, her bore Anathema's fallen but like so many Bruta Thunderbolts upon the Obstinate and Schismatical:
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Some will by no means allow the Church any further power then onely to Exhort and to Advise, and this but with a Proviso too, that it extends not to such as think themselves too Wise,
some will by no means allow the Church any further power then only to Exhort and to advice, and this but with a Proviso too, that it extends not to such as think themselves too Wise,
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according to the Hypothesis of which persons, the Authority of the Church, and the obleiging force of all Church Sanctions, can bespeak men onely thus;
according to the Hypothesis of which Persons, the authority of the Church, and the obliging force of all Church Sanctions, can bespeak men only thus;
though otherwise never so Discreet and qualified, yet meerly because he is a Churchman, unfit to be intrusted by his Prince with a share of that Power and Jurisdiction, which in many circumstances his Prince has judged but too necessary, to secure the Affairs and Dignity of the Church;
though otherwise never so Discreet and qualified, yet merely Because he is a Churchman, unfit to be Entrusted by his Prince with a share of that Power and Jurisdiction, which in many Circumstances his Prince has judged but too necessary, to secure the Affairs and Dignity of the Church;
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But surely all our Kings, and our Parliaments, understood well enough what they did, when they thought fit to prop and fortifie the Spritual Order with some power that was Temporal;
But surely all our Kings, and our Parliaments, understood well enough what they did, when they Thought fit to prop and fortify the Spiritual Order with Some power that was Temporal;
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In the handling of which I shall shew, 1. The ill effects and destructive Influence that Contempt has upon Government. 2. The groundless Causes upon which Church-Rulers are frequently despised. 3. And lastly, the just causes that would render them,
In the handling of which I shall show, 1. The ill effects and destructive Influence that Contempt has upon Government. 2. The groundless Causes upon which Church-Rulers Are frequently despised. 3. And lastly, the just Causes that would render them,
All which being clearly made out, and impartially laid before our eyes, it will be easie and obvious for every one, by avoiding the Evil so markt out, to answer and come up to the Apostles Exhortation.
All which being clearly made out, and impartially laid before our eyes, it will be easy and obvious for every one, by avoiding the Evil so marked out, to answer and come up to the Apostles Exhortation.
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As for the thing it self, every mans Experience will inform him, that there is no Action in the Behaviour of one man towards another, of which humane Nature is more Impatient then of Contempt;
As for the thing it self, every men Experience will inform him, that there is no Actium in the Behaviour of one man towards Another, of which humane Nature is more Impatient then of Contempt;
and Shame is a Banishment of him from the good Opinion of the World, which every man most carnestly Desires, both upon a Principle of Nature and of Interest.
and Shame is a Banishment of him from the good Opinion of the World, which every man most carnestly Desires, both upon a Principle of Nature and of Interest.
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while the Heart Insults? and the Actions Submit, while the Aprehensions Rebel? And therefore the most experienced Disturbers and Underminers of Government, have always laid their first Train in Contempt, endeavouring to blow it up in the Judgement and Esteem of the Subject.
while the Heart Insults? and the Actions Submit, while the Apprehensions Rebel? And Therefore the most experienced Disturbers and Underminers of Government, have always laid their First Train in Contempt, endeavouring to blow it up in the Judgement and Esteem of the Subject.
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And was not this method observed in the late most flourishing and succesful Rebellion? for how studiously did they lay about them, both from the Pulpit and the press, to cast a slurr upon the Kings person,
And was not this method observed in the late most flourishing and successful Rebellion? for how studiously did they lay about them, both from the Pulpit and the press, to cast a slurr upon the Kings person,
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and to bring his governing Abilities under a Disrepute? and then, after they had sufficiently Blasted him in his Personal Capacity, they found it easie Work to dash and overthrow him in his Political. Reputation is Power:
and to bring his governing Abilities under a Disrepute? and then, After they had sufficiently Blasted him in his Personal Capacity, they found it easy Work to dash and overthrow him in his Political. Reputation is Power:
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and if there is no Subjection, it is impossible without the help of the former Distinction of a Politick Capacity, to imagine how a Prince can be a Governour.
and if there is no Subjection, it is impossible without the help of the former Distinction of a Politic Capacity, to imagine how a Prince can be a Governor.
and after this, he may easily strip him of his other Garrisons, having already dispossest him of his strongest, by dismantling him of his Honour, and seising his Reputation.
and After this, he may Easily strip him of his other Garrisons, having already dispossessed him of his Strongest, by dismantling him of his Honour, and seizing his Reputation.
