IT is a matter of no small moment certainly for a Man to be rightly informed, upon what Terms, and •onditions, he is to transact with God, and God with him, in the Great Business of his Salvation.
IT is a matter of no small moment Certainly for a Man to be rightly informed, upon what Terms, and •onditions, he is to transact with God, and God with him, in the Great Business of his Salvation.
Than which Words nothing certainly can be more full and Conclusive, That Salvation proceeds wholly upon Free-gift, though Damnation upon strict Desert.
Than which Words nothing Certainly can be more full and Conclusive, That Salvation proceeds wholly upon Free gift, though Damnation upon strict Desert.
and nothing will content this Insolent, yet Impotent Creature, unless he may seem to Buy the very Thing he Begs. Such being the Pride and Baseness of some Spirits, that where they Receive a Benefit too big for them to requite, they will even Deny the Kindness, and disown the Obligation.
and nothing will content this Insolent, yet Impotent Creature, unless he may seem to Buy the very Thing he Begs. Such being the Pride and Baseness of Some Spirits, that where they Receive a Benefit too big for them to requite, they will even Deny the Kindness, and disown the Obligation.
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Now this great self-delusion, so prevalent upon most minds, is the Thing here encountered in the Text. The words of which (by an usual way of speech) under an Interrogation couching a Positive Assertion, are a Declaration of the Impossibility of man's being Profitable to God, or (which is all one) of his meriting of God ;
Now this great self-delusion, so prevalent upon most minds, is the Thing Here encountered in the Text. The words of which (by an usual Way of speech) under an Interrogation couching a Positive Assertion, Are a Declaration of the Impossibility of Man's being Profitable to God, or (which is all one) of his meriting of God;
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And that no other Thing is here meant by a man's being profitable to God, but his meriti•• of God, will appear from a true State and Account of the Nature of Merit;
And that no other Thing is Here meant by a Man's being profitable to God, but his meriti•• of God, will appear from a true State and Account of the Nature of Merit;
Which we may not improperly define, A Right to receive some good upon the score of some good done, together with an Equi•olence or Parity of Worth between the Good to be Received and the Good Done.
Which we may not improperly define, A Right to receive Some good upon the score of Some good done, together with an Equi•olence or Parity of Worth between the Good to be Received and the Good Done.
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So that although according to the Common Divis••n of Iustice into Commutative and Distributive, that, which is called Commutative, be imployed only about the strict Value of Things, according to an Arithmetical Proportion, (as the Schools speak) which admits of no Degrees;
So that although according to the Common Divis••n of justice into Commutative and Distributive, that, which is called Commutative, be employed only about the strict Valve of Things, according to an Arithmetical Proportion, (as the Schools speak) which admits of no Degrees;
and the other species of Iustice, call'd Distributive, (as consisting in the Distribution of Rewards and Punishments ) admits of some Latitude and degrees in the Dispensation of it;
and the other species of justice, called Distributive, (as consisting in the Distribution of Rewards and Punishments) admits of Some Latitude and Degrees in the Dispensation of it;
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yet, in Truth, even this Distribution it self must so far follow the Rules of Commutation, That the Good to be dispensed by way of Reward, ought in Iustice to be Equivalent to the Work, or Action, which it is design'd as a Compensation of;
yet, in Truth, even this Distribution it self must so Far follow the Rules of Commutation, That the Good to be dispensed by Way of Reward, ought in justice to be Equivalent to the Work, or Actium, which it is designed as a Compensation of;
Thus much therefore being premised, as an Explication of the Drift, or Design of the Words (the Words themselves being too plain and Easy to need any further exposition) we shall observe,
Thus much Therefore being premised, as an Explication of the Drift, or Design of the Words (the Words themselves being too plain and Easy to need any further exposition) we shall observe,
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and that it i• impossible for man to merit of God, or to be Profitable to Him. Thirdly, Something Inferred from both the former, to wit, That the forementioned Opinion, or Perswasion is the very source or foundation of Two of the greatest Corruptions, that have infested the Christian Church and Religion.
and that it i• impossible for man to merit of God, or to be Profitable to Him. Thirdly, Something Inferred from both the former, to wit, That the forementioned Opinion, or Persuasion is the very source or Foundation of Two of the greatest Corruptions, that have infested the Christian Church and Religion.
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And Fourthly, and Lastly, Something objected against the Particulars discoursed of, which I shall endeavour •o answer ▪ and remove; and so Conclude this Discourse.
And Fourthly, and Lastly, Something objected against the Particulars discoursed of, which I shall endeavour •o answer ▪ and remove; and so Conclude this Discourse.
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The Thing supposed or Implyed in the Words, namely, That Men are naturally very Prone to entertain an Opinion or Perswasion, That they are able to merit of God, or be Profitable to Him.
The Thing supposed or Employed in the Words, namely, That Men Are naturally very Prove to entertain an Opinion or Persuasion, That they Are able to merit of God, or be Profitable to Him.
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And that this is so, is evident from that Vniversal Experience, which proves it no less Natural to them, to bear a more than ordinary Love to themselves;
And that this is so, is evident from that Universal Experience, which Proves it no less Natural to them, to bear a more than ordinary Love to themselves;
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That speech of St. Peter to our Saviour is very remarkable, in Mat. xix. 27. Master (says he) we have forsook all, and followed Thee, what shall we have therefore? In which words, he seems to be upon Equal Terms with his Lord;
That speech of Saint Peter to our Saviour is very remarkable, in Mathew xix. 27. Master (Says he) we have forsook all, and followed Thee, what shall we have Therefore? In which words, he seems to be upon Equal Terms with his Lord;
and all this from a Conceit that he had done an A• so exceedingly Meritorious, that it must even Non-plus his Master's Bou••y, to quit scores with him by a just Requital.
and all this from a Conceit that he had done an A• so exceedingly Meritorious, that it must even Nonplus his Masters Bou••y, to quit scores with him by a just Requital.
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and considering also •he Corruption of Nature, as little wonder is it, if it runs out with an Extravagance equal to its Power, making the Minds of Men even Drunk with a false intoxicating conceit of their own Worth, and Abilities.
and considering also •he Corruption of Nature, as little wonder is it, if it runs out with an Extravagance equal to its Power, making the Minds of Men even Drunk with a false intoxicating conceit of their own Worth, and Abilities.
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For Naked came I into the World, and Naked shall I go out again, ought to be the Motto of eve•• Man when born, the History of his Life, and his Epitaph when Dead:
For Naked Come I into the World, and Naked shall I go out again, ought to be the Motto of eve•• Man when born, the History of his Life, and his Epitaph when Dead:
and yet he bears himself 〈 ◊ 〉 if he could command all things; at the same time low in condition, and yet lofty in opinion; boasting and yet depending ;
and yet he bears himself 〈 ◊ 〉 if he could command all things; At the same time low in condition, and yet lofty in opinion; boasting and yet depending;
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Secondly, A Second Consideration, from whence we inferr this Proneness in Men to think themselves able to Merit of God, or to be Profitable to Him, is their Natural •ptness to form, •nd measure their apprehensions of the Supreme Lord of all Things, by what they apprehend,
Secondly, A Second Consideration, from whence we infer this Proneness in Men to think themselves able to Merit of God, or to be Profitable to Him, is their Natural •ptness to from, •nd measure their apprehensions of the Supreme Lord of all Things, by what they apprehend,
but their Eyes, their Ears, and their Hands are too often made by them the Rule of their Faith, but almost always the Reason of their Practice. And therefore no marvel if they blunder in their Notions about God ;
but their Eyes, their Ears, and their Hands Are too often made by them the Rule of their Faith, but almost always the Reason of their Practice. And Therefore no marvel if they blunder in their Notions about God;
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while they conceive no otherwise of Him at best, but as of some great King, or Prince, ruling with a Wordly Majesty, and Grandeur over such Puny mortals as themselves:
while they conceive no otherwise of Him At best, but as of Some great King, or Prince, ruling with a Wordly Majesty, and Grandeur over such Puny mortals as themselves:
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Whereupon, as they frame to themselves no other Idea of Him, but such as they borrow from the Royal Estate of an Earthly Soveraign, so they conceive also of their own Relation to Him,
Whereupon, as they frame to themselves no other Idea of Him, but such as they borrow from the Royal Estate of an Earthly Sovereign, so they conceive also of their own Relation to Him,
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and consequently, since they find, that there is 〈 ◊ 〉 Prince upon Earth so Absolute, but that he stands in as much need of His subjects for many Things,
and consequently, since they find, that there is 〈 ◊ 〉 Prince upon Earth so Absolute, but that he Stands in as much need of His subject's for many Things,
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as they do, or can stand in need of Him for His Government and Protection ; (by reason whereof there must needs follow a reciprocal Exchange of Offices, and a mutual supply of Wants between them, rendring both Parties Equally Necessary to One Another.) I say from these misapplyed Premises, the Low, Gross, Undistinguishing Reason of the Generality of Mankind, presently infers, That the Creature also may, on some Accounts be as Beneficial to His Creator, as such a Subject is to his Prince ;
as they do, or can stand in need of Him for His Government and Protection; (by reason whereof there must needs follow a reciprocal Exchange of Offices, and a mutual supply of Wants between them, rendering both Parties Equally Necessary to One another.) I say from these misapplied Premises, the Low, Gross, Undistinguishing Reason of the Generality of Mankind, presently infers, That the Creature also may, on Some Accounts be as Beneficial to His Creator, as such a Subject is to his Prince;
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and yet as Absurd, as Fallacious, and Inconsequent as this way of Discoursing is, it is one of the Chief Foundations of the Doctrine of Merit, and consequently of the Religion of too great a Part of the World:
and yet as Absurd, as Fallacious, and Inconsequent as this Way of Discoursing is, it is one of the Chief Foundations of the Doctrine of Merit, and consequently of the Religion of too great a Part of the World:
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A Religion tending only to defraud men of their t•ue Saviour, by perswading them that they may be their Own. And thus much for the first Particular, the Thing supposed in the Words, to wit, That Men are Naturally very prone to perswade themselv••, that they are able to Merit of God, or be Profitable to Him. I proceed now to the
A Religion tending only to defraud men of their t•ue Saviour, by persuading them that they may be their Own. And thus much for the First Particular, the Thing supposed in the Words, to wit, That Men Are Naturally very prove to persuade themselv••, that they Are able to Merit of God, or be Profitable to Him. I proceed now to the
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And this I shall Evince by shewing the several Ingredients of Merit, and the Conditions necessary to render an Action Meritorious. Such as are these four that follow; as
And this I shall Evince by showing the several Ingredients of Merit, and the Conditions necessary to render an Actium Meritorious. Such as Are these four that follow; as
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Nay, very hardly could there be any such Thing as Gift. For if there be first a Claim, then, in strictness of speech, it is not so properly Gift, as Payment. Yea,
Nay, very hardly could there be any such Thing as Gift. For if there be First a Claim, then, in strictness of speech, it is not so properly Gift, as Payment. Yea,
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Nor would our Obedience to God's Positive Precepts only, but also to His Negative sometimes strike in for their share of Merit, and Claim to a Reward. And any one, who could plead such a Negative Righteousness, might come and demand a Recompence of God for not Drinking, or Whoreing, Swearing or Blaspheming ;
Nor would our obedience to God's Positive Precepts only, but also to His Negative sometime strike in for their share of Merit, and Claim to a Reward. And any one, who could plead such a Negative Righteousness, might come and demand a Recompense of God for not Drinking, or Whoring, Swearing or Blaspheming;
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and that also such an Homage, as makes his Obligation to what he does much earlier than his Doing of it, will appear both from the Law of Nature, and that of God's Positive Command:
and that also such an Homage, as makes his Obligation to what he does much earlier than his Doing of it, will appear both from the Law of Nature, and that of God's Positive Command:
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and more intelligible Voice, Than, that He, who gives a Being, and afterwards preserves and supports it, has an Indefeasible claim to whatsoever the said Being so Given, and Supported by Him, either is, or has, or can Possibly do. But this is a point, which I must be more particular upon,
and more intelligible Voice, Than, that He, who gives a Being, and afterwards preserves and supports it, has an Indefeasible claim to whatsoever the said Being so Given, and Supported by Him, either is, or has, or can Possibly do. But this is a point, which I must be more particular upon,
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Now the Right, which One Man has to the Actions of Another, is generally derived from One, or Both of these two Great Originals, Production, or Possession. The first of which gives a Parent right over the Actions of his Child;
Now the Right, which One Man has to the Actions of another, is generally derived from One, or Both of these two Great Originals, Production, or Possession. The First of which gives a Parent right over the Actions of his Child;
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By the purest and most Entire Communication of Being, God did not only Produce, but Create Man. He gave him an Existence out of Nothing, and while he was yet but a meer Idea or Possibility in the Mind of his Eternal Maker.
By the Purest and most Entire Communication of Being, God did not only Produce, but Create Man. He gave him an Existence out of Nothing, and while he was yet but a mere Idea or Possibility in the Mind of his Eternal Maker.
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That one Expression of the Psalmist, It is He who hath made us, and not we our selves, being both a full account, and an irrefragable Demonstration of His Absolute Soveraignty over our Persons,
That one Expression of the Psalmist, It is He who hath made us, and not we our selves, being both a full account, and an irrefragable Demonstration of His Absolute Sovereignty over our Persons,
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Nor is this the Utmost measure of our obligation to Him, but as He first drew us out of Nothing and Non-Existence, so He ever since keeps us from Relapsing into it ; His Power brought us forth ;
Nor is this the Utmost measure of our obligation to Him, but as He First drew us out of Nothing and Non-Existence, so He ever since keeps us from Relapsing into it; His Power brought us forth;
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and by a daily Preservation of his Precarious Being• stands obliged to Him under the growing renewed Title of a Continual• Creation. But this is not all. There is ye• ▪ Secondly, Another Title ;
and by a daily Preservation of his Precarious Being• Stands obliged to Him under the growing renewed Title of a Continual• Creation. But this is not all. There is ye• ▪ Secondly, another Title;
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Than that the Earth is the Lords, and the fullness thereof: as the Psalmist declares, Psalm 24.1. v. He is the Sole Proprietor, and Grand Landlord of the Vniverse.
Than that the Earth is the lords, and the fullness thereof: as the Psalmist declares, Psalm 24.1. v. He is the Sole Proprietor, and Grand Landlord of the Universe.
He made all Things for Himself, says the wisest of Men, Prov. 16.4. He is the Original Efficient by which, and the Great and Last End for which they are:
He made all Things for Himself, Says the Wisest of Men, Curae 16.4. He is the Original Efficient by which, and the Great and Last End for which they Are:
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After which two Essential Relations born by God to Man on the one side, and obliging Man to God on the other, can there be any Thing that is Good, either in the Being or Actions of the latter, which can be called perfectly his own? any Thing which is not entirely due to God,
After which two Essential Relations born by God to Man on the one side, and obliging Man to God on the other, can there be any Thing that is Good, either in the Being or Actions of the latter, which can be called perfectly his own? any Thing which is not entirely due to God,
every such Servant, as the Law here speaks of, being not only his Masters Vassal, but also part of his Possessions. And this Right our Saviour Himself owns,
every such Servant, as the Law Here speaks of, being not only his Masters Vassal, but also part of his Possessions. And this Right our Saviour Himself owns,
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and sets forth to Us by an Elegant Parable, couching under it as strong an argument, Luke 17.7, 8, 9. Which of You (saith He) having a Servant plowing, or feeding Cattel, will say unto him by and by,
and sets forth to Us by an Elegant Parable, couching under it as strong an argument, Lycia 17.7, 8, 9. Which of You (Says He) having a Servant plowing, or feeding Cattle, will say unto him by and by,
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yet, one would think, that he might at least expect a Discharge from any further Work, and receive the Present Refreshments of his Natural food,) yet even then his Master renews his Imployment, delays his Repast,
yet, one would think, that he might At least expect a Discharge from any further Work, and receive the Present Refreshments of his Natural food,) yet even then his Master renews his Employment, delays his Repast,
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and Duty certainly neither is, nor can be Meritorious. Thus, I say, stands the Case amongst Men, according to the Difference of their respective Conditions in this World.
and Duty Certainly neither is, nor can be Meritorious. Thus, I say, Stands the Case among Men, according to the Difference of their respective Conditions in this World.
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And if so, must not the same Obligation, as it passes between God and Man, rise as much higher, as the Condition of a Creature founds an Obligation incomparably Greater,
And if so, must not the same Obligation, as it passes between God and Man, rise as much higher, as the Condition of a Creature founds an Obligation incomparably Greater,
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than that of a bare Servant possibly can? And therefore, since man stands bound to God under Both these Titles, to wit, of Production, and Possession, How can there be a greater Paradox,
than that of a bore Servant possibly can? And Therefore, since man Stands bound to God under Both these Titles, to wit, of Production, and Possession, How can there be a greater Paradox,
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than for such a Contemptible, forlorn piece of Living dirt, to claim any Thing upon the stock of Merit from Him, Who is both his Master and his Maker too? No, the very best of Men, upon the very best of their Services, have no other Plea before God but Prayer ;
than for such a Contemptible, forlorn piece of Living dirt, to claim any Thing upon the stock of Merit from Him, Who is both his Master and his Maker too? No, the very best of Men, upon the very best of their Services, have no other Plea before God but Prayer;
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Secondly, Not only the Law of Nature, and the Reason of the Thing it self, (as we have sufficiently shewn) Excludes a Man from all Plea of Merit, but also that further Obligation lying upon him, and all his services from the positive Law, and Command of God, equally cuts him off from the same.
Secondly, Not only the Law of Nature, and the Reason of the Thing it self, (as we have sufficiently shown) Excludes a Man from all Plea of Merit, but also that further Obligation lying upon him, and all his services from the positive Law, and Command of God, equally cuts him off from the same.
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and by Consequence bringing all that can be done by Man within the compass and Verge of Duty• has left no Vacancy or Possibility for Merit to take place;
and by Consequence bringing all that can be done by Man within the compass and Verge of Duty• has left no Vacancy or Possibility for Merit to take place;
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The reason of which is, because all merit (as we have shewn before) consists properly in a Right to receive some Benefit, on the account of some Benefit first done :
The reason of which is, Because all merit (as we have shown before) consists properly in a Right to receive Some Benefit, on the account of Some Benefit First done:
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For that otherwise, if one Part of the World should be always upon the Receiving hand, and never upon the Restoring, that Part would be a kind of monstrous Dead Weight upon the other,
For that otherwise, if one Part of the World should be always upon the Receiving hand, and never upon the Restoring, that Part would be a kind of monstrous Dead Weight upon the other,
But to bring the foremen•ioned Condition of Merit home to our present Purpose, and thereby to shew how far God is capable of Receiving from man, a•• man of giving to God, it may not be amiss briefly to represent to our selves, What God is, and what man is, and by Consequence how the Case of Giving and Receiving must stand on God's Part, and how on Man's ▪ And here in the 1 st. Place.