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Nor is, what has been said of princes, less true of all other Governours, from Highest to Lowest, from him that Heads an Army, to him that is Master of a Family, or of one single Servant;
Nor is, what has been said of Princes, less true of all other Governors, from Highest to Lowest, from him that Heads an Army, to him that is Master of a Family, or of one single Servant;
As on the Contrary, be but a person in Vogue and Credit with the Multitude, he shall be able to commend and set off whatsoever he says, to authorize any Nonsence,
As on the Contrary, be but a person in Vogue and Credit with the Multitude, he shall be able to commend and Set off whatsoever he Says, to authorise any Nonsense,
as a Zealous Tradesman would even Live and Dye under. And now I suppose it is no ill Topick of Argumentation, to shew the prevalence of Contempt, by the contrary Influences of Respect;
as a Zealous Tradesman would even Live and Die under. And now I suppose it is no ill Topic of Argumentation, to show the prevalence of Contempt, by the contrary Influences of Respect;
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And I have nothing to say more upon this Head, but that, if Churchmen are called upon to Discarge the parts of Governours, they may with the highest Reason expect those Supports and Helps that are indispensably Requisite thereunto:
And I have nothing to say more upon this Head, but that, if Churchmen Are called upon to Discarge the parts of Governors, they may with the highest Reason expect those Supports and Helps that Are indispensably Requisite thereunto:
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which according to a true and plain Estimate of things, is nothing else but to mock and betray them into a Splendid and Magisterial way of being Ridiculous.
which according to a true and plain Estimate of things, is nothing Else but to mock and betray them into a Splendid and Magisterial Way of being Ridiculous.
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And thus much for the ill Effects and destructive Influence that Contempt has upon Government: I Pass now to the 2d. Thing, which is to shew Ground-less Causes, upon which Church-Rulers are frequently Despised.
And thus much for the ill Effects and destructive Influence that Contempt has upon Government: I Pass now to the 2d. Thing, which is to show Groundless Causes, upon which Church-Rulers Are frequently Despised.
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Concerning which, it is a sad, but an experimented Truth, that the Names detived from it, in the refined Language of the present Age, are made but the Appellatives of Scorn.
Concerning which, it is a sad, but an experimented Truth, that the Names detived from it, in the refined Language of the present Age, Are made but the Appellatives of Scorn.
But surely the Bottom and Foundation of this Behaviour towards Persons set apart for the Serice of God, that this very Relation should entitle them to such a peculiar Scorn, can be nothing else but Atheisme;
But surely the Bottom and Foundation of this Behaviour towards Persons Set apart for the Service of God, that this very Relation should entitle them to such a peculiar Scorn, can be nothing Else but Atheism;
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and that he that taxes him, is but a Pedant, an vnexperiened, and a Morose fellow; one that does not know men, nor understand what it is to Eat and Drink well; But call a man Priest or Parson, and you set him, in some mens Esteem, ten degrees below his own Servant.
and that he that Taxes him, is but a Pedant, an vnexperiened, and a Morose fellow; one that does not know men, nor understand what it is to Eat and Drink well; But call a man Priest or Parson, and you Set him, in Some men's Esteem, ten Degrees below his own Servant.
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2. Another groundless Cause of some mens despising the Governours of our Church, is their loss of that former Grandeur, and Priviledge that they enjoyed.
2. another groundless Cause of Some men's despising the Governors of our Church, is their loss of that former Grandeur, and Privilege that they enjoyed.
But it is no real Disgrace to the Church meerly to lose her priviledges, but to forfeit them by her Fault or Misdemeanor, of which she is not conscious.
But it is no real Disgrace to the Church merely to loose her privileges, but to forfeit them by her Fault or Misdemeanour, of which she is not conscious.
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like the good Physician, who out of tenderness to his Patient, lest he should hurt himself by Drinking, was so kind as to rob him of his silver Cup. The Church of England Glories in nothing more,
like the good physician, who out of tenderness to his Patient, lest he should hurt himself by Drinking, was so kind as to rob him of his silver Cup. The Church of England Glories in nothing more,
as it stood while the Church enjoyed those priviledges. And thus much for the two groundless Causes upon which Church Rulers are frequently Despised. I descend now to the
as it stood while the Church enjoyed those privileges. And thus much for the two groundless Causes upon which Church Rulers Are frequently Despised. I descend now to the
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2. A Second thing that makes a Governor justly despised, is Viciousness and ill Morals. Vertue is that, that must Tipp the preachers Tongue, and the Rulers Scepter with Authority.
2. A Second thing that makes a Governor justly despised, is Viciousness and ill Morals. Virtue is that, that must Tipp the Preachers Tongue, and the Rulers Sceptre with authority.
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And therefore with what a Controlling, Overpowering force did our Savior Tax the Sins of the Jews, when he ushered in his Rebukes of them, with that high assertion of himself, VVho is there amongst you that convinces me of Sin? Otherwise, we may easily guess with what impatience the world would have heard an incestuous Herod discoursing of Chastity, a Judas condemning Covetousness,
And Therefore with what a Controlling, Overpowering force did our Saviour Tax the Sins of the jews, when he ushered in his Rebukes of them, with that high assertion of himself, Who is there among you that convinces me of since? Otherwise, we may Easily guess with what impatience the world would have herd an incestuous Herod discoursing of Chastity, a Judas condemning Covetousness,
For, let a Vicious person be in never so high Command, yet still he will be lookt upon but as one great Vice, empowred to Correct and Chastise others.
For, let a Vicious person be in never so high Command, yet still he will be looked upon but as one great Vice, empowered to Correct and Chastise Others.