But to bring the foremen•ioned Condition of Merit home to our present Purpose, and thereby to show how Far God is capable of Receiving from man, a•• man of giving to God, it may not be amiss briefly to represent to our selves, What God is, and what man is, and by Consequence how the Case of Giving and Receiving must stand on God's Part, and how on Man's ▪ And Here in the 1 Saint. Place.
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God offers Himself to our Consideration as a Being infinitely Perfect, infinitely Happy, and Self-sufficient ; depending upon no supply, or Revenue from abroad;
God offers Himself to our Consideration as a Being infinitely Perfect, infinitely Happy, and Self-sufficient; depending upon no supply, or Revenue from abroad;
This Creature clothing him, another feeding him, a third curing him when sick, and a fourth comforting and Refreshing him when well. In a word, he subsists by the joint Alms of Heaven and Earth;
This Creature clothing him, Another feeding him, a third curing him when sick, and a fourth comforting and Refreshing him when well. In a word, he subsists by the joint Alms of Heaven and Earth;
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And is this now the Person who is to oblige hi• Maker? to indent and drive barga••s with the Almighty? Those, I am sure, who, in their several Ages, have been reputed most Eminent for their knowledge of God and of themselves too, used to speak at much another Rate concerning Both. My Goodness (says David) extendeth not to Thee• Ps. 16.2.
And is this now the Person who is to oblige hi• Maker? to indent and drive barga••s with the Almighty? Those, I am sure, who, in their several Ages, have been reputed most Eminent for their knowledge of God and of themselves too, used to speak At much Another Rate Concerning Both. My goodness (Says David) extendeth not to Thee• Ps. 16.2.
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But most fully of all does our Saviour Himself determine this point in that Remarkable conclusion of the forecited Parable, in Luk. 17.10. where He instructs His Disciples, After they had done all that was Commanded them, to acknowledge themselves Vnprofitable Servants.
But most Fully of all does our Saviour Himself determine this point in that Remarkable conclusion of the forecited Parable, in Luk. 17.10. where He instructs His Disciples, After they had done all that was Commanded them, to acknowledge themselves Unprofitable Servants.
as (if admitted) renders it •f no force at all against this Doctrine of Merit. For first, they absolutely Cashier and Literal, Express sence of the Words,
as (if admitted) renders it •f no force At all against this Doctrine of Merit. For First, they absolutely Cashier and Literal, Express sense of the Words,
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how to pa•• Complements upon Almighty God, Their Professing of themselves Vnprofitable Servants, amounting to no more than if they had told Him, they were His Humble Servants.
how to pa•• Compliments upon Almighty God, Their Professing of themselves Unprofitable Servants, amounting to no more than if they had told Him, they were His Humble Servants.
and, in a word, one of the highest Duties of a Christian into a false, fulsome, and (at best) an Empty Expression. And so I pass to the III. Condition required to render an Action meritorious ;
and, in a word, one of the highest Duties of a Christian into a false, fulsome, and (At best) an Empty Expression. And so I pass to the III. Condition required to render an Actium meritorious;
Commutation being most properly between things Equivalent. But now the Prize we run for, in all our Religious performances, is no less a thing than Life Eternal, and a Beatifick Enjoyment of God Himself for ever;
Commutation being most properly between things Equivalent. But now the Prize we run for, in all our Religious performances, is no less a thing than Life Eternal, and a Beatific Enjoyment of God Himself for ever;
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And can any Man, not quite abandoned by his Reason, imagine a few, weak, broken Actions, a competent Price for Heaven and Immortality ? And fit to be laid in the balance with an Exceeding and Eternal Weight of Glory ? Is there any thing in Dust and Ashes, that can deserve to dwell with God,
And can any Man, not quite abandoned by his Reason, imagine a few, weak, broken Actions, a competent Price for Heaven and Immortality? And fit to be laid in the balance with an Exceeding and Eternal Weight of Glory? Is there any thing in Dust and Ashes, that can deserve to dwell with God,
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and to converse with Angels? O• can we, who live by sense, and act by sense, do any thing worthy of those joy which not only exceed our senses, but also transcend our Intellectuals? Can w• do beyond what we can Think ? And Deserve beyond what we can do? For let us rate our best,
and to converse with Angels? O• can we, who live by sense, and act by sense, do any thing worthy of those joy which not only exceed our Senses, but also transcend our Intellectuals? Can w• do beyond what we can Think? And Deserve beyond what we can do? For let us rate our best,
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as to observe all those Conditions, that are absolutely necessary to answer the full Measures of the Law? No, this is such a pitch of Acting as the present strengths of Nature must not pretend to.
as to observe all those Conditions, that Are absolutely necessary to answer the full Measures of the Law? No, this is such a pitch of Acting as the present strengths of Nature must not pretend to.
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we know, in their disputes upon this subject, distinguish of merit into that which is de Condigno, which merits a Reward upon Terms of Iustice, and by Reason of the inherent Worth and Value of the Work done ;
we know, in their disputes upon this Subject, distinguish of merit into that which is de Condigno, which merits a Reward upon Terms of justice, and by Reason of the inherent Worth and Valve of the Work done;
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In Answer to which without disputing any thing against their Merit of Condignity (since it more than sufficiently confutes it self) I utterly deny the whole foundation of their Merit de Congruo, as to any Obligation on God's Part, to reward our Religious Services upon the score of Equity ;
In Answer to which without disputing any thing against their Merit of Condignity (since it more than sufficiently confutes it self) I utterly deny the Whole Foundation of their Merit de Congruo, as to any Obligation on God's Part, to reward our Religious Services upon the score of Equity;
and therefore though there may be such a thing as a Meritum de Congruo between man and man, yet between God and man, (since God is under no Obligation to shew mercy, where His own Word has not first obliged Him) no such Merit can take place.
and Therefore though there may be such a thing as a Merit de Congruo between man and man, yet between God and man, (since God is under no Obligation to show mercy, where His own Word has not First obliged Him) no such Merit can take place.
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for Him to reward such or such Actions? For there may be many Thousands of Things and Actions very Congruous for God to do, which yet, by his Nature, He is not obliged to do, nor ever will do. So •hat the bare Congruity of any Thing, or Action to the Divine Nature lays no obligation upon God to do it at all. But the point lies here;
for Him to reward such or such Actions? For there may be many Thousands of Things and Actions very Congruous for God to do, which yet, by his Nature, He is not obliged to do, nor ever will do. So •hat the bore Congruity of any Thing, or Actium to the Divine Nature lays no obligation upon God to do it At all. But the point lies Here;
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to wit, whether it be so Congruous to God to reward the Obedience, and good Actions of men, that it is incongruous to his Nature not to do it : and this I utterly deny.
to wit, whither it be so Congruous to God to reward the obedience, and good Actions of men, that it is incongruous to his Nature not to do it: and this I utterly deny.
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But if God be not bound to reward every Act, which it may be suitable or Congruous for him to reward (as we have shewn that he is not) then Meritum de Congruo, is but Merit equivocally so called;
But if God be not bound to reward every Act, which it may be suitable or Congruous for him to reward (as we have shown that he is not) then Merit de Congruo, is but Merit equivocally so called;
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and the forementioned Division of Merit is not a Division of a Genus into Two several Species, but only a Distribution of an Equivocal Term into its several Significations ;
and the forementioned Division of Merit is not a Division of a Genus into Two several Species, but only a Distribution of an Equivocal Term into its several Significations;
and Consequently to give the Name of Merit with respect to God, to that which is so only de Congruo, is a meer Trif•ing about Words, without any regard had to the sence of them.
and Consequently to give the Name of Merit with respect to God, to that which is so only de Congruo, is a mere Trif•ing about Words, without any regard had to the sense of them.
for they use them not in a Sence importing Claim upon the score of strict Iustice, but only as they signify the Actual obtainment of any thing from God, upon the Stock of Free-Promise, by Coming up to the Conditions of it:
for they use them not in a Sense importing Claim upon the score of strict justice, but only as they signify the Actual obtainment of any thing from God, upon the Stock of Free-promise, by Coming up to the Conditions of it:
and that not by Reason of his own Free-Word, and Promise obliging him to it, (of which more anon) but because of a certain Worth, and Value inherent in the Work it self;
and that not by Reason of his own Free-Word, and Promise obliging him to it, (of which more anon) but Because of a certain Worth, and Valve inherent in the Work it self;
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which makes it incongruous, and consequently Impossible, for God not to reward it ; Since it must needs be impossible for him to do any thing Incongruous to himself,
which makes it incongruous, and consequently Impossible, for God not to reward it; Since it must needs be impossible for him to do any thing Incongruous to himself,
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All Exchange being the Alienation of one Property or Title for another. And I have all along shewn, that the Nature of Merit is founded in Commutation.
All Exchange being the Alienation of one Property or Title for Another. And I have all along shown, that the Nature of Merit is founded in Commutation.
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But now, how great an Hand, or rather What a Total Influence God has in all our Actions, that known Maxim jointly received both by Heathens and Christians, sufficiently demonstrates:
But now, how great an Hand, or rather What a Total Influence God has in all our Actions, that known Maxim jointly received both by heathens and Christians, sufficiently demonstrates:
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And so intimately and inseparably does this Influence joyn it self with all the motions of the Creature, that it puzzles the Deepest and most Acute Philosophers to distinguish between the Actions of second Causes, and the Concurrence of the first,
And so intimately and inseparably does this Influence join it self with all the motions of the Creature, that it puzzles the Deepest and most Acute Philosophers to distinguish between the Actions of second Causes, and the Concurrence of the First,
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yet still there is a secret Invisible Spring which is the first mover of, and conveys an Activity to every Power and Faculty both of Soul and Body, though it be discerned by neither.
yet still there is a secret Invisible Spring which is the First mover of, and conveys an Activity to every Power and Faculty both of Soul and Body, though it be discerned by neither.
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our Coming to God be from nothing else, but from His Drawing us to Himself, how can we merit of Him by our following Him, or Coming to Him ? For can any one oblige• me by a Present bought with my own Money? or by giving me that which I first gave Him? And yet the Case here is much the same.
our Coming to God be from nothing Else, but from His Drawing us to Himself, how can we merit of Him by our following Him, or Coming to Him? For can any one oblige• me by a Present bought with my own Money? or by giving me that which I First gave Him? And yet the Case Here is much the same.
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Thirdly, That there be a Parity of Value between the Work and the Reward. And Fourthly and Lastly, That it be done by the sole strength of him who merits,
Thirdly, That there be a Parity of Valve between the Work and the Reward. And Fourthly and Lastly, That it be done by the sole strength of him who merits,
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These four, I say, are the Essential Ingredients, and Indispensable Conditions of Merit. And yet, not one of them all agrees to the very best of Mans Actions, with reference to Almighty God.
These four, I say, Are the Essential Ingredients, and Indispensable Conditions of Merit. And yet, not one of them all agrees to the very best of men Actions, with Referente to Almighty God.
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and how mightily it makes them affect to be their own Saviours, and even while they live upon God, to Depend upon themselves ▪ To be Poor and Proud being the truest Character of Man ever since the Pride of our first Parents threw us into this forlorn Condition.
and how mightily it makes them affect to be their own Saviors, and even while they live upon God, to Depend upon themselves ▪ To be Poor and Proud being the Truest Character of Man ever since the Pride of our First Parents threw us into this forlorn Condition.
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So that in answer to that Question of the Apostle, 1 Cor. 4.7. Quis te discrevit? Who made Thee to differ from Another? and that as to the grand Discrimination of Saint and Reprobate ? The Pelagian must reply, if he will speak pertinently and consistently with himself; Why;
So that in answer to that Question of the Apostle, 1 Cor. 4.7. Quis te discrevit? Who made Thee to differ from another? and that as to the grand Discrimination of Saint and Reprobate? The Pelagian must reply, if he will speak pertinently and consistently with himself; Why;
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A Deo habemus quòd sumus Homines, à nobis autem ipsis quod sumus Iusti. To which we may add another of their Principl••, to wit, That if a man does all that Naturally he can do (still understanding hereby the Present State of Nature) God is bound in Iustice to supply, whatsoever more shall be Necessary to his Salvation.
A God habemus quòd sumus Homines, à nobis autem Ipse quod sumus Justi To which we may add Another of their Principl••, to wit, That if a man does all that Naturally he can do (still understanding hereby the Present State of Nature) God is bound in justice to supply, whatsoever more shall be Necessary to his Salvation.
Which Premisses if they do not directly, and unavoidably infer in Man a Power of meriting of God, the World is yet to seek, what the Nature and Notion of Merit is.
Which Premises if they do not directly, and avoidable infer in Man a Power of meriting of God, the World is yet to seek, what the Nature and Notion of Merit is.
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Accordingly, both Gelasius, and St. Austin, in setting down the Points wherein the Catholick Church differed from the Pelagians, assign this for one of the chief, That the Pelagians held Gratiam Dei secundùm Hominum merita conferri.
Accordingly, both Gelasius, and Saint Austin, in setting down the Points wherein the Catholic Church differed from the Pelagians, assign this for one of the chief, That the Pelagians held Gratiam Dei secundùm Hominum Merita conferri.
For if there be no saving Grace without it, and a Man may do that which •hall oblige God in Iustice to vouchsafe him such Grace, (as with no small self-contradiction these Men use to speak) then let them Qualify and Soften the matter with what Words they Please, I affirm, that upon these Terms, a Man really merits his Salvation, and by Consequence all that is, or can be necessary thereunto.
For if there be no Saving Grace without it, and a Man may do that which •hall oblige God in justice to vouchsafe him such Grace, (as with no small self-contradiction these Men use to speak) then let them Qualify and Soften the matter with what Words they Please, I affirm, that upon these Terms, a Man really merits his Salvation, and by Consequence all that is, or can be necessary thereunto.
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In the mean time, throughout all this Pelagian Scheme, we have not so much as one Word of Mans Natural Impotency to Spiritual Things, (though inculcated,
In the mean time, throughout all this Pelagian Scheme, we have not so much as one Word of men Natural Impotency to Spiritual Things, (though inculcated,
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to wit, those of the Church of Rome. We shall find, that this Doctrine of Mans being able to merit of God is one of the Chief Foundations of Popery also.
to wit, those of the Church of Room. We shall find, that this Doctrine of men being able to merit of God is one of the Chief Foundations of Popery also.
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Even the Great Diana, which some of the most Experienced Craftsmen in the World do with so much Zeal Sacrifice to, and make shrines for; and, by so doing, Get their living, and that a very plentyful, and Splendid One too;
Even the Great Diana, which Some of the most Experienced Craftsmen in the World do with so much Zeal Sacrifice to, and make shrines for; and, by so doing, Get their living, and that a very plentyful, and Splendid One too;
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For if there be no merit of good Works, then no Supererogation, and if no Supererogation no Indulgences, and if no Indulgences then it is to be feared, that the Silversmiths Trade will run low,
For if there be no merit of good Works, then no Supererogation, and if no Supererogation no Indulgences, and if no Indulgences then it is to be feared, that the Silversmiths Trade will run low,
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The Grand Question still insisted upon by these Merchants being Quid dabitis, and the great Commodity set to sale by them being merit. For can any one think that the Pope, and his Cardinals, and the rest of their Ecclesiastical Grandees, care a Rush whether the Will of Man be free,
The Grand Question still insisted upon by these Merchant's being Quid dabitis, and the great Commodity Set to sale by them being merit. For can any one think that the Pope, and his Cardinals, and the rest of their Ecclesiastical Grandees, care a Rush whither the Will of Man be free,
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and Dominicans and Jansenists on the other) or that they at all concern themselves about Iustification and Free Grace, but only as the Artificial stating of such Points may sometimes serve them in their Spiritual Traffick,
and Dominicans and Jansenists on the other) or that they At all concern themselves about Justification and Free Grace, but only as the Artificial stating of such Points may sometime serve them in their Spiritual Traffic,
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than they know they are required to do, for the saving of their Souls, but that they are taught to believe, that there are some again in the World who do a great deal more than they are bound to do, and so may very well keep their Neighbours lamp from going out, by having oyl enough both to supply their own,
than they know they Are required to do, for the Saving of their Souls, but that they Are taught to believe, that there Are Some again in the World who do a great deal more than they Are bound to do, and so may very well keep their Neighbours lamp from going out, by having oil enough both to supply their own,
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than to consider, that all their Obedience, all their Duties and Choicest performances are Nothing Worth, in the sight of God? and that they themselves,
than to Consider, that all their obedience, all their Duties and Choicest performances Are Nothing Worth, in the sighed of God? and that they themselves,
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Secondly, I deny, That our Disavo••ing this Doctrine of Merit, cuts us 〈 ◊ 〉 from all Plea to a Recompence for our Ch••stian Obedience at the hands of God.
Secondly, I deny, That our Disavo••ing this Doctrine of Merit, cuts us 〈 ◊ 〉 from all Plea to a Recompense for our Ch••stian obedience At the hands of God.
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But then should we not on the other side consider, whether God's Iustice be the only Thing that can oblige Him in Hi• transactings with Men? For does not H•• Veracity, and His Promise oblige Him a• much as His Iustice can ? And has H• not positively promised to reward our sincere Obedience ? Which Promise though His meer Grace and Goodness induced Him to make,
But then should we not on the other side Consider, whither God's justice be the only Thing that can oblige Him in Hi• transactings with Men? For does not H•• Veracity, and His Promise oblige Him a• much as His justice can? And has H• not positively promised to reward our sincere obedience? Which Promise though His mere Grace and goodness induced Him to make,
For though some have ventur'd so far as to declare God under no obligation to Inflict the Eternal Torments of Hell (how peremptorily soever threatned by Him) upon Men dying in their sins;
For though Some have ventured so Far as to declare God under no obligation to Inflict the Eternal Torments of Hell (how peremptorily soever threatened by Him) upon Men dying in their Sins;
and most ••sured Principles of Practical Reason there is as strong, and as enforcing a Motive from the Immutable Truth of God's promise to raise Men to the Highest,
and most ••sured Principles of Practical Reason there is as strong, and as enforcing a Motive from the Immutable Truth of God's promise to raise Men to the Highest,
That, • though after we have done All, We are still Vnprofitable Servants, yet because We have done All, God has engaged Himself to be a Gracious Master. To whom therefore be rendred,
That, • though After we have done All, We Are still Unprofitable Servants, yet Because We have done All, God has engaged Himself to be a Gracious Master. To whom Therefore be rendered,
so were the Eye of the Soul as little weakened by the Fall, as the Eye of the Body, no doubt the Light within us would appear as much more Glorious than the Light without us, as the Spiritual, Intellectual Part of the Creation exceeds the Glories of the Sensible, and Corporeal.
so were the Eye of the Soul as little weakened by the Fallen, as the Eye of the Body, no doubt the Light within us would appear as much more Glorious than the Light without us, as the Spiritual, Intellectual Part of the Creation exceeds the Glories of the Sensible, and Corporeal.
For the better explication of which I must, according to a Common but necessary distinction, (and elsewhere made use of by me) observe that this Rec•• Ratio may be taken in a double sence.
For the better explication of which I must, according to a Common but necessary distinction, (and elsewhere made use of by me) observe that this Rec•• Ratio may be taken in a double sense.
which, being collected by the observations of Reason, and formed thereby into certain P•••ositions, are the Grounds and Principles, by which Men govern both their Discourse, and Practice, according to the Nature of the objects that come before them: or,
which, being collected by the observations of Reason, and formed thereby into certain P•••ositions, Are the Grounds and Principles, by which Men govern both their Discourse, and Practice, according to the Nature of the objects that come before them: or,
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Secondly ▪ It may be taken for tha• Faculty, or Power of the Soul, by which it forms these Maxims, or Propositions, and afterwards discourses upon them.
Secondly ▪ It may be taken for tha• Faculty, or Power of the Soul, by which it forms these Maxims, or Propositions, and afterwards discourses upon them.
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Upon which Account this Recta Ratio can be nothing •lse, but that Intellectual Power or Fa•ulty of the Soul, which every one is •••urally endowed with.
Upon which Account this Recta Ratio can be nothing •lse, but that Intellectual Power or Fa•ulty of the Soul, which every one is •••urally endowed with.
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to 〈 ◊ 〉 One to Inform, or Direct, and the •ther to Command or Oblige, so the 〈 ◊ 〉 Faculty sustains a different NONLATINALPHABET, •r Denomination according to each of •hem.
to 〈 ◊ 〉 One to Inform, or Direct, and the •ther to Command or Oblige, so the 〈 ◊ 〉 Faculty sustains a different, •r Denomination according to each of •hem.
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For as no Law 〈 ◊ 〉 bind, till it be Notified or Promulged so neither can this faculty of the So•• oblige a Man, till it has first Informed 〈 ◊ 〉 ▪ By which we see, that the Light of N•ture, according •o the Essential Order 〈 ◊ 〉 Things, precedes the Law of Nature, an• Consequently in strictness of Speech ought to be distinguished from it;
For as no Law 〈 ◊ 〉 bind, till it be Notified or Promulged so neither can this faculty of the So•• oblige a Man, till it has First Informed 〈 ◊ 〉 ▪ By which we see, that the Light of N•ture, according •o the Essential Order 〈 ◊ 〉 Things, precedes the Law of Nature, an• Consequently in strictness of Speech ought to be distinguished from it;
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Nevertheless, since the word Conscience takes in both, and signifies as well a Light to Inform, as it imports and carrie• with 〈 ◊ 〉 also a Law to oblige us, I shall Indifferently express this Light by the Name of Conscience (as a Term equivalent to it) in all the following Particu•••s;
Nevertheless, since the word Conscience Takes in both, and signifies as well a Light to Inform, as it imports and carrie• with 〈 ◊ 〉 also a Law to oblige us, I shall Indifferently express this Light by the Name of Conscience (as a Term equivalent to it) in all the following Particu•••s;
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since it both may, ••d does discover to us the indifferent ••ture o• many Things, and Actions ••thout obliging us either to the Pr•ctice or Forbearance of them;
since it both may, ••d does discover to us the indifferent ••ture o• many Things, and Actions ••thout obliging us either to the Pr•ctice or Forbearance of them;
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which one •onsideration alone is sufficient to set the difference between the enlightning, and the obliging office of Conscience, clear beyond all Objection.
which one •onsideration alone is sufficient to Set the difference between the enlightening, and the obliging office of Conscience, clear beyond all Objection.
And thus much I thought fit to premise, concerning the Nature of the Light here spoken of by our Saviour, and Intended for the subject of the present discourse.
And thus much I Thought fit to premise, Concerning the Nature of the Light Here spoken of by our Saviour, and Intended for the Subject of the present discourse.
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Which Light as it is certainly the great and Sovereign Gift of God to Mankind for the Guidance and Government of their Actions, in all that concern• them, with reference to this Life, 〈 ◊ 〉 a better;
Which Light as it is Certainly the great and Sovereign Gift of God to Mankind for the Guidance and Government of their Actions, in all that concern• them, with Referente to this Life, 〈 ◊ 〉 a better;
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nor do they Import only ▪ bare possibility, that it may be so, but a• so a very high Probability, that, wit•••• an extraordinary Prevention, it will b• so.
nor do they Import only ▪ bore possibility, that it may be so, but a• so a very high Probability, that, wit•••• an extraordinary Prevention, it will b• so.
For as m•ch as all Warning, in th• very Reason of the Thing, and according to the Natur•l force of such expressions, implies in it these two Thing• First, Some very Considerable Evil, or mischief Warned against;
For as m•ch as all Warning, in th• very Reason of the Thing, and according to the Natur•l force of such expressions, Implies in it these two Thing• First, some very Considerable Evil, or mischief Warned against;
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But yet to help our Apprehensions of it the best we 〈 ◊ 〉, let •s but consider with our selves those Intolerable Evils which Bodily Blindness, Deafness, Stupefaction, and an utter Deprivat•on of all sense must unavoidably subject the outward Man to.
But yet to help our Apprehensions of it the best we 〈 ◊ 〉, let •s but Consider with our selves those Intolerable Evils which Bodily Blindness, Deafness, Stupefaction, and an utter Deprivat•on of all sense must avoidable Subject the outward Man to.
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For what is one, in such a Condition, able to do ? And what is He not lyable to suffer? and yet Doing and Suffering, upon the matter, Comprehend all that concerns a Man in this World.
For what is one, in such a Condition, able to do? And what is He not liable to suffer? and yet Doing and Suffering, upon the matter, Comprehend all that concerns a Man in this World.
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and Possibly such an One as he takes for his Truest Friend) in this forlorn Case, he can neither see nor hear, nor perceive his Approach, till He finds Himself actually in his Murthering Hands.
and Possibly such an One as he Takes for his Truest Friend) in this forlorn Case, he can neither see nor hear, nor perceive his Approach, till He finds Himself actually in his Murdering Hands.
Th••, I say, are some of those F••tal mischiefs, which corporal Blindne•• and Insensibility expose the Body to ▪ and are not those of a Spiritual Blindne•• ▪ Unexpressibly greater? For must 〈 ◊ 〉 Man, Labouring under this, be utterly 〈 ◊ 〉 at a loss,
Th••, I say, Are Some of those F••tal mischiefs, which corporal Blindne•• and Insensibility expose the Body to ▪ and Are not those of a Spiritual Blindne•• ▪ Unexpressibly greater? For must 〈 ◊ 〉 Man, Labouring under this, be utterly 〈 ◊ 〉 At a loss,
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how to distinguish betwe••• the two grand Governing concerns 〈 ◊ 〉 ••fe, Good and Evil ? and may not th•• Ignorance of these cost us as dear as the Knowledge of them did our first Parents• Life and Death, Vice and Vertue com• alike to such an one;
how to distinguish betwe••• the two grand Governing concerns 〈 ◊ 〉 ••fe, Good and Evil? and may not th•• Ignorance of these cost us as dear as the Knowledge of them did our First Parents• Life and Death, Vice and Virtue com• alike to such an one;
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and how then should He avoid it? For where there is no sense of things, there can be no distinction, and •here there is no distinction there can be no Choice.
and how then should He avoid it? For where there is no sense of things, there can be no distinction, and •here there is no distinction there can be no Choice.
A Man destitute of this directing and distinguishing Light within Him, is and must be at the Mercy of every thing 〈 ◊ 〉 Nature, that would impose or serve 〈 ◊ 〉 Turn upon Him.
A Man destitute of this directing and distinguishing Light within Him, is and must be At the Mercy of every thing 〈 ◊ 〉 Nature, that would impose or serve 〈 ◊ 〉 Turn upon Him.
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Which being the Case of such as steer by a false Light, certainly no slave in the Gallies is or can be in such a Wretched Condition of slavery as a Man thus abandoned by Conscience,
Which being the Case of such as steer by a false Light, Certainly no slave in the Galleys is or can be in such a Wretched Condition of slavery as a Man thus abandoned by Conscience,
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Secondly, If it were an Evil that seldom happened, that very hardly and ra••ly befell a Man, this might in a 〈 ◊ 〉 measure supersede the strictness of t••• Caution, But, on the contrary, we sha•• find, that as great as the Evil is, which we are to fence against (and that is 〈 ◊ 〉 great as the Capacities of an Immortal Soul) the Greatness of the danger is still Commensurate.
Secondly, If it were an Evil that seldom happened, that very hardly and ra••ly befell a Man, this might in a 〈 ◊ 〉 measure supersede the strictness of t••• Caution, But, on the contrary, we sha•• find, that as great as the Evil is, which we Are to fence against (and that is 〈 ◊ 〉 great as the Capacities of an Immortal Soul) the Greatness of the danger is still Commensurate.
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or can be Fatal in the Effect. It is, as in a Common Plague, in which, the Infection•• as hard to be escaped, as the distemp•• to be Cured: For that which brings this Darkness upon the Soul is Sin. And as the state of Nature now is, the Soul is not so Close United to the Body, as Sin is to the Soul;
or can be Fatal in the Effect. It is, as in a Common Plague, in which, the Infection•• as hard to be escaped, as the distemp•• to be Cured: For that which brings this Darkness upon the Soul is Sin. And as the state of Nature now is, the Soul is not so Close United to the Body, as since is to the Soul;
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indeed so close is the Union between them, that one would even think, the Soul it self (as much a Spirit as it is) were the matter, and Sin the form in our present Constitution.
indeed so close is the union between them, that one would even think, the Soul it self (as much a Spirit as it is) were the matter, and since the from in our present Constitution.
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In a word, there is a set Combination of all without a Man, and all within Him, of all above ground, and all under it, (if Hell be so) first to put out his Eyes,
In a word, there is a Set Combination of all without a Man, and all within Him, of all above ground, and all under it, (if Hell be so) First to put out his Eyes,
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From all which, I suppose, we must needs see Reason more than sufficient for this Admonition of our Saviour, Take heed, that the Light, which is in Thee be not Darkness.
From all which, I suppose, we must needs see Reason more than sufficient for this Admonition of our Saviour, Take heed, that the Light, which is in Thee be not Darkness.
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Our Present business therefore shall be (and that as a Completion of what I discoursed formerly upon Conscience in this Place) to shew How and by what Courses, This Divine Light, this Candle of the Lord, comes first to burn faint and dim,
Our Present business Therefore shall be (and that as a Completion of what I discoursed formerly upon Conscience in this Place) to show How and by what Courses, This Divine Light, this Candle of the Lord, comes First to burn faint and dim,
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Our great unacquaintance with the Nature of Spiritual, Immaterial Beings leaving us wholly in the Dark as to any Explicite knowledge, either How they work, or how they are worked upon. So that in discoursing of these things we are forced to take up with Analogy,
Our great unacquaintance with the Nature of Spiritual, Immaterial Beings leaving us wholly in the Dark as to any Explicit knowledge, either How they work, or how they Are worked upon. So that in discoursing of these things we Are forced to take up with Analogy,
Some of the Ablest of the Peripatetick School (not without Countenance from Aristotle Himself, in the fifth Chapter of his Third Book, NONLATINALPHABET) hold, that besides the Native, inherent light of the Intellect (which is essential to it,
some of the Ablest of the Peripatetic School (not without Countenance from Aristotle Himself, in the fifth Chapter of his Third Book,) hold, that beside the Native, inherent Light of the Intellect (which is essential to it,
as it is a Faculty made to apprehend, and take in its object after a Spiritual way) there is also another light, in the Nature of a Medium, beaming in upon it by a Continual Efflux and Emanation from the great Fountain of Light, and irradiating this intellectual Faculty, together with the Species or Representations of Things imprinted thereupon.
as it is a Faculty made to apprehend, and take in its Object After a Spiritual Way) there is also Another Light, in the Nature of a Medium, beaming in upon it by a Continual Efflux and Emanation from the great Fountain of Light, and irradiating this intellectual Faculty, together with the Species or Representations of Things imprinted thereupon.
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According to which Doctrine it seems with great Reason to follow, That whatsoever interposes between the Mind and those Irradiations from God (as all Sin more or less certainly does) must needs hinder the Entrance and Admission of them into the Mind:
According to which Doctrine it seems with great Reason to follow, That whatsoever interposes between the Mind and those Irradiations from God (as all since more or less Certainly does) must needs hinder the Entrance and Admission of them into the Mind:
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For the further Illustration of which Notion, we may observe, that the Vnderstanding, the Mind, or Conscience of Man (which we shall here take for the same Thing) seem to bear much the same Respect to God, which Glass or Chrystal does to the Light or Sun: which appears indeed to the Eye, a Bright, and a shining Thing;
For the further Illustration of which Notion, we may observe, that the Understanding, the Mind, or Conscience of Man (which we shall Here take for the same Thing) seem to bear much the same Respect to God, which Glass or Crystal does to the Light or Sun: which appears indeed to the Eye, a Bright, and a shining Thing;
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Nevertheless this shining is not so much from any essential light or brightness existing in the Glass it self (supposing that there be any such in it) as it is from the Porousness of its Body, rendring it Diaphanous, and thereby fit to receive and transmit those Rays of Light, which falling upon it,
Nevertheless this shining is not so much from any essential Light or brightness existing in the Glass it self (supposing that there be any such in it) as it is from the Porousness of its Body, rendering it Diaphanous, and thereby fit to receive and transmit those Rays of Light, which falling upon it,
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Why, then no brightness could be seen in it at all, but the Light being hereby utterly shut out, the Glass or Chrystal would shine or glister no more than a piece of Wood, or a Clod of Earth.
Why, then no brightness could be seen in it At all, but the Light being hereby utterly shut out, the Glass or Crystal would shine or glister no more than a piece of Wood, or a Clod of Earth.
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In like manner every Act of Sin, every degree of guilt, does in its proportion cast a kind of Soil or Foulness upon the intellectual part of the Soul,
In like manner every Act of since, every degree of guilt, does in its proportion cast a kind of Soil or Foulness upon the intellectual part of the Soul,
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and this not from any failure, or Defect in the Illumination it self, but from the Indisposition of the object, which being thus blacken'd, can neither let in,
and this not from any failure, or Defect in the Illumination it self, but from the Indisposition of the Object, which being thus blackened, can neither let in,
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But however (as I shew'd before,) the Thing it self is certain and unquestionable, Guilt and Darkness being always so United, that you shall never find Darkness mentioned in Scripture in a Moral sence, but you shall also find it derived from Sin, as its direct Cause, and Joined with it as its Constant Companion :
But however (as I showed before,) the Thing it self is certain and unquestionable, Gilded and Darkness being always so United, that you shall never find Darkness mentioned in Scripture in a Moral sense, but you shall also find it derived from since, as its Direct Cause, and Joined with it as its Constant Companion:
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and that it may be so, it must be perfectly Indifferent: That is to say, it must be free and disencumbred from every thing, which may in the least sway,
and that it may be so, it must be perfectly Indifferent: That is to say, it must be free and disencumbered from every thing, which may in the least sway,
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And this our Blessed Saviour with admirable Emphasis and Significance of Expression calls the singleness of the Eye, in the Verse immediately before the Text. If thy Eye (says He) be single, Thy whole Body shall be full of Light.
And this our Blessed Saviour with admirable Emphasis and Significance of Expression calls the singleness of the Eye, in the Verse immediately before the Text. If thy Eye (Says He) be single, Thy Whole Body shall be full of Light.
In the assigning and stating •• which, as I shew'd before, that Sin in General was the General Cause of this Darkness, so the Particular Causes of it mu•• be fetched from the Particular kinds and degrees of Sin.
In the assigning and stating •• which, as I showed before, that since in General was the General Cause of this Darkness, so the Particular Causes of it mu•• be fetched from the Particular Kinds and Degrees of Sin.
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and the like Capital, Soul-Wasting Sins, even in any one single Act or Commission of them, have a strangely efficacious Power to cloud and darken the Conscience.
and the like Capital, Soul-Wasting Sins, even in any one single Act or Commission of them, have a strangely efficacious Power to cloud and darken the Conscience.
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and bereaves it of all use of its senses for a time ▪ Thus in the two forementioned Sins of David, they so mazed and even stupifye• His Conscience, that it lay as it were •• a Swoon, and void of all Spiritual sen•• for almost an whole Year.
and bereaves it of all use of its Senses for a time ▪ Thus in the two forementioned Sins of David, they so mazed and even stupifye• His Conscience, that it lay as it were •• a Swoon, and void of all Spiritual sen•• for almost an Whole Year.
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For we do not find, that He came to Himself, or to any true sight or sense of his Horrid guilt, till Nathan the Prophet came and Roused Him up with a Message from God,
For we do not find, that He Come to Himself, or to any true sighed or sense of his Horrid guilt, till Nathan the Prophet Come and Roused Him up with a Message from God,
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Such a terrible Deadness, and Stupefaction did those two Sins bring upon his Soul for so many Months together, during which time, whatsoever Notion of Murder and Adultery David might have in general;
Such a terrible Deadness, and Stupefaction did those two Sins bring upon his Soul for so many Months together, during which time, whatsoever Notion of Murder and Adultery David might have in general;
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so as to be able to look either upwards, or inwards. This was his sad and forlorn Estate, notwithstanding that long Course of Piety and Converse with God, which He was now grown old in.
so as to be able to look either upward, or inward. This was his sad and forlorn Estate, notwithstanding that long Course of Piety and Converse with God, which He was now grown old in.
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and yet, we see, that one or two such gross Sins dulled and deadned the spiritual Principle within Him to such a degree, that they left Him for a long time (as it were) dozed and benumbed, blind and insensible;
and yet, we see, that one or two such gross Sins dulled and deadened the spiritual Principle within Him to such a degree, that they left Him for a long time (as it were) dozed and benumbed, blind and insensible;
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that whatsoever carries a Man off from God, will in the Natural Course, and tendency of it, carry Him still further and further, till at length it leaves Him neither Will nor Power to return.
that whatsoever carries a Man off from God, will in the Natural Course, and tendency of it, carry Him still further and further, till At length it leaves Him neither Will nor Power to return.
since the Sting of this must needs take off the Relish of the other, and it would be an intolerable Torment to any Man's mind, to be always doing, and always condemning himself for what He does. And for this cause, a Man shuts his Eyes, and stops his Ears against all that His Reason would tell Him of the sinfulness of that Practice, which long Custom,
since the Sting of this must needs take off the Relish of the other, and it would be an intolerable Torment to any Man's mind, to be always doing, and always condemning himself for what He does. And for this cause, a Man shuts his Eyes, and stops his Ears against all that His Reason would tell Him of the sinfulness of that Practice, which long Custom,
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And thus, when an Inveterate, Imperious Custom has so over-ruled all a Mans faculties, as neither to suffer His Eyes to see, nor his Ears to hear, nor his mind to think of the Evil of what He does;
And thus, when an Inveterate, Imperious Custom has so overruled all a men faculties, as neither to suffer His Eyes to see, nor his Ears to hear, nor his mind to think of the Evil of what He does;
that is, when all the Instruments of Knowledge are forbid to do their office, Ignorance and Obscurity must needs be upon the whole Soul. For when the Windows are stopped up, no Wonder if the whole Room be Dark.
that is, when all the Instruments of Knowledge Are forbid to do their office, Ignorance and Obscurity must needs be upon the Whole Soul. For when the Windows Are stopped up, no Wonder if the Whole Room be Dark.