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And for their so doing, have this infallible Recompence, that they are not at all the more Loved, but much the less Feared; and, which is a sure Consequent of it, accordingly Respected. But believe it, it is a Resolute tenacious Adherence to well Chosen Principles, that adds Glory to Greatness,
And for their so doing, have this infallible Recompense, that they Are not At all the more Loved, but much the less Feared; and, which is a sure Consequent of it, accordingly Respected. But believe it, it is a Resolute tenacious Adherence to well Chosen Principles, that adds Glory to Greatness,
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Which being so, is it not an Enormous indecency, as well as a gross impiety, that any one who owns the Name of a Divine, bearing a great Sinner brave it against Heaven, talk Atheistically,
Which being so, is it not an Enormous indecency, as well as a gross impiety, that any one who owns the Name of a Divine, bearing a great Sinner brave it against Heaven, talk Atheistically,
if he cares to be saved at all, should instead of Vindcating the Truth to the Blasphemers Teeth, think it Discretion and Moderation (forsooh) with a Complying Silence,
if he Cares to be saved At all, should instead of Vindcating the Truth to the Blasphemers Teeth, think it Discretion and Moderation (forsooh) with a Complying Silence,
If any one should reply here, that the Times and Manners of men will not bear such a practise, I confess, that it is an Answer from the mouth of a profest Time-server, very Rational:
If any one should reply Here, that the Times and Manners of men will not bear such a practice, I confess, that it is an Answer from the Mouth of a professed Timeserver, very Rational:
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A fourth thing that makes a Governour justly Despised, is a proness to Despise others. There is a kind of Respect due to the Meanest person, even from the Greatest;
A fourth thing that makes a Governor justly Despised, is a proneness to Despise Others. There is a kind of Respect due to the Meanest person, even from the Greatest;
it were infinitely vain to expect it upon any other Termes. Some indeed may please and promise themselves high Matters, from full Revenues, statly Palaces, Court-Interests, and great Dependances.
it were infinitely vain to expect it upon any other Terms. some indeed may please and promise themselves high Matters, from full Revenues, stately Palaces, Court-Interests, and great Dependences.
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But that which makes the Clergy glorious, is to be Knowing in their Profession, Unspotted in their Lives, Active and Laborious in their Charges, Bold and Resolute in opposing Seducers,
But that which makes the Clergy glorious, is to be Knowing in their Profession, Unspotted in their Lives, Active and Laborious in their Charges, Bold and Resolute in opposing Seducers,
for by all these things God is honoured, who has Declared this the Eternal Rule and Standard of all Honour deriveable upon men, That those who Honour Him, shall be Honoured by Him.
for by all these things God is honoured, who has Declared this the Eternal Rule and Standard of all Honour derivable upon men, That those who Honour Him, shall be Honoured by Him.
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To which God, fearful in Praises, and working VVonders, be rendred and ascribed as is most due, all Praise, Might Majesty and Dominion, both now and for ever more. Amen. FINIS.
To which God, fearful in Praises, and working VVonders, be rendered and ascribed as is most due, all Praise, Might Majesty and Dominion, both now and for ever more. Amen. FINIS.
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and that a Religion established by God himself should not be displaced by any thing under a Demonstration of that Divine Power that first introduced it.
and that a Religion established by God himself should not be displaced by any thing under a Demonstration of that Divine Power that First introduced it.
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so that (as it were) from the Top to the Bottome of nature, there issued forth one Vniversall Vnited Testimony of the Divinity of the Mosaick Law and Religion.
so that (as it were) from the Top to the Bottom of nature, there issued forth one Universal United Testimony of the Divinity of the Mosaic Law and Religion.
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But the Jewish was yet in possession, and therefore that this might so enter, as not to intrude, it was to bring its Warrant from the same hand of Omnipotence.
But the Jewish was yet in possession, and Therefore that this might so enter, as not to intrude, it was to bring its Warrant from the same hand of Omnipotence.
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And for this cause, Christ, that he might not make either a suspected, or precarious addresse to mens understandings, out does Moses, before he displaces him;
And for this cause, christ, that he might not make either a suspected, or precarious address to men's understandings, out does Moses, before he displaces him;
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Now the Cause that Christs Doctrine was rejected, must of necessity be one of these two. 1. An insufficiency in the Arguments brought by Christ to inforce it Or 2. An indisposition in the Persons, to whom this Doctrine was addressed, to receive it. And for this;
Now the Cause that Christ Doctrine was rejected, must of necessity be one of these two. 1. an insufficiency in the Arguments brought by christ to enforce it Or 2. an indisposition in the Persons, to whom this Doctrine was addressed, to receive it. And for this;
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but that considered in it self, it would be apt enough to close with, and yeild its assent to the Evidence of those Arguments duly offered to, and laid before it.
but that considered in it self, it would be apt enough to close with, and yield its assent to the Evidence of those Arguments duly offered to, and laid before it.