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The Truth is, such an Habitual frequency of Sinning, does (as it were) Bar and Bolt up the Conscience against the sharpest Reproofs, and the most Convincing Instructions;
The Truth is, such an Habitual frequency of Sinning, does (as it were) Bar and Bolt up the Conscience against the Sharpest Reproofs, and the most Convincing Instructions;
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so that when God by the Thunder of his Judgments, and the Voice of His Ministers has been ringing Hell and Vengeance into the Ears of such a Sinner, perhaps,
so that when God by the Thunder of his Judgments, and the Voice of His Ministers has been ringing Hell and Vengeance into the Ears of such a Sinner, perhaps,
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though never so Vile, Wicked, and Inexcusable, but, all circumstances considered, he Judges it, Pro hìc & nunc, absolutely better for Him to do it, than not to do it.
though never so Vile, Wicked, and Inexcusable, but, all Circumstances considered, he Judges it, Pro hìc & nunc, absolutely better for Him to do it, than not to do it.
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and generally ends in, his utter Ruin and Damnation! Custom is said to be a second Nature, and if by the first we are already so bad, by the second (to be sure) we shall be much worse.
and generally ends in, his utter Ruin and Damnation! Custom is said to be a second Nature, and if by the First we Are already so bad, by the second (to be sure) we shall be much Worse.
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Thirdly, Every Corrupt Passion, or Affection of the Mind, will certainly pervert the judging, and obscure and darken the discerning Power of Conscience. The Affections which the Greeks call NONLATINALPHABET and the Latines Affectus Animi, are of much the same use to the Soul, which the Members are of to the Body;
Thirdly, Every Corrupt Passion, or Affection of the Mind, will Certainly pervert the judging, and Obscure and darken the discerning Power of Conscience. The Affections which the Greeks call and the Latins Affectus Animi, Are of much the same use to the Soul, which the Members Are of to the Body;
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But though better Philosophy has long since exploded this Opinion, and Christianity, which is the greatest and the best, has taught us, that we may be Angry and yet not Sin. Eph. 4.26. And that Godly Sorrow is neither a Paradox nor a Contradiction, 2 Cor. 7.10. and consequently, that in every Passion or Affection there is something purely Natural, which may both be distinguished and divided too from what is sinful and irregular;
But though better Philosophy has long since exploded this Opinion, and Christianity, which is the greatest and the best, has taught us, that we may be Angry and yet not Sin. Ephesians 4.26. And that Godly Sorrow is neither a Paradox nor a Contradiction, 2 Cor. 7.10. and consequently, that in every Passion or Affection there is something purely Natural, which may both be distinguished and divided too from what is sinful and irregular;
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yet notwithstanding all this, it must be confessed, That the Nature of the Passions is such, that they are extreamly prone and apt to pass into Excess, and that when they do so, nothing in the World is a greater hindrance to the Mind or Reason of Man, from making a True, Clear,
yet notwithstanding all this, it must be confessed, That the Nature of the Passion is such, that they Are extremely prove and apt to pass into Excess, and that when they do so, nothing in the World is a greater hindrance to the Mind or Reason of Man, from making a True, Clear,
It being as Impossible to keep the Iudging Faculty steady in such a Case, as it would be to view a Thing distinctly and perfectly through a Perspective Glass, held by a shaking, Paralytick hand.
It being as Impossible to keep the Judging Faculty steady in such a Case, as it would be to view a Thing distinctly and perfectly through a Perspective Glass, held by a shaking, Paralytic hand.
When the Affections are once engaged, the Iudgment is always Partial, and Concerned. There is a strong Bent, or Byass upon it, it is possessed and gained over,
When the Affections Are once engaged, the Judgement is always Partial, and Concerned. There is a strong Bent, or Byass upon it, it is possessed and gained over,
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especially where Duty is the Thing to be Iudged of. For a Man will hardly be brought to Judge Right, and True, when by such a Judgment he is sure to Condemn Himself.
especially where Duty is the Thing to be Judged of. For a Man will hardly be brought to Judge Right, and True, when by such a Judgement he is sure to Condemn Himself.
and show severally, in several Corrupt and Vitious Affections, how Impossible it is for a Man to keep his Conscience rightly Informed, and fit to guide and direct Him in all the Arduous Perplexing Cases of Sin, and Duty, while He is actually under the Power of any of them.
and show severally, in several Corrupt and Vicious Affections, how Impossible it is for a Man to keep his Conscience rightly Informed, and fit to guide and Direct Him in all the Arduous Perplexing Cases of since, and Duty, while He is actually under the Power of any of them.
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This I know Men, generally, are not apt to believe, or to think that the flaws or failures of their Morals can at all affect their Intellectuals. But I doubt not but to make it not only Credible, but Undeniable.
This I know Men, generally, Are not apt to believe, or to think that the flaws or failures of their Morals can At all affect their Intellectuals. But I doubt not but to make it not only Credible, but Undeniable.
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Now the Vitious Affections which I shall single, and cull out of those Vast Numbers, which the Heart of Man, that great Store-house of the Devil, abounds with,
Now the Vicious Affections which I shall single, and cull out of those Vast Numbers, which the Heart of Man, that great Storehouse of the devil, abounds with,
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as some of the Principal, which thus Darken and Debauch the Conscience, shall be these Three. First, Sensuality. Secondly, Covetousness. Thirdly, Ambition.
as Some of the Principal, which thus Darken and Debauch the Conscience, shall be these Three. First, Sensuality. Secondly, Covetousness. Thirdly, Ambition.
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The Ancient Philosophers generally holding the Soul of Man to be a Spiritual Immaterial substance, could give no Account of the several failures and defects in the Operations of it, (which they were sufficiently sensible of) but from its Immersion into,
The Ancient Philosophers generally holding the Soul of Man to be a Spiritual Immaterial substance, could give no Account of the several failures and defects in the Operations of it, (which they were sufficiently sensible of) but from its Immersion into,
And accordingly all their complaints, and accusations were still levelled at this NONLATINALPHABET as the only cause of all that they found amiss in the whole Frame and Constitution of Mans Nature.
And accordingly all their complaints, and accusations were still leveled At this as the only cause of all that they found amiss in the Whole Frame and Constitution of men Nature.
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In a word, whatsoever was observed by them, either Irregular, or Defective in the Workings of the Mind, was all Charged upon the Body, as its great Clog, and Impediment.
In a word, whatsoever was observed by them, either Irregular, or Defective in the Workings of the Mind, was all Charged upon the Body, as its great Clog, and Impediment.
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But whether the fault be in the Spiritual, or Corporeal part of our Nature, or rather in Both, certain it is, that no two Things in the World do more rise, and grow upon the Fall of Each other,
But whither the fault be in the Spiritual, or Corporeal part of our Nature, or rather in Both, certain it is, that no two Things in the World do more rise, and grow upon the Fallen of Each other,
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And, as it most commonly falls out, that the Worse Cause has the Best success, so when the Flesh and the Spirit come to a Battle, it is seldom but the Flesh comes off Victorious.
And, as it most commonly falls out, that the Worse Cause has the Best success, so when the Flesh and the Spirit come to a Battle, it is seldom but the Flesh comes off Victorious.
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And therefore the same great Apostle who so constantly exercised Himself to keep a Conscience void of Offence, did as constantly and severely exercise Himself to keep under his Body and bring it into subjection, 1 Cor. 9.27.
And Therefore the same great Apostle who so constantly exercised Himself to keep a Conscience void of Offence, did as constantly and severely exercise Himself to keep under his Body and bring it into subjection, 1 Cor. 9.27.
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and Poyson of the Nobler and Intellectual Part of Man, are those false, and fallacious Pleasures of Lust and Intemperance : Of Each of which severally: and
and Poison of the Nobler and Intellectual Part of Man, Are those false, and fallacious Pleasures of Lust and Intemperance: Of Each of which severally: and
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and so of a Judge of Israel rendred Himself really a Judgment upon them? And when the two Angels (as we read in 19. Gen. ) struck, those Monsters, the Men of Sodom, with Blindness, had not their own detestable Lust first stricken them with a greater? Or could Herod have ever Thought Himself obliged by the Religion of an Oath, to have Murdered the Baptist, had not his Lust, and His Herodias Imprisoned and Murdered his Conscience first? For,
and so of a Judge of Israel rendered Himself really a Judgement upon them? And when the two Angels (as we read in 19. Gen.) struck, those Monsters, the Men of Sodom, with Blindness, had not their own detestable Lust First stricken them with a greater? Or could Herod have ever Thought Himself obliged by the Religion of an Oath, to have Murdered the Baptist, had not his Lust, and His Herodias Imprisoned and Murdered his Conscience First? For,
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surely, the Common Light of Nature, could not but Teach Him that no Oath or Vow whatsoever could warrant the greatest Prince upon Earth to take away the Life of an Innocent Person.
surely, the Common Light of Nature, could not but Teach Him that not Oath or Voelli whatsoever could warrant the greatest Prince upon Earth to take away the Life of an Innocent Person.
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and the same will, no doubt, darken, and delude, and, in the End, extinguish the Conscience of any Man Breathing, who shall surrender Himself up to it.
and the same will, no doubt, darken, and delude, and, in the End, extinguish the Conscience of any Man Breathing, who shall surrender Himself up to it.
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From all which it appears, what a Paradox it is in Morals, for any one under the Dominion of his lust, to think to have a Right Judgment in Things relating to the state of his Soul: And the same, in the
From all which it appears, what a Paradox it is in Morals, for any one under the Dominion of his lust, to think to have a Right Judgement in Things relating to the state of his Soul: And the same, in the
Second Place, holds equally in that other Branch of sensuality, Intemperance ; whereupon we find them both Joined together by the Prophet, Hosea 4.11. Whoredom (says He) and Wine take away the Heart ;
Second Place, holds equally in that other Branch of sensuality, Intemperance; whereupon we find them both Joined together by the Prophet, Hosea 4.11. Whoredom (Says He) and Wine take away the Heart;
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We know the method, which this high and exact Pattern of Spiritual Prudence, St. Paul, took to keep the great sentinel of His Soul, his Conscience, always vigilant, and circumspect.
We know the method, which this high and exact Pattern of Spiritual Prudence, Saint Paul, took to keep the great sentinel of His Soul, his Conscience, always vigilant, and circumspect.
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It was by a Constant, and severe Temperance, heighten'd with frequent Watchings and Fastings, as He Himself tells us, 2 Cor. 11.27. In watchings often; in Fastings often, &c. This was the Discipline which kept his senses exercised to a sure and exquisite discrimination of Good, and Evil ;
It was by a Constant, and severe Temperance, heightened with frequent Watchings and Fastings, as He Himself tells us, 2 Cor. 11.27. In watchings often; in Fastings often, etc. This was the Discipline which kept his Senses exercised to a sure and exquisite discrimination of Good, and Evil;
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and He is, much the greater Beast of the two, who carries his Burden in his Belly, than He who carries it upon his Back. On the contrary Nothing is so great a Friend to the mind of Man, as Abstinence ;
and He is, much the greater Beast of the two, who carries his Burden in his Belly, than He who carries it upon his Back. On the contrary Nothing is so great a Friend to the mind of Man, as Abstinence;
and when Reason has That, it is always a diligent, and faithful Hand-Maid to Conscience. And therefore, where Men look no further than meer Nature, (as many do not) let no Man expect to keep his Gluttony and his Parts, His Drunkenness and his Wit, his Revellings, and his Iudgment, and much less His Conscience together.
and when Reason has That, it is always a diligent, and faithful Hand-Maid to Conscience. And Therefore, where Men look no further than mere Nature, (as many do not) let no Man expect to keep his Gluttony and his Parts, His drunkenness and his Wit, his Revellings, and his Judgement, and much less His Conscience together.
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It is an utter Contradiction to the methods of Both. Who hath Woe? Who hath Sorrow? Who hath Contentions? Who hath Babling? Who hath wounds without Cause? Who hath Redness of Eyes? says Solomon, Prov. 23.29. Which Question He Himself presently Answers in the next verse, They who tarry long at the wine, they who seek after mixt wine.
It is an utter Contradiction to the methods of Both. Who hath Woe? Who hath Sorrow? Who hath Contentions? Who hath Babbling? Who hath wounds without Cause? Who hath Redness of Eyes? Says Solomon, Curae 23.29. Which Question He Himself presently Answers in the next verse, They who tarry long At the wine, they who seek After mixed wine.
and (which is worse than all) a Blind and a Benighted Conscience, but the Intemperate and Luxurious, the Epicure and the Smell-feast ? So Impossible is it for a Man to turn Sott, without making Himself a Blockhead too.
and (which is Worse than all) a Blind and a Benighted Conscience, but the Intemperate and Luxurious, the Epicure and the Smell-feast? So Impossible is it for a Man to turn Sot, without making Himself a Blockhead too.
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concerning which, it ever was, and is, and will be a sure observation, that such as are Ablest at the Barrel, are generally Weakest at the Book. And thus much for the first great Darkner of Man's mind, sensuality ;
Concerning which, it ever was, and is, and will be a sure observation, that such as Are Ablest At the Barrel, Are generally Weakest At the Book. And thus much for the First great Darkner of Man's mind, sensuality;
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Secondly, Another Vitious affection, which Clouds and Darkens the Conscience is Covetousness. Concerning which it may truly be affirmed, that of all the Vices incident to Humane Nature, none so powerfully and peculiarly Carries the Soul downwards as Covetousness does.
Secondly, another Vicious affection, which Clouds and Darkens the Conscience is Covetousness. Concerning which it may truly be affirmed, that of all the Vices incident to Humane Nature, none so powerfully and peculiarly Carries the Soul downwards as Covetousness does.
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and the solidest Judgment that the Mind of Man is well Capable of) Deut. 16.19. Thou shalt not (says He) take a Gift. But why? He presently adds the Reason.
and the solidest Judgement that the Mind of Man is well Capable of) Deuteronomy 16.19. Thou shalt not (Says He) take a Gift. But why? He presently adds the Reason.
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In like manner when Samuel would set the Credit of his Integrity clear above all the Aspersions of Envy and Calumny it self, 1 Sam. 12.3. Of whose hands (says He) have I received a Bribe to blind my Eyes therewith? Implying thereby, that for a Man to be Gripe-handed and Clear-sighted too was Impossible. And again Eccl. 7.7.
In like manner when Samuel would Set the Credit of his Integrity clear above all the Aspersions of Envy and Calumny it self, 1 Sam. 12.3. Of whose hands (Says He) have I received a Bribe to blind my Eyes therewith? Implying thereby, that for a Man to be Gripe-handed and Clear-sighted too was Impossible. And again Ecclesiastes 7.7.
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A gift (says the Wiseman) destroyeth the Heart. That is, (as we have shewn already) the Iudging and Discerning Powers of the Soul. By all which, we see, that in the Judgment of some of the wisest,
A gift (Says the Wiseman) Destroyeth the Heart. That is, (as we have shown already) the Judging and Discerning Powers of the Soul. By all which, we see, that in the Judgement of Some of the Wisest,
And to give you one Proof, above all, of the peculiar blinding Power of this Vice, there is not the most Covetous wretch Breathing, who does so much as see or perceive, that He is Covetous.
And to give you one Proof, above all, of the peculiar blinding Power of this Vice, there is not the most Covetous wretch Breathing, who does so much as see or perceive, that He is Covetous.
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For, the Truth is, preach to the Conscience of a Covetous Person (if he may be said to have any) with the Tongue of Men and Angels, and tell him of the Vanity of the World, of Treasure in Heaven, and of the Necessity of being Rich toward God and Liberal to his Poor Brother;
For, the Truth is, preach to the Conscience of a Covetous Person (if he may be said to have any) with the Tongue of Men and Angels, and tell him of the Vanity of the World, of Treasure in Heaven, and of the Necessity of being Rich towards God and Liberal to his Poor Brother;
nor suffers any thing to pass into His Heart, but through his Hands. You must preach to such an One of Bargain and sale, Profits and Perquisits, Principal and Interest, use upon use ;
nor suffers any thing to pass into His Heart, but through his Hands. You must preach to such an One of Bargain and sale, Profits and Perquisites, Principal and Interest, use upon use;
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And thus much for the second base Affection, that blinds the mind of Man, which is Covetousness. A thing directly Contrary to the very Spirit of Christianity;
And thus much for the second base Affection, that blinds the mind of Man, which is Covetousness. A thing directly Contrary to the very Spirit of Christianity;
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in both cases you will find a Vertigo or Giddiness. And where there is a Giddiness in the Head, there will be always a mist before the Eyes. And thus, no doubt, it was only an Ambitious aspiring after high Things, which not long since caused such a Woful, scandalous Giddiness in some Men's Consciences,
in both cases you will find a Vertigo or Giddiness. And where there is a Giddiness in the Head, there will be always a missed before the Eyes. And thus, no doubt, it was only an Ambitious aspiring After high Things, which not long since caused such a Woeful, scandalous Giddiness in Some Men's Consciences,
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Pride, we know (which is always Cousin-German to Ambition ) is Commonly reckoned the Fore-runner of a Fall. It was the Devil's sin and the Devil's ruine, and has been ever since the Devil's strategem ;
Pride, we know (which is always Cousin-German to Ambition) is Commonly reckoned the Forerunner of a Fallen. It was the Devil's since and the Devil's ruin, and has been ever since the Devil's strategem;
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Yea, so fatally does this touring, aspiring humour intoxicate and impose upon Mens minds, that when the Devil stands Bobbing and Tantalizing their Gaping hopes with some Preferment in Church, or State, they shall do the Basest, the Vilest, and most Odious things Imaginable;
Yea, so fatally does this touring, aspiring humour intoxicate and impose upon Men's minds, that when the devil Stands Bobbing and Tantalizing their Gaping hope's with Some Preferment in Church, or State, they shall do the Basest, the Vilest, and most Odious things Imaginable;
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and that, not only in defiance of Conscience, but, which is yet more Impudent and Intolerable, shall even alledge Conscience it self as the very Reason for the doing them:
and that, not only in defiance of Conscience, but, which is yet more Impudent and Intolerable, shall even allege Conscience it self as the very Reason for the doing them:
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and the Church that Baptized them, and having first practised a dispensing Power upon all Law within them, shall help to let the same loose upon all Laws without them too.
and the Church that Baptised them, and having First practised a dispensing Power upon all Law within them, shall help to let the same lose upon all Laws without them too.