and that, notwithstanding both the Weight and fitness of the Arguments to persuade, and the light of mans Intellect to meet this persuasive evidence with a sutable assent, no Assent followed,
and that, notwithstanding both the Weight and fitness of the Arguments to persuade, and the Light of men Intellect to meet this persuasive evidence with a suitable assent, no Assent followed,
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That a Pious and well disposed mind, attended with a readiness to obey the Known will of God, is the surest and best means to enlighten the Understanding to a belief of Christianity. Of these in their order: and
That a Pious and well disposed mind, attended with a readiness to obey the Known will of God, is the Surest and best means to enlighten the Understanding to a belief of Christianity. Of these in their order: and
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and then deliver up all Rule and Government into the hands of his Father. These were the great Articles and Credenda of Christianity, that so much startled the World,
and then deliver up all Rule and Government into the hands of his Father. These were the great Articles and Credenda of Christianity, that so much startled the World,
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recorded in the 5, 6, and 7. Chapters of St Matthew. All which particulars if we would reduce to one general Comprehensive Head, they are all wrapt up in the Doctrine of Self Denyall, prescribing to the World the most inward purity of Heart, and a Constant Conflict with all our sensual Appetites, and Worldly Interests;
recorded in the 5, 6, and 7. Chapters of Saint Matthew. All which particulars if we would reduce to one general Comprehensive Head, they Are all wrapped up in the Doctrine of Self Denial, prescribing to the World the most inward purity of Heart, and a Constant Conflict with all our sensual Appetites, and Worldly Interests;
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and when that failed, there was an Expiation read•••• the Opus Operatum of a Sacrifice. So that all their Vertue and Religion lay in their Folds and their Stals;
and when that failed, there was an Expiation read•••• the Opus Operatum of a Sacrifice. So that all their Virtue and Religion lay in their Folds and their Stals;
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No man an Adulterer, but He that actually defiled his neighbours Bed. They thought it no injustice nor irreligion to prosecute the Severest Retaliation or Revenge:
No man an Adulterer, but He that actually defiled his neighbours Bed They Thought it no injustice nor irreligion to prosecute the Severest Retaliation or Revenge:
No wonder, I say, that such a Doctrine made a strange bustle and distmbance in the World, which then sart Warm and Easie in a free Enjoyment of their Lusts;
No wonder, I say, that such a Doctrine made a strange bustle and distmbance in the World, which then sart Warm and Easy in a free Enjoyment of their Lustiest;
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by suppressing the True sence of the Law, by putting another Veil upon Moses; and in a word, persuading the World, that men might be honest and Religious, happy and Blessed,
by suppressing the True sense of the Law, by putting Another Veil upon Moses; and in a word, persuading the World, that men might be honest and Religious, happy and Blessed,
This I shall make appear two wayes. 1. By shewing, that the Arguments spoken of were in themselves Convincing and sufficient. 2. By shewing, that upon supposition they were not so,
This I shall make appear two ways. 1. By showing, that the Arguments spoken of were in themselves Convincing and sufficient. 2. By showing, that upon supposition they were not so,
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that it Evinces the Divine mission of Christs person, and thereby proves him to be the Messias; which by Consequence proves and inferrs the Truth of his Doctrine.
that it Evinces the Divine mission of Christ person, and thereby Proves him to be the Messias; which by Consequence Proves and infers the Truth of his Doctrine.
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And so evidently do all the Prophecies agree to Christ, that I dare with great Confidence affirm, that if the Prophecies recorded of the Messiah are not fulfilled in Jesus of Nazareth, It is impossible to Know or distinguish, wen a Prophecy is fulfilled,
And so evidently do all the Prophecies agree to christ, that I Dare with great Confidence affirm, that if the Prophecies recorded of the Messiah Are not fulfilled in jesus of Nazareth, It is impossible to Know or distinguish, wen a Prophecy is fulfilled,
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and yet not be the Thing Signified? could the Shadows that followed him, and were cast from him, belong to any other Body? All these things are absurd and Unnatural.
and yet not be the Thing Signified? could the Shadows that followed him, and were cast from him, belong to any other Body? All these things Are absurd and Unnatural.
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when it is done to give Credit, and Authority to any Word or Doctrine declared to proceed from God, either that Doctrine must really proceed from God, as it is declared;
when it is done to give Credit, and authority to any Word or Doctrine declared to proceed from God, either that Doctrine must really proceed from God, as it is declared;
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This and This I tell you as the mind and Word of God, and to prove that it is so, I will do that before your Eyes, that you your selves shall confesse can be done by nothing,
This and This I tell you as the mind and Word of God, and to prove that it is so, I will do that before your Eyes, that you your selves shall confess can be done by nothing,
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Thus much for the Argument in Thesi; and then for the Assumption that Christ did such Miraculous and Supernatural Works to Confirm what he said, we need only repeat the message sent by him to John the Baptist: That the Dumb spake, the Blind saw, the Lame Walked, and the Dead were Raised.
Thus much for the Argument in Thessia; and then for the Assump that christ did such Miraculous and Supernatural Works to Confirm what he said, we need only repeat the message sent by him to John the Baptist: That the Dumb spoke, the Blind saw, the Lame Walked, and the Dead were Raised.
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nay of the quickest, the surest, and most authentick of all the sences, the Sight: which if it be not certain in the Reports and representations it makes of things to the mind, there neither is,
nay of the quickest, the Surest, and most authentic of all the Senses, the Sighed: which if it be not certain in the Reports and representations it makes of things to the mind, there neither is,
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First, Because those, who rejected Christs Doctrine and the Arguments by which he confirmed it, fully believed and assented to other things conveyed to them with lesse evidence. Such as were even the miracles of Moses himself:
First, Because those, who rejected Christ Doctrine and the Arguments by which he confirmed it, Fully believed and assented to other things conveyed to them with less evidence. Such as were even the Miracles of Moses himself:
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and grant also, that such Tradition was of as great Certainty as the Reports of Sence; yet still I affirm, that it was not of the same Evidence; which yet is the greatest, and most immediate ground of all assent.
and grant also, that such Tradition was of as great Certainty as the Reports of Sense; yet still I affirm, that it was not of the same Evidence; which yet is the greatest, and most immediate ground of all assent.
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and originally terminates in, the Sence and Experience of some others: which could not be knowne beyond that compass of Time, in which it was exercised,
and originally terminates in, the Sense and Experience of Some Others: which could not be known beyond that compass of Time, in which it was exercised,
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It is clear therefore, that Want of Evidence could not be the Cause that the Jewes rejected and disbelieved the Gospel; Since they embraced and believed the Law, upon the Credit of those miracles that were lesse Evident. For those of Christ they knew by sight and sence, those of Moses only by Tradition: which though equally certain, yet were by no means equally Evident with the Other.
It is clear Therefore, that Want of Evidence could not be the Cause that the Jews rejected and disbelieved the Gospel; Since they embraced and believed the Law, upon the Credit of those Miracles that were less Evident. For those of christ they knew by sighed and sense, those of Moses only by Tradition: which though equally certain, yet were by no means equally Evident with the Other.
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Secondly, They believed and assented to things, that were neither Evident, nor Certain, but onely Probable: For they conversed, they traded, they merchandised,
Secondly, They believed and assented to things, that were neither Evident, nor Certain, but only Probable: For they conversed, they traded, they merchandise,
and by so doing, frequently ventured their whole Estates and Fortunes upon a Probable Belief or persuasion, of the Honesty and Truth of those they dealt and corresponded with.
and by so doing, frequently ventured their Whole Estates and Fortune's upon a Probable Belief or persuasion, of the Honesty and Truth of those they dealt and corresponded with.
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And Interest, especially in Worldly matters, and yet more especially with a Jew, never proceeds but upon supposal at least, of a firm, and sufficient Bottom:
And Interest, especially in Worldly matters, and yet more especially with a Jew, never proceeds but upon supposal At least, of a firm, and sufficient Bottom:
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From whence it is manifest, that since they could believe and Practically rely upon, and that even in their Dearest Concerns, bare Probabilities, they could not with any Colour of Reason, pretend want of Evidence for their Disbelief of Christs Doctrine, which came enforced with Arguments far surpassing all such Probabilities.
From whence it is manifest, that since they could believe and Practically rely upon, and that even in their Dearest Concerns, bore Probabilities, they could not with any Colour of Reason, pretend want of Evidence for their Disbelief of Christ Doctrine, which Come Enforced with Arguments Far surpassing all such Probabilities.
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Thirdly, They believed and assented to things neither evident nor certain, nor yet so much as Probable, but actually false and fallacious. Such as were the absurd Doctrines, and Stories of their Rabbins.
Thirdly, They believed and assented to things neither evident nor certain, nor yet so much as Probable, but actually false and fallacious. Such as were the absurd Doctrines, and Stories of their Rabbis.
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yet even then did so much pester the Church, and so grosly abuse and delude the minds of that People, that Contradictions themselves asserted by Rabbies were Equally received and revered by them as the Sacred and infallible Word of God.
yet even then did so much pester the Church, and so grossly abuse and delude the minds of that People, that Contradictions themselves asserted by Rabbies were Equally received and revered by them as the Sacred and infallible Word of God.
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yet Christ then foretold, & after Times confirmed, that Prediction of his, in the 5. John. 43. that they should receive many Cheats and Deceivers comming to them in their own name.
yet christ then foretold, & After Times confirmed, that Prediction of his, in the 5. John. 43. that they should receive many Cheats and Deceivers coming to them in their own name.
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From all which it follows, that the Jewes could not alleage so much as a Pretence of the Want of Evidence in the Argument, brought by Christ to prove the Divinity and Authority of his Doctrine,
From all which it follows, that the Jews could not allege so much as a Pretence of the Want of Evidence in the Argument, brought by christ to prove the Divinity and authority of his Doctrine,
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for some of which they had no Evidence, and for others of which they had no Certainty, and for most of which, they had not so much as Probability. Which being so, from whence then could such an obstinate Infidelity, in matters of so great Clearness and Credibility take its rise? Why, this will be made out to us in the Third thing proposed.
for Some of which they had no Evidence, and for Others of which they had no Certainty, and for most of which, they had not so much as Probability. Which being so, from whence then could such an obstinate Infidelity, in matters of so great Clearness and Credibility take its rise? Why, this will be made out to us in the Third thing proposed.