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But as for these Ambitious Animals, who could thus Sell their Credit, and their Conscience, wade through Thick and Thin, and break through all that is Sacred and Civil, only to make themselves High and Great, I shall say no more of them but this, that instead of being advanced to what they so much desired, it is well for them, that they have not been advanced to what they so highly deserved. For this, I am sure of, that neither Papists, nor Fanaticks (both of them our mortal, Implacable Enemies) can conceive a Prayer more fully,
But as for these Ambitious Animals, who could thus Fell their Credit, and their Conscience, wade through Thick and Thin, and break through all that is Sacred and Civil, only to make themselves High and Great, I shall say no more of them but this, that instead of being advanced to what they so much desired, it is well for them, that they have not been advanced to what they so highly deserved. For this, I am sure of, that neither Papists, nor Fanatics (both of them our Mortal, Implacable Enemies) can conceive a Prayer more Fully,
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And lastly the Honours of it upon their Ambition. Which three Powerful Incentives, meeting with these three Violent Affections, are (as it were) the Great Trident in the Tempters Hand, by which he strikes through the very Hearts and Souls of Men;
And lastly the Honours of it upon their Ambition. Which three Powerful Incentives, meeting with these three Violent Affections, Are (as it were) the Great Trident in the Tempters Hand, by which he strikes through the very Hearts and Souls of Men;
and that with such a Rapid swing, such an Irresistible Fascination upon the understandings, as well as Appetites of Men, that as God said heretofore Let there be Light, and there was Light ;
and that with such a Rapid swing, such an Irresistible Fascination upon the understandings, as well as Appetites of Men, that as God said heretofore Let there be Light, and there was Light;
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so this Proud Rival of his Creator, and over-turner of the Creation, is still saying in Defiance of him, Let there be Darkness, and accordingly there is Darkness; Darkness, upon the Mind and Reason;
so this Proud Rival of his Creator, and overturner of the Creation, is still saying in Defiance of him, Let there be Darkness, and accordingly there is Darkness; Darkness, upon the Mind and Reason;
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You have heard, of what vast, and infinite moment it is to have a clear, impartial, and right-judging Conscience. Such an one as a Man may reckon himself safe in the directions of,
You have herd, of what vast, and infinite moment it is to have a clear, impartial, and right-judging Conscience. Such an one as a Man may reckon himself safe in the directions of,
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sometimes venturing their very heads, only to get a Feather in their Caps. But wise Men instead of looking above them, chuse rather to look about them and within them, and by so doing keep their Eyes always in their heads:
sometime venturing their very Heads, only to get a Feather in their Caps. But wise Men instead of looking above them, choose rather to look about them and within them, and by so doing keep their Eyes always in their Heads:
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These, I say, are 〈 ◊ 〉 of those ways, and methods, by which this great Internal Light, the Judging Faculty of Conscience, may be preserved in its Native Vigour, and Quickness.
These, I say, Are 〈 ◊ 〉 of those ways, and methods, by which this great Internal Light, the Judging Faculty of Conscience, may be preserved in its Native Vigour, and Quickness.
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That we may the more surely prevent our Affections from working too much upon our Iudgment, let us wisely beware of all such Things as may work too strongly upon our Affections.
That we may the more surely prevent our Affections from working too much upon our Judgement, let us wisely beware of all such Things as may work too strongly upon our Affections.
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and flame out Brighter and Brighter, till at length having lead us through this Vale of Darkness and Mortality, it shall bring us to those happy Mansions where there is Light and Life for evermore.
and flame out Brighter and Brighter, till At length having led us through this Vale of Darkness and Mortality, it shall bring us to those happy Mansions where there is Light and Life for evermore.
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Forasmuch as that General Habitude or Relation (upon which all particular Instances of Duty are founded) which Men bore to God, their Neighbour, and themselves, upon account of their being Rational Creatures, was Universally,
Forasmuch as that General Habitude or Relation (upon which all particular Instances of Duty Are founded) which Men boar to God, their Neighbour, and themselves, upon account of their being Rational Creatures, was Universally,
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From whence I conceive it to be very clear, that, if the several particulars commanded or forbidden by Christ, in that his great Sermon upon the Mount, had a Natural Good or Evil respectively belonging to them:
From whence I conceive it to be very clear, that, if the several particulars commanded or forbidden by christ, in that his great Sermon upon the Mount, had a Natural Good or Evil respectively belonging to them:
For we must not Think, that when the Law, either by Precept, or Prohibition, takes notice only of the outward Act, and the Gospel afterwards directs it self to the thoughts and desires, the Motives and Causes of the said Act;
For we must not Think, that when the Law, either by Precept, or Prohibition, Takes notice only of the outward Act, and the Gospel afterwards directs it self to the thoughts and Desires, the Motives and Causes of the said Act;
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or again, when the Law gives only a General Precept, and the Gospel assigns several particular Instances reducible to the same General I•junction, that therefore the Gospel gives so many New Precepts Corrective,
or again, when the Law gives only a General Precept, and the Gospel assigns several particular Instances reducible to the same General I•junction, that Therefore the Gospel gives so many New Precepts Corrective,
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for it is a Rule which ever was, and ever ought to be allowed in Interpreting the Divine Precepts, That every such Precept does Vertually and Implicitly, and by a Parity of Reason, contain in it more than it expresly declares;
for it is a Rule which ever was, and ever ought to be allowed in Interpreting the Divine Precepts, That every such Precept does Virtually and Implicitly, and by a Parity of Reason, contain in it more than it expressly declares;
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and upon that Account oppose the Precepts of Christ to them, do yet find it necessary to maintain, that even the Precepts of our Saviour Himself, ought to extend their obligation to many more particulars than are mentioned in them,
and upon that Account oppose the Precepts of christ to them, do yet find it necessary to maintain, that even the Precepts of our Saviour Himself, ought to extend their obligation to many more particulars than Are mentioned in them,
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why ought it not to take place in those of the old also? And if it ought (as there can be no shadow of Reason to the contrary) I dare undertake, that there will be no need of multiplying of New Precepts in the Gospel,
why ought it not to take place in those of the old also? And if it ought (as there can be no shadow of Reason to the contrary) I Dare undertake, that there will be no need of multiplying of New Precepts in the Gospel,
as often as the Papists and Socinians have a Tu•• to serve by them. For surely every New Instance of Obedience does not of necessity inferr a New Precept ;
as often as the Papists and socinians have a Tu•• to serve by them. For surely every New Instance of obedience does not of necessity infer a New Precept;
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The Unity of a Precept is founded in the General Unity of its object, and every such General Comprehends many Particulars. The very Institution of the Two Christian Sacraments, is rather the Assignation of two new Instances of Obedience than of two new Precepts. For Christ having once Authentically declared that God would be Worshipped by those two solemn Acts, the Antecedent General Precept of Worshipping God according to his own Will, was sufficient to oblige us to these two particular Branches of it, being thus declared;
The Unity of a Precept is founded in the General Unity of its Object, and every such General Comprehends many Particulars. The very Institution of the Two Christian Sacraments, is rather the Assignation of two new Instances of obedience than of two new Precepts. For christ having once Authentically declared that God would be Worshipped by those two solemn Acts, the Antecedent General Precept of Worshipping God according to his own Will, was sufficient to oblige us to these two particular Branches of it, being thus declared;
For otherwise, if the multiplication of new particular I•st••ces of Duty ▪ should multiply Precept• too, it would render them innumerable, which would be extreamly absurd and ridiculous.
For otherwise, if the multiplication of new particular I•st••ces of Duty ▪ should multiply Precept• too, it would render them innumerable, which would be extremely absurd and ridiculous.
And now, all that has been here alledged by us against the Necessity of holding any new Precepts added to the Old Moral Law, as it obliged all Mankind, (whether notified to them by the Light of Nature• only,
And now, all that has been Here alleged by us against the Necessity of holding any new Precepts added to the Old Moral Law, as it obliged all Mankind, (whither notified to them by the Light of Nature• only,
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or by Revelation too) I reckon may as truely be affirmed of the Law of Moses also, (still supposing it a True and Perfect Transcript of the said Moral Law ;
or by Revelation too) I reckon may as truly be affirmed of the Law of Moses also, (still supposing it a True and Perfect Transcript of the said Moral Law;
as we have all the Reason in the World to believe it was) for were it otherwise, it would be hard to shew, what Advantage it could be to the Iewish Church to have that Law delivered to them;
as we have all the Reason in the World to believe it was) for were it otherwise, it would be hard to show, what Advantage it could be to the Jewish Church to have that Law Delivered to them;
it is not Imaginable how they could avoid the Omission of those Duties while they acqu••sced in the Directions of Moses as a full and sufficie•• Rule of Obedience,
it is not Imaginable how they could avoid the Omission of those Duties while they acqu••sced in the Directions of Moses as a full and sufficie•• Rule of obedience,
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Which yet surely must have rendred the whole Mosaick dispensation by no means agreeable either to the Wisdom or Goodness of God towards His Chosen People.
Which yet surely must have rendered the Whole Mosaic Dispensation by no means agreeable either to the Wisdom or goodness of God towards His Chosen People.
For though indeed the Moral Law as a Covenant promising Life upon Condition of absolute indefective obedience, be now of no use to justify, (Sin having disabled it for that use through the Incapacity of the Subject) yet as it is a Rule directing our Obedience,
For though indeed the Moral Law as a Covenant promising Life upon Condition of absolute indefective Obedience, be now of no use to justify, (since having disabled it for that use through the Incapacity of the Subject) yet as it is a Rule directing our obedience,
Nevertheless there are some Artists, I must confess, who can draw any thing out of any thing, who answer, That these words are not to be understood of Absolutely all, that a Man can do;
Nevertheless there Are Some Artists, I must confess, who can draw any thing out of any thing, who answer, That these words Are not to be understood of Absolutely all, that a Man can do;
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First, That the Argument bears upon a supposition, by no means to be admitted, to wit that the Law of Moses proceeded only upon Temporal Rewards and Punishments.
First, That the Argument bears upon a supposition, by no means to be admitted, to wit that the Law of Moses proceeded only upon Temporal Rewards and Punishments.
That the obliging Power of the Law is neither founded in, nor to be measured by the Rewards and Punishments an••xed to it ▪ but by the sole Authority of the Law-giver springing from the Relation (which he bears) of a Creator and Governour, to Mankind,
That the obliging Power of the Law is neither founded in, nor to be measured by the Rewards and Punishments an••xed to it ▪ but by the sole authority of the Lawgiver springing from the Relation (which he bears) of a Creator and Governor, to Mankind,
And can we then Imagine that God would sink his Law below these Powers, by Leaveing some degree of Love and Service to Himself absolutely within the strength and Power of Man, which He did not think fit by the Mosaick Law to oblige Him to (when yet our Saviour Himself promised Eternal Life to One, upon supposal of his Performance of this Law.) Luke 10.28.? This certainly is very strange Divinity.
And can we then Imagine that God would sink his Law below these Powers, by Leaving Some degree of Love and Service to Himself absolutely within the strength and Power of Man, which He did not think fit by the Mosaic Law to oblige Him to (when yet our Saviour Himself promised Eternal Life to One, upon supposal of his Performance of this Law.) Lycia 10.28.? This Certainly is very strange Divinity.
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But after all, some may possibly reply, Does not the Gospel enjoin us that Perfection and Height of Charity, which the Law never did, in Commanding us to lay down our Life for our Brother? 1 Ioh. 3.16. To which I Answer, That this is a Precept by no means absolute and universal, but always to be Limited by these two Conditions.
But After all, Some may possibly reply, Does not the Gospel enjoin us that Perfection and Height of Charity, which the Law never did, in Commanding us to lay down our Life for our Brother? 1 John 3.16. To which I Answer, That this is a Precept by no means absolute and universal, but always to be Limited by these two Conditions.
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when Necessity calls, to be Sacrificed to the Glory of Him who gave it, and Secondly, that we ought to prefer the Eternal good of our Neighbour or Brother,
when Necessity calls, to be Sacrificed to the Glory of Him who gave it, and Secondly, that we ought to prefer the Eternal good of our Neighbour or Brother,
Which manifestly shows, that this High Instance of Charity (as extraordinary as it appears) did not at length begin to be a Duty by any Evangelic•• Sanction,
Which manifestly shows, that this High Instance of Charity (as extraordinary as it appears) did not At length begin to be a Duty by any Evangelic•• Sanction,
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but was so ever since there was such Creatures in the World as Men, and Consequently that all, both Iews and Gentiles (whether they actually knew so much or no) would have sinned against this Duty of Charity, should they have refused to promote the Glory of their Maker,
but was so ever since there was such Creatures in the World as Men, and Consequently that all, both Iews and Gentiles (whither they actually knew so much or not) would have sinned against this Duty of Charity, should they have refused to promote the Glory of their Maker,
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and of Right Reason, discoursing and acting upon the Dictates of that Noble Principle. And now to apply this General Discourse to the Particulars mentioned in this Chapter.
and of Right Reason, discoursing and acting upon the Dictates of that Noble Principle. And now to apply this General Discourse to the Particulars mentioned in this Chapter.
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I affirm that Christ does by no means here set Himself against the Law of Moses, as a Law either faulty or imperfect, and upon those Accounts needing either Correction, or Addition, but only opposed the Corrupt Comments of the Scribes and Pharisees upon the Law,
I affirm that christ does by no means Here Set Himself against the Law of Moses, as a Law either faulty or imperfect, and upon those Accounts needing either Correction, or Addition, but only opposed the Corrupt Comments of the Scribes and Pharisees upon the Law,
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And again in the next Verse. He shall be in danger of the Council. They all referr to the Pharisees way of expressing themselves; which manifestly shews;
And again in the next Verse. He shall be in danger of the Council. They all refer to the Pharisees Way of expressing themselves; which manifestly shows;
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but by way of Prosopopoeia, in the Person of the Scribes and Pharisees, whose Custom it was to Preface and Authorize their Lectures and Glosses to the People, with the Pompous Plea of Antiquity and Tradition.
but by Way of Prosopopoeia, in the Person of the Scribes and Pharisees, whose Custom it was to Preface and Authorise their Lectures and Glosses to the People, with the Pompous Plea of Antiquity and Tradition.
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You have been accustomed indeed to hear the Scribes and Pharisees tell you, that This and This was said by those of old Time, but notwithstanding all these pretences I tell you that the Case is much otherwise,
You have been accustomed indeed to hear the Scribes and Pharisees tell you, that This and This was said by those of old Time, but notwithstanding all these pretences I tell you that the Case is much otherwise,
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and that the True Account and sence of the Law is Thus and Thus. This I say is the natural purport and meaning of our Saviour's words, throughout this Chapter.
and that the True Account and sense of the Law is Thus and Thus. This I say is the natural purport and meaning of our Saviour's words, throughout this Chapter.
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Ye have heard that it hath been said ye shall love your Neighbour and hate your Enemy, is so far from being the words of the Mosaick Law, that Moses Commands the clean Contrary to the latter Clause, Exod. 23.4. If thou seest thine Enemies Ox going astray, thou shalt surely bring it back to Him again;
You have herd that it hath been said you shall love your Neighbour and hate your Enemy, is so Far from being the words of the Mosaic Law, that Moses Commands the clean Contrary to the latter Clause, Exod 23.4. If thou See thine Enemies Ox going astray, thou shalt surely bring it back to Him again;
Fourthly, If Christ opposed his Precepts to those of the Mosaick Law, then God speaking by Christ must Contradict Himself as speaking by Moses. For whatsoever Moses spoke, He spoke as the Immediate Dictates of God from whom He received the Law.
Fourthly, If christ opposed his Precepts to those of the Mosaic Law, then God speaking by christ must Contradict Himself as speaking by Moses. For whatsoever Moses spoke, He spoke as the Immediate Dictates of God from whom He received the Law.
Fifthly, and lastly, Christ in all this discourse never calls any one of the Doctrines opposed by Him the Words of Moses, or of the Law, but only the Righteousness of the Scribes and Pharisees, which shews that they,
Fifthly, and lastly, christ in all this discourse never calls any one of the Doctrines opposed by Him the Words of Moses, or of the Law, but only the Righteousness of the Scribes and Pharisees, which shows that they,
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That Moses and Christ were at perfect Agreement, whatever the Controversy was between Him and the Pharisees. And so from the Scheme an• Context of the words, I pass to the Duty enjoined 〈 ◊ 〉 them which is to Love our Enemies :
That Moses and christ were At perfect Agreement, whatever the Controversy was between Him and the Pharisees. And so from the Scheme an• Context of the words, I pass to the Duty enjoined 〈 ◊ 〉 them which is to Love our Enemies:
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For will fair words and a Courtly behaviour pay Debts and discharge Scores? if they could, there is a sort of Men that would not be so much in debt as they are.
For will fair words and a Courtly behaviour pay Debts and discharge Scores? if they could, there is a sort of Men that would not be so much in debt as they Are.
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nay, and it has this peculiar privilege above all other Fashions, that it never alters; but certainly no Man ever yet quenched his Thirst with looking upon a golden Cup,
nay, and it has this peculiar privilege above all other Fashions, that it never alters; but Certainly no Man ever yet quenched his Thirst with looking upon a golden Cup,
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but the Pit-fall must be covered to invite the Man to Venture over it; all things must be sweetned with professions of Love, Friendly Looks, and Embraces.
but the Pitfall must be covered to invite the Man to Venture over it; all things must be sweetened with professions of Love, Friendly Looks, and Embraces.
In a word he must get into his Heart with fair Speeches and Promises, before he can come at it with his Dagger. For surely no Man fishes with a bare hook,
In a word he must get into his Heart with fair Speeches and Promises, before he can come At it with his Dagger. For surely no Man Fish with a bore hook,
What can we say of those, who have not arrived so far as these, and yet pretend to be Friends? disdain and distance, sowre looks and sharp words are all the expressions of Friendship that some Natures can manifest.
What can we say of those, who have not arrived so Far as these, and yet pretend to be Friends? disdain and distance, sour looks and sharp words Are all the expressions of Friendship that Some Nature's can manifest.
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for other poor Mortals of an ordinary Capacity are forced to be ignorant of that which they can neither see, hear, feel, nor understand. And thus much for the first Negative;
for other poor Mortals of an ordinary Capacity Are forced to be ignorant of that which they can neither see, hear, feel, nor understand. And thus much for the First Negative;
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It is not such a thing as may be learnt in a Dancing-School, nor in those Shops of fallacy and dissimulation, the Courts and Palaces of great Men, where Mens thoughts and words stand at an infinite distance;
It is not such a thing as may be learned in a Dancing-School, nor in those Shops of fallacy and dissimulation, the Courts and Palaces of great Men, where Men's thoughts and words stand At an infinite distance;
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And it is worth observing how some great ones often delude, and simple ones suffer themselves to be deluded, by general discourses and expressions of Courtesy.
And it is worth observing how Some great ones often delude, and simple ones suffer themselves to be deluded, by general discourses and expressions of Courtesy.
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But all this while there is no particular determinate thing promised, so as to hold such an one by any real solid Engagement (supposing that his Promise were such) but perhaps when the next advantage comes in the way, the Man is forgot, and balked:
But all this while there is no particular determinate thing promised, so as to hold such an one by any real solid Engagement (supposing that his Promise were such) but perhaps when the next advantage comes in the Way, the Man is forgotten, and balked:
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But now as these empty glozing words are short of Promises, so Promises are equally short of Performances. Concerning both which I shall say this, That there is no wise Man,
But now as these empty glozing words Are short of Promises, so Promises Are equally short of Performances. Concerning both which I shall say this, That there is no wise Man,
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for a Man to give one his word, who never intends to give him any thing else? and yet according to the measures of the World this must sometimes pass for an high piece of Love;
for a Man to give one his word, who never intends to give him any thing Else? and yet according to the measures of the World this must sometime pass for an high piece of Love;
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It is not, promise Him Meat and drink a Week hence, that is, perhaps two days after he is dead with Thirst and Hunger. He who lives only upon Reversions,
It is not, promise Him Meat and drink a Week hence, that is, perhaps two days After he is dead with Thirst and Hunger. He who lives only upon Reversions,
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But bare Promises are so far from answering Christ's Precept of loving our Enemies, that if they are not realiz'd in Deeds, they become a Plague and a great Calamity.