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Which cannot be done without some Labour and Intention of the mind, and the thoughts dwelling a Considerable time up on the Survey and discussion of Each Particular.
Which cannot be done without Some Labour and Intention of the mind, and the thoughts Dwelling a Considerable time up on the Survey and discussion of Each Particular.
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But unless the Vnderstanding 〈 ◊ 〉 and exercise its cognitive, or Apprehensive Power about these Termes, there can be no actuall Apprehension of them.
But unless the Understanding 〈 ◊ 〉 and exercise its cognitive, or Apprehensive Power about these Terms, there can be no actual Apprehension of them.
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namely, That Persons grown up in the Belief of any Religion, cannot change that for another, without applying their Vnderstanding duly to consider and compare both:
namely, That Persons grown up in the Belief of any Religion, cannot change that for Another, without applying their Understanding duly to Consider and compare both:
And this is the very Account, that our Saviour himself gives of this matter, in the 5. John 44. How can ye believe (sayes he) who receive honour One of Another? He lookt upon it as a thing morally impossible,
And this is the very Account, that our Saviour himself gives of this matter, in the 5. John 44. How can you believe (Says he) who receive honour One of another? He looked upon it as a thing morally impossible,
for Persons infinitely Proud and Ambitious, to frame their minds to an Impartial, unbyassed Consideration of a Religion that taught nothing but self-denyal & the Crosse:
for Persons infinitely Proud and Ambitious, to frame their minds to an Impartial, unbiased Consideration of a Religion that taught nothing but self-denial & the Cross:
And again, when Christ discoursed to them of Almes, and a pious distribution of the goods and riches of this World in the 16. Luke, it is said in the 14. v. That the Pharisees who were Covetous, heard all those things and derided him.
And again, when christ discoursed to them of Alms, and a pious distribution of the goods and riches of this World in the 16. Lycia, it is said in the 14. v. That the Pharisees who were Covetous, herd all those things and derided him.
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as He that cannot. And thus I have done with the third thing proposed, and shown, what was the true Cause of the Pharisees Disbelief of Christs Doctrine.
as He that cannot. And thus I have done with the third thing proposed, and shown, what was the true Cause of the Pharisees Disbelief of Christ Doctrine.
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Fourth and last, Which is to shew, That a Pious and well disposed Mind, attended with a readiness to obey the known will of God, is the surest and best Meanes to enlighten the Understanding to a belief of Christianity.
Fourth and last, Which is to show, That a Pious and well disposed Mind, attended with a readiness to obey the known will of God, is the Surest and best Means to enlighten the Understanding to a belief of Christianity.
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I understand more then the Ancients, sayes David, 119. Psalm. 100. verse. But how did he attain to such an Excellency of understanding? was it by longer Study, or a greater Quickness and felicity of Parts,
I understand more then the Ancients, Says David, 119. Psalm. 100. verse. But how did he attain to such an Excellency of understanding? was it by longer Study, or a greater Quickness and felicity of Parts,
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And who in old time were the men of Extraordinary Revelations, but those who were also men of Extraordinary Piety? who were made Privy to the Secrets of Heaven, and the Hidden Will of the Almighty,
And who in old time were the men of Extraordinary Revelations, but those who were also men of Extraordinary Piety? who were made Privy to the Secrets of Heaven, and the Hidden Will of the Almighty,
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Upon which account, the Learned Jews still made this one of the Ingredients that went to Constitute a Prophet, that he should be perfectus in moralibus. A Person of exact Morals and unblameable in his Life.
Upon which account, the Learned jews still made this one of the Ingredients that went to Constitute a Prophet, that he should be perfectus in Moralibus. A Person of exact Morals and unblameable in his Life.
And what I here observe occasionally of Extraordinary Revelation, and Prophecy, will by Analogy and due proportion extend even to those Communications of Gods Will, that are requisite to mens Salvation.
And what I Here observe occasionally of Extraordinary Revelation, and Prophecy, will by Analogy and due proportion extend even to those Communications of God's Will, that Are requisite to men's Salvation.
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there being a perfect inconsistency between that which is of Debt, and that which is of free Gift. And therefore leaving the non debet, and the non potest, to those, that can bind and loose the Almighty at their pleasure;
there being a perfect inconsistency between that which is of Debt, and that which is of free Gift. And Therefore leaving the non debet, and the non potest, to those, that can bind and lose the Almighty At their pleasure;
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nor suffers any one that shall live (even according to these measures of sincerity) up to what he knows, to perish for want of any knowledge necessary, and what is more, sufficient to save him.
nor suffers any one that shall live (even according to these measures of sincerity) up to what he knows, to perish for want of any knowledge necessary, and what is more, sufficient to save him.