But bore Promises Are so Far from answering Christ's Precept of loving our Enemies, that if they Are not realized in deeds, they become a Plague and a great Calamity.
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For they raise an Expectation, which unsatisfied or defeated, is the greatest of Torments, they betray a Man to a fallacious dependance, which bereaves Him of the succours of his other Endeavours,
For they raise an Expectation, which unsatisfied or defeated, is the greatest of Torments, they betray a Man to a fallacious dependence, which bereaves Him of the succours of his other Endeavours,
He who Cloths a Naked Man with a pair of Gloves, and administers to one Perishing with Thirst, a drop or two of Water, reaches not the measure of his Necessity,
He who Clothes a Naked Man with a pair of Gloves, and administers to one Perishing with Thirst, a drop or two of Water, reaches not the measure of his Necessity,
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For he who would take a cleanly, unsuspected way to ruine his Adversary, must pave the way to his destruction with some Courtesies of a lighter sort, the sense of which shall take Him off from his guard, his wariness,
For he who would take a cleanly, unsuspected Way to ruin his Adversary, must pave the Way to his destruction with Some Courtesies of a lighter sort, the sense of which shall take Him off from his guard, his wariness,
In the Reign of Queen Elizabeth we read of One whom the Grandees of the Court procured to be made Secretary of State, only to break his Back in the Business of the Queen of Scots, whose Death they were then projecting:
In the Reign of Queen Elizabeth we read of One whom the Grandees of the Court procured to be made Secretary of State, only to break his Back in the Business of the Queen of Scots, whose Death they were then projecting:
Does a Man therefore find that both his Duty and his Interest require, that he should deport himself with all signs of Love to his Enemies? Let him but take this Easy Course,
Does a Man Therefore find that both his Duty and his Interest require, that he should deport himself with all Signs of Love to his Enemies? Let him but take this Easy Course,
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As his Health, his Estate, Preferment, or any thing conducing to the Conveniencies of his Life? Why, in all this it gives me an opportunity to manifest,
As his Health, his Estate, Preferment, or any thing conducing to the Conveniences of his Life? Why, in all this it gives me an opportunity to manifest,
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And lastly does it lie in my way to put in a word to dash or promote my Enemy's business or Interest? to give him a secret blow, such an one as shall strike his Interest to the ground for ever,
And lastly does it lie in my Way to put in a word to dash or promote my Enemy's business or Interest? to give him a secret blow, such an one as shall strike his Interest to the ground for ever,
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and so applaud my self in my Power, my Wit, and my subtle Contrivances, for which the World shall court me as Formidable and Considerable? Yet all these wretched Practices and accursed Methods of growing great,
and so applaud my self in my Power, my Wit, and my subtle Contrivances, for which the World shall court me as Formidable and Considerable? Yet all these wretched Practices and accursed Methods of growing great,
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and rising by the fall of an Enemy, are to be detested as infinitely opposite to that Innocence and Clearness of Spirit, that Openness and Freedom from design that becomes a Professor of Christianity.
and rising by the fallen of an Enemy, Are to be detested as infinitely opposite to that Innocence and Clearness of Spirit, that Openness and Freedom from Design that becomes a Professor of Christianity.
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And therefore if a Man did not look upon the good of his Enemy, as a thing that nearly affected himself, he could not own it as a matter of a Petition,
And Therefore if a Man did not look upon the good of his Enemy, as a thing that nearly affected himself, he could not own it as a matter of a Petition,
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and not such as shall turn a Supplication for him into a Satyr against him, by representing him in our Prayers under the Character of one void of all Grace and Goodness, and consequently a much fitter object for God's Vengeance than his Mercy.
and not such as shall turn a Supplication for him into a Satyr against him, by representing him in our Prayers under the Character of one void of all Grace and goodness, and consequently a much fitter Object for God's Vengeance than his Mercy.
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And yet there was a Time in which this way of Praying was in no small Vogue with a certain sort of Men, who would allow neither the gift nor spirit of Prayer to any but themselves.
And yet there was a Time in which this Way of Praying was in no small Vogue with a certain sort of Men, who would allow neither the gift nor Spirit of Prayer to any but themselves.
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For if at any time they prayed for those whom they accounted their Enemies (and that only because they had done so much to make them so) it could not be properly called an interceding with God for them,
For if At any time they prayed for those whom they accounted their Enemies (and that only Because they had done so much to make them so) it could not be properly called an interceding with God for them,
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and avowed Enemies to the Power and Purity of the Gospel. This and the like, I say, was the devout Language of their Prayers, sometimes by Intimation, and sometimes by direct Expression :
and avowed Enemies to the Power and Purity of the Gospel. This and the like, I say, was the devout Language of their Prayers, sometime by Intimation, and sometime by Direct Expression:
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And thus under the Colour and Cover of some Plausible Artificial words, it was but for them to call those whom they maligned Antichrist, and themselves the Kingdom of Christ, and then they might very laudably pray for the pulling down of the one,
And thus under the Colour and Cover of Some Plausible Artificial words, it was but for them to call those whom they maligned Antichrist, and themselves the Kingdom of christ, and then they might very laudably pray for the pulling down of the one,
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especially since Our Church, I am sure, has so much Charity, as to teach all of her Communion to pray for those, who are not only Enemies to our Persons, but also to our very Prayers.
especially since Our Church, I am sure, has so much Charity, as to teach all of her Communion to pray for those, who Are not only Enemies to our Persons, but also to our very Prayers.
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And now, before I proceed to the Motives and Arguments to enforce the Duty, I shall, to prevent some Abuses of this Doctrine, shew what is not Inconsistent with this Loving our Enemies:
And now, before I proceed to the Motives and Arguments to enforce the Duty, I shall, to prevent Some Abuses of this Doctrine, show what is not Inconsistent with this Loving our Enemies:
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if my Love to Him be a Copy, I am sure the Love to my self ought to be the Original. Charity is indeed to diffuse it self abroad, but yet it may Lawfully begin at Home. For the Precept surely is not unnatural and irrational;
if my Love to Him be a Copy, I am sure the Love to my self ought to be the Original. Charity is indeed to diffuse it self abroad, but yet it may Lawfully begin At Home. For the Precept surely is not unnatural and irrational;
they are not bound to Leave the State Defenceless, against the Projects, Plots, and Insurrections of those who are pleased to think themselves persecuted if they are not permitted to Reign. We may with a very fair comportment with this Precept Love our Enemies Persons,
they Are not bound to Leave the State Defenceless, against the Projects, Plots, and Insurrections of those who Are pleased to think themselves persecuted if they Are not permitted to Reign. We may with a very fair comportment with this Precept Love our Enemies Persons,
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but shall I hate the seed of the Woman, as much as I do that of the Serpent ? We hold that God Loves the most Sinful of his Creatures so far as they are his Creatures;
but shall I hate the seed of the Woman, as much as I do that of the Serpent? We hold that God Loves the most Sinful of his Creatures so Far as they Are his Creatures;
Persons of another Make or Mold from the rest of the Sons of Adam, and deriving their original not from the Dust, but rather from the stones of the Earth.
Persons of Another Make or Mold from the rest of the Sons of Adam, and deriving their original not from the Dust, but rather from the stones of the Earth.
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2. An Enemy notwithstanding his Enmity may be yet the proper object of our Love, because it sometimes so falls out, that he is of the same Religion with us;
2. an Enemy notwithstanding his Enmity may be yet the proper Object of our Love, Because it sometime so falls out, that he is of the same Religion with us;
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and making them Members one of another, as well as knitting them all to the same Head. By how much the more intolerable were our late Zealots, in their pretences to a more refined strain of Purity and Converse with God;
and making them Members one of Another, as well as knitting them all to the same Head. By how much the more intolerable were our late Zealots, in their pretences to a more refined strain of Purity and Converse with God;
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while in the mean time their Hearts could serve them to plunder, worry, and undo their poor Brethren, only for their loyal adherence to their Sovereign.
while in the mean time their Hearts could serve them to plunder, worry, and undo their poor Brothers, only for their loyal adherence to their Sovereign.
What these Men's Religion may teach them, I know not, but I am sure, it is so far from teaching them to Love their Enemies, that they found their bitterest Enmities,
What these Men's Religion may teach them, I know not, but I am sure, it is so Far from teaching them to Love their Enemies, that they found their Bitterest Enmities,
And if I do no more, it is yet worth while, even upon a Temporal Account to obey this Precept of Christ, of Loving my Enemy ▪ And thus much for the first general Argument to enforce this Duty, grounded upon the Condition of my Enemies Person.
And if I do no more, it is yet worth while, even upon a Temporal Account to obey this Precept of christ, of Loving my Enemy ▪ And thus much for the First general Argument to enforce this Duty, grounded upon the Condition of my Enemies Person.
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and much admired and commended it is, but yet for the most part no otherwise than as we see Men Admiring and Commending some rare piece of Art, which, they never intend to Imitate,
and much admired and commended it is, but yet for the most part not otherwise than as we see Men Admiring and Commending Some rare piece of Art, which, they never intend to Imitate,
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And first of all from that of our Blessed Saviour, whose Footsteps in the Paths of Love we may trace out and follow by his own Blood. He gave his Life for Sinners.
And First of all from that of our Blessed Saviour, whose Footsteps in the Paths of Love we may trace out and follow by his own Blood. He gave his Life for Sinners.
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Like a Lamb that affords wherewithal, both to feed and cloath its very Butcher, Nay and while he was actually hanging upon the Cross, he uttered a passionate prayer for the forgiveness of his Murderers.
Like a Lamb that affords wherewithal, both to feed and cloth its very Butcher, Nay and while he was actually hanging upon the Cross, he uttered a passionate prayer for the forgiveness of his Murderers.
now that He sits at the Right hand of his Father Triumphant, and governing the World, from whence he could with much more ease confound his most dareing Enemies,
now that He sits At the Right hand of his Father Triumphant, and governing the World, from whence he could with much more ease confound his most daring Enemies,
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than the most Potent Grandee can crush his meanest and most servile dependants, yet he treats them with all the methods of Patience and Arts of Reconcilement,
than the most Potent Grandee can crush his Meanest and most servile dependants, yet he treats them with all the methods of Patience and Arts of Reconcilement,
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And now, though after such an Example, this sort of Argument for the Loving our Enemies can be carryed no higher, yet blessed be God, that is not so wholly Exhausted by any one Example,
And now, though After such an Exampl, this sort of Argument for the Loving our Enemies can be carried no higher, yet blessed be God, that is not so wholly Exhausted by any one Exampl,
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And such an one this happy Day affords us, a day Consecrated to the solemn Commemoration of the Nativity and Return of a Prince who having been most barbarously driven out of his Kingdoms,
And such an one this happy Day affords us, a day Consecrated to the solemn Commemoration of the Nativity and Return of a Prince who having been most barbarously driven out of his Kingdoms,
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and afterwards as miraculously restored to them, brought with him the greatest, the brightest and most stupendious Instance of this Vertue, that, next to what has been observed of our Saviour himself, was ever yet shewn by Man. Providence seeming to have raised up this Prince,
and afterwards as miraculously restored to them, brought with him the greatest, the Brightest and most stupendious Instance of this Virtue, that, next to what has been observed of our Saviour himself, was ever yet shown by Man. Providence seeming to have raised up this Prince,
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Scorning all Revenge, as more below him than the very Persons whom he might have been revenged upon, he gloried in nothing so much as in giving Mercy the upper hand of Majesty it self, making Amnesty his Symbol or Motto,
Scorning all Revenge, as more below him than the very Persons whom he might have been revenged upon, he gloried in nothing so much as in giving Mercy the upper hand of Majesty it self, making Amnesty his Symbol or Motto,
herein Resembling the Almighty Himself (as far as mortality can) who seems to claim a greater Glory for Sparing and Redeeming Man, than for Creating Him.
herein Resembling the Almighty Himself (as Far as mortality can) who seems to claim a greater Glory for Sparing and Redeeming Man, than for Creating Him.
And this with a Charity so unparallell'd, and a devotion so •ervent, that the Voice of his Prayers, 'tis to be hoped, drowned the very Cry of his Blood. But I Love not to dwell upon such Tragedies, save only to illustrate the height of one Contrary by the height of another;
And this with a Charity so unparalleled, and a devotion so •ervent, that the Voice of his Prayers, it's to be hoped, drowned the very Cry of his Blood. But I Love not to dwell upon such Tragedies, save only to illustrate the height of one Contrary by the height of Another;
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especially since it surpasses the Power of Words sufficiently to set forth either the greatness of the Crimes forgiven, or of the mercy that forgave them.
especially since it Surpasses the Power of Words sufficiently to Set forth either the greatness of the Crimes forgiven, or of the mercy that forgave them.
We have here had the highest and the hardest Duty perhaps belonging to a Christian, both recommended to our Judgment by Argument, and to our Practice by Example ;
We have Here had the highest and the Hardest Duty perhaps belonging to a Christian, both recommended to our Judgement by Argument, and to our Practice by Exampl;
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and what remains, but that we submit our Iudgment to the one, and govern our Practice by the other? And for that Purpose, that we beg of God an Assistance equal to the Difficulty of the Duty enjoyned;
and what remains, but that we submit our Judgement to the one, and govern our Practice by the other? And for that Purpose, that we beg of God an Assistance equal to the Difficulty of the Duty enjoined;
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The greatest miseries that befall us in this World are from Enemies, and so long as Men naturally desire to be happy, it will be naturally as hard to them to Love those who, they know, are the grand Obstacles to their being so.
The greatest misery's that befall us in this World Are from Enemies, and so long as Men naturally desire to be happy, it will be naturally as hard to them to Love those who, they know, Are the grand Obstacles to their being so.
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It being not more difficult (where Grace does not Interpose) to cut off a Right Hand, than to reach it heartily to the Relief of an inveterate Implacable Adversary.
It being not more difficult (where Grace does not Interpose) to Cut off a Right Hand, than to reach it heartily to the Relief of an inveterate Implacable Adversary.
In fine after we have said the utmost upon this Subject that we can, I believe we shall find this the Result of all, That He is an happy Man who has no Enemies, and he a much happier, who has never so many,
In fine After we have said the utmost upon this Subject that we can, I believe we shall find this the Result of all, That He is an happy Man who has no Enemies, and he a much Happier, who has never so many,
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IT seems to have been all along the Prime Art and method of the great Enemy of Souls, not being able to root the Sense of Religion out of Mens hearts, yet by his Sophistries and Delusions to defeat the Design of it upon their Lives ;
IT seems to have been all along the Prime Art and method of the great Enemy of Souls, not being able to root the Sense of Religion out of Men's hearts, yet by his Sophistries and Delusions to defeat the Design of it upon their Lives;
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and either by empty Notions, or false perswasions to take them off from the main business of Religion, which is Duty and Obedience, by bribing the Conscience to rest satisfyed with something less.
and either by empty Notions, or false persuasions to take them off from the main business of Religion, which is Duty and obedience, by bribing the Conscience to rest satisfied with something less.
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whose chief, or rather sole quarrel to Religion is the severity of its Precepts, and the Difficulty of their Practice. So that although it is as Natural for him to desire to be happy,
whose chief, or rather sole quarrel to Religion is the severity of its Precepts, and the Difficulty of their Practice. So that although it is as Natural for him to desire to be happy,
as those Doctrines and Opinions, which would perswade him, that it may, and shall be well with him hereafter, without any Necessity of his living well here.
as those Doctrines and Opinions, which would persuade him, that it may, and shall be well with him hereafter, without any Necessity of his living well Here.
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and greedily embraced by a Mans own Treacherous affections, lies at the bottom of all false Religions, and eats out the very Heart and Vitals of the True. For in the strength of this, some hope to be saved by Believing well ; some by Meaning well ; some by Paying well ;
and greedily embraced by a men own Treacherous affections, lies At the bottom of all false Religions, and eats out the very Heart and Vitals of the True. For in the strength of this, Some hope to be saved by Believing well; Some by Meaning well; Some by Paying well;
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For, all this Men can well enough submit to, as not forceing them to abandon any one of their Beloved Lusts. And therefore they will not think themselves hardly dealt with though you require Faith of them,
For, all this Men can well enough submit to, as not forcing them to abandon any one of their beloved Lusts. And Therefore they will not think themselves hardly dealt with though you require Faith of them,
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if you will but dispense with Good Works. They will abound, and even overflow with good Intentions, if you will allow them in quite contrary Actions. And you shall not want for Sacrifice, if that may Compound for Obedience ;
if you will but dispense with Good Works. They will abound, and even overflow with good Intentions, if you will allow them in quite contrary Actions. And you shall not want for Sacrifice, if that may Compound for obedience;
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Accordingly our Saviour, who well knew all these false hopes and Fallacious Reasonings of the Heart of Man (which is never so subtle as when it would deceive it self) tells his hearers, that all these little, trifling Inventions will avail them Nothing,
Accordingly our Saviour, who well knew all these false hope's and Fallacious Reasonings of the Heart of Man (which is never so subtle as when it would deceive it self) tells his hearers, that all these little, trifling Inventions will avail them Nothing,
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And with this Terrible Application in these two last Verses, which I have pitched upon for my Text, he concludes his Divine Sermon, and Discourse from the Mount.
And with this Terrible Application in these two last Verses, which I have pitched upon for my Text, he concludes his Divine Sermon, and Discourse from the Mount.
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The words of the Text being too plain and easy to need any Nice or large Explication, I shall manage the discussion of them in these four Particulars.
The words of the Text being too plain and easy to need any Nicaenae or large Explication, I shall manage the discussion of them in these four Particulars.
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First, In shewing the Reasons upon which I conclude Practice or Obedience, in the great Business of a Man's Eternal Happiness, to be the best and surest Foundation for him to build upon.
First, In showing the Reasons upon which I conclude Practice or obedience, in the great Business of a Man's Eternal Happiness, to be the best and Surest Foundation for him to built upon.
viz. to shew the Reasons why Practice or Obedience is the best and surest Foundation, (still supposing it bottomed upon the merits of Christ) for a Man to build his designs for Heaven) and the hopes of his Salvation upon ; I shall mention Three.
viz. to show the Reasons why Practice or obedience is the best and Surest Foundation, (still supposing it bottomed upon the merits of christ) for a Man to built his designs for Heaven) and the hope's of his Salvation upon; I shall mention Three.