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Were there then, none living up to these measures of sincerity, amongst the Heathen? and if there were, did the goodness of God afford such persons Knowledge enough to save them? My answer is according to that of St Paul, I judge not those that are without the Church:
Were there then, none living up to these measures of sincerity, among the Heathen? and if there were, did the Goodness of God afford such Persons Knowledge enough to save them? My answer is according to that of Saint Paul, I judge not those that Are without the Church:
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Secondly, A pious and well disposed will is the readiest means to enlighten the Vnderstanding to a knowledge of the Truth of Christianity, upon the account of a Natural Efficiency; for as much as a Will so disposed will be sure to engage the mind in a severe Search into the great and Concerning truths of Religion:
Secondly, A pious and well disposed will is the Readiest means to enlighten the Understanding to a knowledge of the Truth of Christianity, upon the account of a Natural Efficiency; for as much as a Will so disposed will be sure to engage the mind in a severe Search into the great and Concerning truths of Religion:
but it will also accompany that Search with Two dispositions, directly tending to, and principally Productive of, the Discoveries of Truth, namely Diligence and Impartiality.
but it will also accompany that Search with Two dispositions, directly tending to, and principally Productive of, the Discoveries of Truth, namely Diligence and Impartiality.
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So that as in a Kind of Warfare, it must be perpetually upon the Watch; observing all the Avenues and passes to it, and accordingly making its Approaches.
So that as in a Kind of Warfare, it must be perpetually upon the Watch; observing all the Avenues and passes to it, and accordingly making its Approaches.
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plants this reasoning and that Argument, this consequence and that distinction, like so many Intellectuall Batteries, till at length it forces a Way and passage into the Obstinate Enclosed Truth, that so long with stood, and defied all its assaults.
plants this reasoning and that Argument, this consequence and that distinction, like so many Intellectual Batteries, till At length it forces a Way and passage into the Obstinate Enclosed Truth, that so long with stood, and defied all its assaults.
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The Jesuits have a saying common amongst them, touching the Institution of Youth (in which their chiefe Strength and Talent lyes) that Vexatio dat Intellectum. As when the mind casts,
The Jesuits have a saying Common among them, touching the Institution of Youth (in which their chief Strength and Talon lies) that Vexation that Intellectum. As when the mind Cast,
and turnes it self restlesly from one thing to another, strains this power of the Soul to apprehend, that to Judge, another to divide, a fourth to Remember: thus traceing out the Nice and scarce observable difference of some things,
and turns it self restlessly from one thing to Another, strains this power of the Soul to apprehend, that to Judge, Another to divide, a fourth to remember: thus tracing out the Nicaenae and scarce observable difference of Some things,
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and the Reall Agreement of others, till at length it brings all the Ends of a long and various Hypothesis together, sees how one part coheres with and depends upon another,
and the Real Agreement of Others, till At length it brings all the Ends of a long and various Hypothesis together, sees how one part coheres with and depends upon Another,
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nor match with the Vnderstanding upon an Ordinary Courtship or Address. Long and tedious attendances must be given, and the hardest fatigues endured, and digested:
nor match with the Understanding upon an Ordinary Courtship or Address. Long and tedious attendances must be given, and the Hardest fatigues endured, and digested:
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Accordingly, let there be but the same Propensity, and Bent of Will to Religion, and there will be the same sedulity and indefatigable Industry in mens Enquiry into it.
Accordingly, let there be but the same Propensity, and Bent of Will to Religion, and there will be the same sedulity and indefatigable Industry in men's Enquiry into it.
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In this case, he prevaricates with his own Vnderstanding, and cannot seriously and sincerely set his mind to consider the Strength, to poise the Weight,
In this case, he prevaricates with his own Understanding, and cannot seriously and sincerely Set his mind to Consider the Strength, to poise the Weight,
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and like a Colour'd Glasse before his Eyes, casts its own Colour and Tincture upon all the images and Ideas of things that passe from the Fancy to the Vnderstanding:
and like a Coloured Glass before his Eyes, Cast its own Colour and Tincture upon all the Images and Ideas of things that pass from the Fancy to the Understanding:
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and so absolutely does it sway that, that if a strange irresistible Evidence of some unacceptable Truth should chance to surprise and force Reason to assent to the Premises, Affection would yet step in at last,
and so absolutely does it sway that, that if a strange irresistible Evidence of Some unacceptable Truth should chance to surprise and force Reason to assent to the Premises, Affection would yet step in At last,
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Upon which Account, Socinus, and his followers state the Reason of a mans believing or embracing Christianity, upon the Natural goodness or Vertuous disposition of his mind, which they sometimes call Naturalis Probitas, and sometimes Animus in Virtutem Pronus. For (say they) the whole Doctrine of Christianity teaches nothing,
Upon which Account, Socinus, and his followers state the Reason of a men believing or embracing Christianity, upon the Natural Goodness or Virtuous disposition of his mind, which they sometime call Naturalis Probity, and sometime Animus in Virtutem Pronus. For (say they) the Whole Doctrine of Christianity Teaches nothing,
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With ordinary minds, such as much the greatest part of the World are, 'tis the Sutableness, not the Evidence of a Truth, that makes it to be assented to.
With ordinary minds, such as much the greatest part of the World Are, it's the Suitableness, not the Evidence of a Truth, that makes it to be assented to.