First, Because, according to the ordinary way, and Oeconomy of God's working upon the Hearts of Men, nothing but Practice can change our Corrupt Nature;
First, Because, according to the ordinary Way, and Oeconomy of God's working upon the Hearts of Men, nothing but Practice can change our Corrupt Nature;
We all acknowledge (that is, all who are not wise above the Articles of our Church) that there is an Universal stain and depravation upon Mans Nature, that does incapacitate him for the Fruition,
We all acknowledge (that is, all who Are not wise above the Articles of our Church) that there is an Universal stain and depravation upon men Nature, that does incapacitate him for the Fruition,
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A person in the State of Nature or Unregeneracy cannot by the sole strength of his most improved Performances, acquire an Habit of True Grace or Holiness.
A person in the State of Nature or Unregeneracy cannot by the sole strength of his most improved Performances, acquire an Habit of True Grace or Holiness.
Secondly, A second Reason for our Assertion, is, Because Action is the highest Perfection, and Drawing forth of the utmost Power, Vigor, and Activity of Mans Nature.
Secondly, A second Reason for our Assertion, is, Because Actium is the highest Perfection, and Drawing forth of the utmost Power, Vigor, and Activity of men Nature.
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God is pleased to Vouchsafe the best that He can give, only to the Best that we can do. And Action is• undoubtedly our best, because the most Difficult;
God is pleased to Vouchsafe the best that He can give, only to the Best that we can do. And Actium is• undoubtedly our best, Because the most Difficult;
being all Flame, •nd Agility, ministring Spirits, always busy and upon the Wing, for the Execution of His Great Commands about the Government of the World.
being all Flame, •nd Agility, ministering Spirits, always busy and upon the Wing, for the Execution of His Great Commands about the Government of the World.
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An Upright Conversation is the bringing of the General Theorems of Religion into the particular Instances of solid Experience ▪ and if it were not for this, Religion would exist no where,
an Upright Conversation is the bringing of the General Theorems of Religion into the particular Instances of solid Experience ▪ and if it were not for this, Religion would exist no where,
but in the Bible ▪ The Grand deciding Question at the last day will be, not What have you said ? or What have you believed ? but What have you done more than others?
but in the bible ▪ The Grand deciding Question At the last day will be, not What have you said? or What have you believed? but What have you done more than Others?
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One great End of Religion is to proclaim and publish God's Sovereignty, and there is no such way to Cause Men to Glorify our Heavenly Father, as by Causing our Light to shine before them ;
One great End of Religion is to proclaim and publish God's Sovereignty, and there is no such Way to Cause Men to glorify our Heavenly Father, as by Causing our Light to shine before them;
Which, I am sure, it cannot do, but as it beams through our good Works. When a Man leads a Pious and Good Life, every hour he Lives is virtually an Act of Worship.
Which, I am sure, it cannot do, but as it beams through our good Works. When a Man leads a Pious and Good Life, every hour he Lives is virtually an Act of Worship.
And let this be fixed upon as a standing Principle, That it is not possible for us to Honour God before men, but only by those Acts of Worship, that are observeable by men. It is our Faith indeed that recognizes Him for our God, but it is our Obedience only, that declares Him to be our Lord.
And let this be fixed upon as a standing Principle, That it is not possible for us to Honour God before men, but only by those Acts of Worship, that Are observable by men. It is our Faith indeed that recognizes Him for our God, but it is our obedience only, that declares Him to be our Lord.
Secondly, The other End of Religion in this World, is the good and mutual ▪ advantage of Mankind in the Way of Society. And herein did the admirable Wisdom,
Secondly, The other End of Religion in this World, is the good and mutual ▪ advantage of Mankind in the Way of Society. And herein did the admirable Wisdom,
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like Incense, while it ascends to Heaven it perfumes all about it; at the same time both Instrumental to God's Worship, and the worshippers Refreshment.
like Incense, while it ascends to Heaven it perfumes all about it; At the same time both Instrumental to God's Worship, and the worshippers Refreshment.
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I now proceed to the second Thing Proposed, namely, to shew, Those false and Sandy Foundations, which many venture to build upon, and are a••ordingly deceived by.
I now proceed to the second Thing Proposed, namely, to show, Those false and Sandy Foundations, which many venture to built upon, and Are a••ordingly deceived by.
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But because the Poyson of this Opinion does so easily enter, and so strangely intoxicate, I shall presume to give an Antidote against it in this one observation,
But Because the Poison of this Opinion does so Easily enter, and so strangely intoxicate, I shall presume to give an Antidote against it in this one observation,
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namely, That all along the Scripture, Where Justification is ascribed to Faith alone, There the word Faith is still used by a Metonymy of the Antecedent for the Consequent, and does not signify abstractedly a meer Perswasion,
namely, That all along the Scripture, Where Justification is ascribed to Faith alone, There the word Faith is still used by a Metonymy of the Antecedent for the Consequent, and does not signify abstractedly a mere Persuasion,
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Not that this Justifies meritoriously by any inherent Worth or Value in it self, but instrumentally as a Condition appointed by God, upon the performance of which, He freely imputes to us Christ's Righteousness, which is the sole, proper,
Not that this Justifies meritoriously by any inherent Worth or Valve in it self, but instrumentally as a Condition appointed by God, upon the performance of which, He freely imputes to us Christ's Righteousness, which is the sole, proper,
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So that, That Instrumentality, which some, in the Business of Justification, attribute to one single Act of Credence, is by this ascribed to the whole aggregate Series of Gospel Obedience, as being that which gives us a Title to a perfect Righteousness without us, by which alone we stand justified before God.
So that, That Instrumentality, which Some, in the Business of Justification, attribute to one single Act of Credence, is by this ascribed to the Whole aggregate Series of Gospel obedience, as being that which gives us a Title to a perfect Righteousness without us, by which alone we stand justified before God.
And this seems with full accord both to Scripture and Reason to state the Business of Justification by an equal poize both against the Arrogant Assertions of Self-Iusticiaries on the one hand,
And this seems with full accord both to Scripture and Reason to state the Business of Justification by an equal poize both against the Arrogant Assertions of Self-justiciaries on the one hand,
But whether the Obedience of a Pious Life, performed out of a Belief, or Perswasion of the Truth of the Gospel, ought to pass for that Faith which Justifies,
But whither the obedience of a Pious Life, performed out of a Belief, or Persuasion of the Truth of the Gospel, ought to pass for that Faith which Justifies,
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So that how much soever they are distinguishable by their Respective Actions from one another, they are absolutely Inseparable by a mutual and a necessary Connexion:
So that how much soever they Are distinguishable by their Respective Actions from one Another, they Are absolutely Inseparable by a mutual and a necessary Connexion:
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It being one of his old and long experimented Fetches, by the Pretences of a Good Heart, to supplant the Necessity of a Good Life. But to alledge the Honesty of the Mind against the Charge of an Evil Course, is a Protestation against the Fact, which does not Excuse, but Enhance its Guilt.
It being one of his old and long experimented Fetches, by the Pretences of a Good Heart, to supplant the Necessity of a Good Life. But to allege the Honesty of the Mind against the Charge of an Evil Course, is a Protestation against the Fact, which does not Excuse, but Enhance its Gilded.
As it would look like a very strange and odd Commendation of a Tree to Apologize for the Sourness of its Fruit, by pleading that all its goodness lay in the Root.
As it would look like a very strange and odd Commendation of a Tree to Apologise for the Sourness of its Fruit, by pleading that all its Goodness lay in the Root.
Every Action being the most lively Pourtraicture, and impartial Expression of its Efficient Principle, as the Complexion is the best Comment upon the Constitution. For in natural Productions •here is no Hypocrisy.
Every Actium being the most lively Portraiture, and impartial Expression of its Efficient Principle, as the Complexion is the best Comment upon the Constitution. For in natural Productions •here is no Hypocrisy.
and no Man by dissembling affects to appear worse than he is, but better. But all this while, I speak not of a single Action, but of a Conversation, or Course of Acting.
and no Man by dissembling affects to appear Worse than he is, but better. But all this while, I speak not of a single Actium, but of a Conversation, or Course of Acting.
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This therefore, I affirm, That he who places his Christianity only in his Heart, and his Religion in his Meaning, has fairly secured himself against a discovery in case he should have none;
This Therefore, I affirm, That he who places his Christianity only in his Heart, and his Religion in his Meaning, has fairly secured himself against a discovery in case he should have none;
And the Truth is, those who are thus intentionally Pious do in a very ill and untoward sence verify that Philosophical Maxim, That what they so much pretend to be Chief,
And the Truth is, those who Are thus intentionally Pious doe in a very ill and untoward sense verify that Philosophical Maxim, That what they so much pretend to be Chief,
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Thirdly, The third, and last false ground, that I shall mention, upon which some Men build to their Confusion, is Party and Singularity. If an implicite Faith be (as some say) the Property of a Roman Catholick,
Thirdly, The third, and last false ground, that I shall mention, upon which Some Men built to their Confusion, is Party and Singularity. If an implicit Faith be (as Some say) the Property of a Roman Catholic,
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For what account can some give of their Religion, or of that Assurance of their Salvation (which they so much boast of) but that they have wholly resigned themselves up to the Guidance and Dictates of those, who have the Front,
For what account can Some give of their Religion, or of that Assurance of their Salvation (which they so much boast of) but that they have wholly resigned themselves up to the Guidance and Dictates of those, who have the Front,
See what St. Paul himself built upon before His Conversion to Christ, Acts 26.5. I was (says He) after the strictest Sect of our Religion a Pharisee.
See what Saint Paul himself built upon before His Conversion to christ, Acts 26.5. I was (Says He) After the Strictest Sect of our Religion a Pharisee.
it being derived from Parasch, separavit, discrevit, whence in Greek they were called NONLATINALPHABET, separati. So that the Words amount to this, That St. Paul before He was a Christian, was a Rigid Separatist.
it being derived from Parasch, separavit, discrevit, whence in Greek they were called, separati. So that the Words amount to this, That Saint Paul before He was a Christian, was a Rigid Separatist.
But Singularity is not Sincerity, tho' too often and mischievously mistaken for it; And as an House built upon the Sand is likely to be ruined by Storms;
But Singularity is not Sincerity, though too often and mischievously mistaken for it; And as an House built upon the Sand is likely to be ruined by Storms;
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Christ is not therefore called the Corner stone in the Spiritual building, as if He intended that His Church should consist only of Corners or be driven into them.
christ is not Therefore called the Corner stone in the Spiritual building, as if He intended that His Church should consist only of Corners or be driven into them.
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Secondly, Such an adhesion to a Party carries in it a strong suspicion and Tang of the rankest of all ill Qualities, Spiritual Pride. There are Two Things natural almost to all Men.
Secondly, Such an adhesion to a Party carries in it a strong suspicion and Tang of the rankest of all ill Qualities, Spiritual Pride. There Are Two Things natural almost to all Men.
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And that many who call the Execution of Law and Justice Persecution, do yet suffer it with an Higher and more pleasing Relish of Pride, than others can inflict it.
And that many who call the Execution of Law and justice Persecution, do yet suffer it with an Higher and more pleasing Relish of Pride, than Others can inflict it.
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For it is not true Zeal rising from an Hearty concernment for Religion, but an ill, restless, cross humour, which is imped with Smart, and quickned with Opposition.
For it is not true Zeal rising from an Hearty concernment for Religion, but an ill, restless, cross humour, which is imped with Smart, and quickened with Opposition.
And certainly that Man's Condition is very unsafe, who accounts his Sin his Perfection, and so makes the Object of his Repentance, the Ground of his Salvation.
And Certainly that Man's Condition is very unsafe, who accounts his since his Perfection, and so makes the Object of his Repentance, the Ground of his Salvation.
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First, An assault or impression from without. Secondly, An inherent Weakness within. One is the Active, the other the Passive Principle of every Change.
First, an assault or impression from without. Secondly, an inherent Weakness within. One is the Active, the other the Passive Principle of every Change.
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The opposition he makes, our Saviour here Emphatically describes by the Winds blowing, the Rain descending, and the Floods coming, which is not an insignificant Rhetorication of the same Thing by several Expressions (like some Pulpit bombast made only to measure an Hour Glass) but an Exact Description of those Three methods, by which this assault of the Devil prevails and becomes Victorious.
The opposition he makes, our Saviour Here Emphatically describes by the Winds blowing, the Rain descending, and the Floods coming, which is not an insignificant Rhetorication of the same Thing by several Expressions (like Some Pulpit bombast made only to measure an Hour Glass) but an Exact Description of those Three methods, by which this assault of the devil prevails and becomes Victorious.
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Upon which account also the same character that Tully gave the forementioned Caesar in his Epistles to Atticus, may much more fitly agree to him, That he is Monstrum horribile Celeritatis & Vigilantiae.
Upon which account also the same character that Tully gave the forementioned Caesar in his Epistles to Atticus, may much more fitly agree to him, That he is Monstrum horribile Celeritatis & Vigilantiae.
While he •its in the High Priest's hall warming himself and thinking nothing, one confounds him with this quick unexpected Charge, Matth. 26.69. Thou also wast with Iesus of Galilee.
While he •its in the High Priest's hall warming himself and thinking nothing, one confounds him with this quick unexpected Charge, Matthew 26.69. Thou also wast with Iesus of Galilee.
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The surprize of the onset prevented his deliberating Powers from rallying together those succors of habitual Grace, which, being alarm'd by a more Gradual approach of the Temptation, would have easily repulsed it.
The surprise of the onset prevented his deliberating Powers from rallying together those succors of habitual Grace, which, being alarmed by a more Gradual approach of the Temptation, would have Easily repulsed it.
With a Parallel encounter does the Devil draw upon the poor fortifications of outward Civility, good Desires, imperfect Resolutions, and the like, which are no more able to abide the shock of such Batteries,
With a Parallel encounter does the devil draw upon the poor fortifications of outward Civility, good Desires, imperfect Resolutions, and the like, which Are no more able to abide the shock of such Batteries,
or than such little banks as Children use to raise in sport, are able to stem or stand against the outragious breaking in of the Sea. Every Temptation has this Property of Water, either to insinuate, or to force its Way.
or than such little banks as Children use to raise in sport, Are able to stem or stand against the outrageous breaking in of the Sea. Every Temptation has this Property of Water, either to insinuate, or to force its Way.
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What can we conclude? But that where Vnpreparedness is encountred with unexpected Force, Weakness with Violence, Inconstancy with Importunity, there Destruction must needs be, not the Effect of Chance,
What can we conclude? But that where Unpreparedness is encountered with unexpected Force, Weakness with Violence, Inconstancy with Importunity, there Destruction must needs be, not the Effect of Chance,
It is the Property of Evil as well as of Good to be Communicative. We still suppose the Building here mentioned in the Text, to have had all the Advantages of visible Representment, all the Pomp and Flourish of external Ornament, a Stately superstructure, and a Beautyful appearance;
It is the Property of Evil as well as of Good to be Communicative. We still suppose the Building Here mentioned in the Text, to have had all the Advantages of visible Representment, all the Pomp and Flourish of external Ornament, a Stately superstructure, and a Beautyful appearance;
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God indeed can cement the Ruins, and heal the Breaches of an Apostate Soul, but usually a shipwrack'd Faith and a defloured Conscience admit of no Repair.
God indeed can cement the Ruins, and heal the Breaches of an Apostate Soul, but usually a shipwrecked Faith and a deflowered Conscience admit of no Repair.
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so it is the Height of Spiritual Prudence to observe its Methods. And upon such Observation we shall find, that the Recovery of such Apostates is not the Custom but the Prerogative of Mercy.
so it is the Height of Spiritual Prudence to observe its Methods. And upon such Observation we shall find, that the Recovery of such Apostates is not the Custom but the Prerogative of Mercy.
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and that is, What our Saviour Himself intimates elsewhere, Namely, That he who is about to build, would first sit down and consider what it is like to cost him.
and that is, What our Saviour Himself intimates elsewhere, Namely, That he who is about to built, would First fit down and Consider what it is like to cost him.
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For building is Chargeable, especially if a Man lays out his Money like a Fool Would a Man build for Eternity, that is in other words, Would he be Saved? Let him consider with himself, what charges he is willing to be at, that he may be so.
For building is Chargeable, especially if a Man lays out his Money like a Fool Would a Man built for Eternity, that is in other words, Would he be Saved? Let him Consider with himself, what charges he is willing to be At, that he may be so.
by which if they mean any Thing else but obeying the Precepts of Christ, and a Rational hope of Salvation thereupon, (which, it is certain, that generally they do not mean) it is all but a Iargon of empty, senseless Metaphors;
by which if they mean any Thing Else but obeying the Precepts of christ, and a Rational hope of Salvation thereupon, (which, it is certain, that generally they do not mean) it is all but a Jargon of empty, senseless Metaphors;
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and though many venture their Souls upon them, despising good works and strict living as meer Morality and perhaps as Popery, yet being throughly look'd into and examined,
and though many venture their Souls upon them, despising good works and strict living as mere Morality and perhaps as Popery, yet being thoroughly looked into and examined,
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after all their Noise, they are really nothing but Words, and Wind. Another flatters himself that he has lived in full Assurance of his Salvation for Ten,
After all their Noise, they Are really nothing but Words, and Wind. another flatters himself that he has lived in full Assurance of his Salvation for Ten,
Ay, but saies another, I am a great Hearer and Lover of Sermons, (especially of Lectures. ) And it is this which is the very delight of my Righteous Soul, and the main business of my Life;
Ay, but Says Another, I am a great Hearer and Lover of Sermons, (especially of Lectures.) And it is this which is the very delight of my Righteous Soul, and the main business of my Life;
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or without the Choire, yet I am sure to be always in at Sermon. Nay, I have so entirely devoted my whole Time to the hearing of Sermons, that I must Confess, I have hardly any left to Practise them.
or without the Choir, yet I am sure to be always in At Sermon. Nay, I have so entirely devoted my Whole Time to the hearing of Sermons, that I must Confess, I have hardly any left to practice them.
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as having got far above all their Mean, Beggerly, Steeple-house Dispensations, by an happy Exchange of them for the Purer and more Refined Ordinances of the Conventicle;
as having god Far above all their Mean, Beggarly, Steeple-house Dispensations, by an happy Exchange of them for the Purer and more Refined Ordinances of the Conventicle;
And the Priests of Baal paid off, and the Follies and Fopperies of their great Idol the Common-Prayer laid open with a Witness, (not without some Edifying Flings at the King and Court too, sometimes) by all which his Faith is now grown so Strong, that he can no more doubt of his going to Heaven,
And the Priests of Baal paid off, and the Follies and Fopperies of their great Idol the Common prayer laid open with a Witness, (not without Some Edifying Flings At the King and Court too, sometime) by all which his Faith is now grown so Strong, that he can no more doubt of his going to Heaven,
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So that if the Conscience of such an One should at any time offer to grumble at Him, He would presently stop its Mouth with this, That he is of such an Ones Congregation.
So that if the Conscience of such an One should At any time offer to grumble At Him, He would presently stop its Mouth with this, That he is of such an Ones Congregation.
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Why then all those old scores shall be cleared off with a Comfortable Perswasion, That such as he cannot fall from Grace, though it is shrewdly to be feared, That his only way of proving this must be, That there can be no losing or falling from that which a Man never had. But ah!