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And thus I have done with the fourth and last General thing proposed and proved by Argument, that a Pious and well disposed mind, attended with a Readiness to obey the known will of God, is the furest and best means to enlighten the Understanding to a belief of Christianity.
And thus I have done with the fourth and last General thing proposed and proved by Argument, that a Pious and well disposed mind, attended with a Readiness to obey the known will of God, is the furest and best means to enlighten the Understanding to a belief of Christianity.
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and to quit their morals, without any discredit to their Intellectuals, they fly to several stale, trite, pittifull objections and Cavils, some against Religion in general,
and to quit their morals, without any discredit to their Intellectuals, they fly to several stale, trite, pitiful objections and Cavils, Some against Religion in general,
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and some against Christianity in particular, and some against the very first Principles of Morality, to give them some poor Credit and Countenance in the pursuit of their Bruitish Courses.
and Some against Christianity in particular, and Some against the very First Principles of Morality, to give them Some poor Credit and Countenance in the pursuit of their Brutish Courses.
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For though indeed the judgment may erre upon the Account of Weakness, yet where there is one Error that enters at this door, ten are lett into it through the Will.
For though indeed the judgement may err upon the Account of Weakness, yet where there is one Error that enters At this door, ten Are let into it through the Will.
But these Sons of Epicurus, both for Voluptuousness, and Irreligion also, (as it is hard to support the former without the latter) these, I say, rest not here;
But these Sons of Epicurus, both for Voluptuousness, and Irreligion also, (as it is hard to support the former without the latter) these, I say, rest not Here;
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For which Cause, could we but prevail with the greatest Debauchees amongst us to change their Lives, we should find it no very hard matter to Change their Judgments.
For which Cause, could we but prevail with the greatest Debauchees among us to change their Lives, we should find it not very hard matter to Change their Judgments.
Secondly, In the next place, we learn from hence the most Effectual way and meanes of Proficiency and growth in the Knowledge of the great and Profound Truth of Religion;
Secondly, In the next place, we Learn from hence the most Effectual Way and means of Proficiency and growth in the Knowledge of the great and Profound Truth of Religion;
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that He would keep them from those Sins that may grieve and provoke his holy Spirit, the fountain of all true light and knowledge, to withdraw from them;
that He would keep them from those Sins that may grieve and provoke his holy Spirit, the fountain of all true Light and knowledge, to withdraw from them;
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for its Application; yet he would not Practically gain his Assent, but the Result of all would end in a non persuadehis etiamsi persuaseris. Few Consider what a Degree of Sottishness and Confirmed Ignorance men may sin themselves into.
for its Application; yet he would not Practically gain his Assent, but the Result of all would end in a non persuadehis Even if persuaseris. Few Consider what a Degree of Sottishness and Confirmed Ignorance men may sin themselves into.
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And no doubt, but this very Consideration also gives us the true Reason and full Explication of that notable & strange passage of Scripture, in the 16. Luke and the last verse:
And no doubt, but this very Consideration also gives us the true Reason and full Explication of that notable & strange passage of Scripture, in the 16. Lycia and the last verse:
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no Argument, or Demonstration, no nor miracle whatsoever, shall be able to bring the Heart cordially to close with, and receive it. Whereas on the Contrary;
no Argument, or Demonstration, no nor miracle whatsoever, shall be able to bring the Heart cordially to close with, and receive it. Whereas on the Contrary;
The Truths of Christ crucified are the Christians Philosophy, and a good life is the Christians Logick; that great instrumentall introductive Art, that must guide the mind into the former.
The Truths of christ Crucified Are the Christians Philosophy, and a good life is the Christians Logic; that great instrumental introductive Art, that must guide the mind into the former.
Knowledge will break in upon such a Soul, like the Sun shining in his full might, with such a Victorious light, that nothing shall be able to resist it.
Knowledge will break in upon such a Soul, like the Sun shining in his full might, with such a Victorious Light, that nothing shall be able to resist it.
The Obedient, and the men of Practice are those Sons of Light, that shall outgrow all their doubts and ignorances, that shall ride upon these Clouds, & triumph over their present Imperfections;
The Obedient, and the men of Practice Are those Sons of Light, that shall outgrow all their doubts and ignorances, that shall ride upon these Clouds, & triumph over their present Imperfections;
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till Persuasion passe into Knowledge, and Knowledge advance into Assurance, and all come at length to be Completed in the Beatificall Vision, and a full fruition of those Joyes that God has in Reserve for them, whom by his Grace he shall prepare for Glory.
till Persuasion pass into Knowledge, and Knowledge advance into Assurance, and all come At length to be Completed in the Beatifical Vision, and a full fruition of those Joys that God has in Reserve for them, whom by his Grace he shall prepare for Glory.
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To which God Infinitely VVise, Holy, and Just be rendred and ascribed, as is most due, all Praise, Might, Majesty and Dominion, both now and for evermore. Amen. FINIS.
To which God Infinitely Wise, Holy, and Just be rendered and ascribed, as is most due, all Praise, Might, Majesty and Dominion, both now and for evermore. Amen. FINIS.
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