Why then all those old scores shall be cleared off with a Comfortable Persuasion, That such as he cannot fallen from Grace, though it is shrewdly to be feared, That his only Way of proving this must be, That there can be no losing or falling from that which a Man never had. But ah!
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are these the best Evidences thou hast for Heaven? These the Grounds upon which thou hopest for Salvation? Assure thy self that God will deal with thee upon very different Terms.
Are these the best Evidences thou hast for Heaven? These the Grounds upon which thou hopest for Salvation? Assure thy self that God will deal with thee upon very different Terms.
To bless those that Curse thee, and to pray for those that Despitefully use thee. He Commands thee in all Things, strictly to do as thou wouldest be done by ;
To bless those that Curse thee, and to pray for those that Despitefully use thee. He Commands thee in all Things, strictly to do as thou Wouldst be done by;
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He will not allow thee to resist Evil, and much less to resist thy Governour. He commands thee to be Charitable without Vain-Glory, and Devout without Ostentation.
He will not allow thee to resist Evil, and much less to resist thy Governor. He commands thee to be Charitable without Vain-Glory, and Devout without Ostentation.
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But I have done, and the Result of all that I have said, or can say is, That every Spiritual Builder would be perswaded to Translate his Foundation from the Sand to the Rock ;
But I have done, and the Result of all that I have said, or can say is, That every Spiritual Builder would be persuaded to Translate his Foundation from the Sand to the Rock;
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and not presume upon Christ as his Saviour, till by a full Obedience to His Laws, he has owned Him for his Sovereign. And this is properly to Believe in Him :
and not presume upon christ as his Saviour, till by a full obedience to His Laws, he has owned Him for his Sovereign. And this is properly to Believe in Him:
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even that Rock of Ages, upon which, every one that wears the Name of Christ, must by an inevitable Dilemma, either Build, or Split. Now to God, who is able to Build us up in our most Holy Faith, to Establish us here,
even that Rock of Ages, upon which, every one that wears the Name of christ, must by an inevitable Dilemma, either Built, or Split. Now to God, who is able to Built us up in our most Holy Faith, to Establish us Here,
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I Shall by God's Assistance from these words debate the Case of a Weak, or (as some improperly enough call it) a Tender Conscience: And with what Evidence I can, shew both what it is,
I Shall by God's Assistance from these words debate the Case of a Weak, or (as Some improperly enough call it) a Tender Conscience: And with what Evidence I can, show both what it is,
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To wit in the 14 th of the Rom. and in this 8 th of the 1 Cor. For the better understanding of his design and meaning in both which places, it •ill be requisite to give some brief account of the Subject Matter, and Occasion of them.
To wit in the 14 that of the Rom. and in this 8 that of the 1 Cor. For the better understanding of his Design and meaning in both which places, it •ill be requisite to give Some brief account of the Subject Matter, and Occasion of them.
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and thereby being fully satisfyed, that the Ceremonial part of the Mosaick Law was abolish'd and took away, observed not that difference of Days and Meats which was prescribed in that Law,
and thereby being Fully satisfied, that the Ceremonial part of the Mosaic Law was abolished and took away, observed not that difference of Days and Meats which was prescribed in that Law,
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but look'd upon one Day as another, and indifferently ate any kind of Meats, being perswaded in their Conscience, that Christ had took away all such distinction,
but looked upon one Day as Another, and indifferently ate any kind of Meats, being persuaded in their Conscience, that christ had took away all such distinction,
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Nevertheless, the former sort of Converts not understanding, that it was the Design of Christianity to abroga•e any thing once established by Moses, had their Consciences still in Bondage to a Religious Observation of whatsoever had been enjoyned in his Law.
Nevertheless, the former sort of Converts not understanding, that it was the Design of Christianity to abroga•e any thing once established by Moses, had their Consciences still in Bondage to a Religious Observation of whatsoever had been enjoined in his Law.
But in this 8 th Chapter of 1 Cor. St. Paul speaks of Persons newly Converted from Idolatry, and that touching the Lawfulness or Unlawfulness of eating Meats offered to Idols.
But in this 8 that Chapter of 1 Cor. Saint Paul speaks of Persons newly Converted from Idolatry, and that touching the Lawfulness or Unlawfulness of eating Meats offered to Idols.
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Concerning which offerings we must know, that besides what was eaten of them in the Idols Temple, (which eating was an Act of Religious Worship and Communion with the Idol,
Concerning which offerings we must know, that beside what was eaten of them in the Idols Temple, (which eating was an Act of Religious Worship and Communion with the Idol,
as our eating the Bread in the Sacrament is a Communion with Christ) besides this I say, there was a certain Portion of those Sacrifices which fell to the Priests,
as our eating the Bred in the Sacrament is a Communion with christ) beside this I say, there was a certain Portion of those Sacrifices which fell to the Priests,
and which they having no use of, sold to those, who afterwards exposed it to •ale promiscuously amongst other Meats upon the Shambles, from whence it was accordingly bought up and spent in private Families, without any distinction whether it had,
and which they having no use of, sold to those, who afterwards exposed it to •ale promiscuously among other Meats upon the Shambles, from whence it was accordingly bought up and spent in private Families, without any distinction whither it had,
this the Apostle utterly disallows as absolutely Unlawful; But the latter only under some Circumstances. For he allows that it might be lawfully bought amongst other Meat in the Market,
this the Apostle utterly disallows as absolutely Unlawful; But the latter only under Some circumstances. For he allows that it might be lawfully bought among other Meat in the Market,
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And others on the contrary, having not so much knowledge, supposed that the Consecration of it to the Idol, left upon it such a Polluting quality and near Relation to the Idol as defiled the Eater, The former sort might freely and Innocently eat such Meats in private Families, provided it was not before those of the latter sort;
And Others on the contrary, having not so much knowledge, supposed that the Consecration of it to the Idol, left upon it such a Polluting quality and near Relation to the Idol as defiled the Eater, The former sort might freely and Innocently eat such Meats in private Families, provided it was not before those of the latter sort;
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Now the Argument by which the Apostle abridges the liberty of the former sort of Converts in condescension to those of the latter sort, proceeds upon the strength of this Assertion;
Now the Argument by which the Apostle abridges the liberty of the former sort of Converts in condescension to those of the latter sort, proceeds upon the strength of this Assertion;
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to whom by the law of Charity they stand bound so to behave themselves, as by none of their Actions to give them occasion of Sin. And this was the Case of the Persons here treated of by the Apostle in this Chapter.
to whom by the law of Charity they stand bound so to behave themselves, as by none of their Actions to give them occasion of Sin. And this was the Case of the Persons Here treated of by the Apostle in this Chapter.
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Which Historical account of the subject matter of the words being thus premised, I shall cast the prosecution of them under these Three Heads. 1. I shall shew what a Weak Conscience is. 2. What it is to Wound or Sin against it.
Which Historical account of the Subject matter of the words being thus premised, I shall cast the prosecution of them under these Three Heads. 1. I shall show what a Weak Conscience is. 2. What it is to Wound or since against it.
3. I shall lay down some Conclusions or Assertions, naturally resulting from the foregoing Particulars. And First for the first of these what a Weak Conscience is.
3. I shall lay down Some Conclusions or Assertions, naturally resulting from the foregoing Particulars. And First for the First of these what a Weak Conscience is.
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Tenderness applyed to Conscience properly imports quickness and exactness of sense, which is the Perfection of this Faculty, whose duty it is to be Spiritual Watch to give us warning of whatsoever concerns us.
Tenderness applied to Conscience properly imports quickness and exactness of sense, which is the Perfection of this Faculty, whose duty it is to be Spiritual Watch to give us warning of whatsoever concerns us.
And the same appears yet further from those Contraries, to which they stand Respectively opposed. A Tender Conscience being opposed to a Hard or Seared Conscience :
And the same appears yet further from those Contraries, to which they stand Respectively opposed. A Tender Conscience being opposed to a Hard or Seared Conscience:
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Which very strength (we shew) consisted in the Tenderness or Quickness of its discerning or Perceptive Power, whereupon we read of Strong Men and Babes in Christ;
Which very strength (we show) consisted in the Tenderness or Quickness of its discerning or Perceptive Power, whereupon we read of Strong Men and Babes in christ;
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it is evident, that the weakness of Conscience here spoken of is opposed to Faith. So that in Rom. 14. Such an one is said to be Weak in the Faith, and v. 2. One [ Believeth ] that he may eat all things ;
it is evident, that the weakness of Conscience Here spoken of is opposed to Faith. So that in Rom. 14. Such an one is said to be Weak in the Faith, and v. 2. One [ Believeth ] that he may eat all things;
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If any Man see thee who hast [ Knowledge ] sit at meat in the Idols Temple, shall not the Conscience of Him who is weak be emboldened to do so too? And in v. 7. Howbeit there is not in every Man this [ Knowledge ] for some with Conscience of the Idol eat it as a thing offered to an Idol,
If any Man see thee who hast [ Knowledge ] fit At meat in the Idols Temple, shall not the Conscience of Him who is weak be emboldened to do so too? And in v. 7. Howbeit there is not in every Man this [ Knowledge ] for Some with Conscience of the Idol eat it as a thing offered to an Idol,
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here in this Chapter to the Corinthians the same Weakness is opposed to Knowledge. Which from the Identity of the Case treated of in both Places, together with other Circumstances, Evidently demonstrate Faith and Knowledge to be here taken for the same thing.
Here in this Chapter to the Corinthians the same Weakness is opposed to Knowledge. Which from the Identity of the Case treated of in both Places, together with other circumstances, Evidently demonstrate Faith and Knowledge to be Here taken for the same thing.
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In short therefore the Faith here spoken of is a clear Knowledge of what is Vnlawful, and what only Indifferent, together with a firm perswasion of the Lawful use of such Indifferent Things, all Circumstances being duly observed in the using of them.
In short Therefore the Faith Here spoken of is a clear Knowledge of what is Unlawful, and what only Indifferent, together with a firm persuasion of the Lawful use of such Indifferent Things, all circumstances being duly observed in the using of them.
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and thereupon abstaining from the use of it, as of a thing Unlawful. From whence it follows that Weakness of Conscience implies in it these three things.
and thereupon abstaining from the use of it, as of a thing Unlawful. From whence it follows that Weakness of Conscience Implies in it these three things.
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Secondly, A suspicion ensuing thereupon of its Vnlawfulness. Thirdly, A Religious fear to use or Practise it, grounded upon that Ignorance or suspicion.
Secondly, A suspicion ensuing thereupon of its Unlawfulness. Thirdly, A Religious Fear to use or Practise it, grounded upon that Ignorance or suspicion.
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as being the Original of the other Two. Concerning this we must (as the groundwork of all) observe, that it ought by all means to be such an Ignorance,
as being the Original of the other Two. Concerning this we must (as the groundwork of all) observe, that it ought by all means to be such an Ignorance,
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I say Action or Omission. For a Man may either positively design and will the Ignorance of a Thing, by studiously avoiding all means to inform himself of it;
I say Actium or Omission. For a Man may either positively Design and will the Ignorance of a Thing, by studiously avoiding all means to inform himself of it;
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Secondly, Because it must be such an Ignorance as renders the Person having it, the object of Pity and Compassion. But no Man Pities another for any Evil lying upon Him, which he would not help,
Secondly, Because it must be such an Ignorance as renders the Person having it, the Object of Pity and Compassion. But no Man Pities Another for any Evil lying upon Him, which he would not help,
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But as touching the Natural weakness or disability of the understanding faculty, we must observe, that this may be either Total, as in case of Ideotism, Phrensy, or the like;
But as touching the Natural weakness or disability of the understanding faculty, we must observe, that this may be either Total, as in case of Idiotism, Frenzy, or the like;
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So this Weakness, Dullness, or Slowness of a Man's Intellectual Powers, can never totally excuse Him for being Ignorant of what it was his Duty to know;
So this Weakness, Dullness, or Slowness of a Man's Intellectual Powers, can never totally excuse Him for being Ignorant of what it was his Duty to know;
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He •••ects from Men only according to the Proportions of his giving to them; still making an Equality and Commensuration between a Man's Obligations and his Powers.
He •••ects from Men only according to the Proportions of his giving to them; still making an Equality and Commensuration between a Man's Obligations and his Powers.
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Secondly, The Second is a suspicion of the Unlawfulness of any Thing or Action. And this is manifestly something more than a bare Ignorance of its Lawfulness.
Secondly, The Second is a suspicion of the Unlawfulness of any Thing or Actium. And this is manifestly something more than a bore Ignorance of its Lawfulness.
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Thirdly, The third and last thing that goes to the making up of this Weakness of Conscience, is a Religious Abstinence from the use of that thing of the Lawfulness whereof it is thus Ignorant or Suspicious.
Thirdly, The third and last thing that Goes to the making up of this Weakness of Conscience, is a Religious Abstinence from the use of that thing of the Lawfulness whereof it is thus Ignorant or Suspicious.
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It lays a tie and a restraint upon his Practice, and enslaves him to the Prejudice of a mistaking Conscience, under no less a Penalty than that of the Divine Wrath and Eternal Damnation;
It lays a tie and a restraint upon his Practice, and enslaves him to the Prejudice of a mistaking Conscience, under no less a Penalty than that of the Divine Wrath and Eternal Damnation;
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or the want of such means of Knowledge, as were absolutely necessary to inform Him. This description ought well to be observed and remembred in the several Parts of it,
or the want of such means of Knowledge, as were absolutely necessary to inform Him. This description ought well to be observed and remembered in the several Parts of it,
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For there is that concernment for God's Honour dwelling in every truly Pious Heart, which makes it troubled at the Sight of any Action by which it supposes God to be dishonoured.
For there is that concernment for God's Honour Dwelling in every truly Pious Heart, which makes it troubled At the Sighed of any Actium by which it supposes God to be dishonoured.
Secondly, The other Thing implyed in the Wounding of a Weak Conscience, is to encourage or embolden it to act something against its present Judgment o• Perswasion:
Secondly, The other Thing employed in the Wounding of a Weak Conscience, is to encourage or embolden it to act something against its present Judgement o• Persuasion:
That is, to do something, which may administer to it an occasion of falling, or bringing it self under the guilt of Sin. So that as the former was a breach upon the Peace, this is properly a wound upon the Purity of the Conscience.
That is, to do something, which may administer to it an occasion of falling, or bringing it self under the guilt of Sin. So that as the former was a breach upon the Peace, this is properly a wound upon the Purity of the Conscience.
Now the Conscience may be induced to Act counter to its present perswasion, two ways. 1 st, By Example, 2 d, By Command. First. And first for Example;
Now the Conscience may be induced to Act counter to its present persuasion, two ways. 1 Saint, By Exampl, 2 worser, By Command. First. And First for Exampl;
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According to that of the Apostle in the 10 th v. of this 8 th of 1 Cor. where he says, that the Conscience of Him who is Weak, is Embolden'd to Eat things offer'd to Idols, by seeing Him who has Knowledge sit at Meat in the Idols Temple:
According to that of the Apostle in the 10 that v. of this 8 that of 1 Cor. where he Says, that the Conscience of Him who is Weak, is Emboldened to Eat things offered to Idols, by seeing Him who has Knowledge fit At Meat in the Idols Temple:
Now the Reason of that perswasive force which is in Example, is from a kind of Implicit Faith in the Goodness and Lawfulness of anothers Actings, grounded upon a supposall of his Piety and Judgment, which in the Weak Conscience of One, who beholds Him, naturally frames such a kind of Ratiocination as this.
Now the Reason of that persuasive force which is in Exampl, is from a kind of Implicit Faith in the goodness and Lawfulness of another's Actings, grounded upon a supposal of his Piety and Judgement, which in the Weak Conscience of One, who beholds Him, naturally frames such a kind of Ratiocination as this.
I, for my part, by the best of my Understanding can be no way satisfyed of the Lawfulness of my doing such an Action, nevertheless such an one whom I esteem a Person truly Pious and more Judicious than my self, makes no scruple of doing it at all, which surely he would, if it were indeed Unlawful:
I, for my part, by the best of my Understanding can be no Way satisfied of the Lawfulness of my doing such an Actium, nevertheless such an one whom I esteem a Person truly Pious and more Judicious than my self, makes no scruple of doing it At all, which surely he would, if it were indeed Unlawful:
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A thing directly against the Law of God and Nature, which has appointed every Man's Reason or Conscience to be the Immediate Guide or Governour of his Actions.
A thing directly against the Law of God and Nature, which has appointed every Man's Reason or Conscience to be the Immediate Guide or Governor of his Actions.
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not as a bare Command (for so it has nothing to allure or gain the Will, (and it is certain that it cannot force it) but as a Command attended with those Things which are apt to entice and gain upon it.
not as a bore Command (for so it has nothing to allure or gain the Will, (and it is certain that it cannot force it) but as a Command attended with those Things which Are apt to entice and gain upon it.
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First, As descending from one private Person upon another, as from a Father upon a Son, from a Master upon his Servant, from a Guardian upon his Pupil, or the like.
First, As descending from one private Person upon Another, as from a Father upon a Son, from a Master upon his Servant, from a Guardian upon his Pupil, or the like.
and so I affirm that the Supreme Magistrate in the making of Laws, or giving out Commands, stands not under any obligation from his Office to frame those Laws to the Good or Advantage of any Particular Persons,
and so I affirm that the Supreme Magistrate in the making of Laws, or giving out Commands, Stands not under any obligation from his Office to frame those Laws to the Good or Advantage of any Particular Persons,
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if this Law now becomes an occasion of Sin to some particular Persons, its being so is wholly accidental and extrinsick to the design of the Law and consequently concerns not the Civil Magistrate,
if this Law now becomes an occasion of since to Some particular Persons, its being so is wholly accidental and extrinsic to the Design of the Law and consequently concerns not the Civil Magistrate,
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so that both cannot possibly be served by the same means, There Charity as well as bare Reason, will teach, that the Private must stoop to the Publick rather than the Publick be made a Sacrifice to the Private.
so that both cannot possibly be served by the same means, There Charity as well as bore Reason, will teach, that the Private must stoop to the Public rather than the Public be made a Sacrifice to the Private.
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Is it now think we rational that God should suspend a Summer or a Winter only to comply with the distemper of those Crazy, Bodily-Weak Brethren and thereby to incommode all the World besides?
Is it now think we rational that God should suspend a Summer or a Winter only to comply with the distemper of those Crazy, Bodily-Weak Brothers and thereby to incommode all the World beside?
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The case is much alike here, However this indeed must be confessed, that if the Magistrate or Supreme Power, should make a Law which he knew would be a direct occasion of Sin to the Generality or Majority of his People, the making of such a Law would be in Him a Sin and a Breach of his Trust:
The case is much alike Here, However this indeed must be confessed, that if the Magistrate or Supreme Power, should make a Law which he knew would be a Direct occasion of since to the Generality or Majority of his People, the making of such a Law would be in Him a since and a Breach of his Trust:
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And thus much concerning the second Thing proposed, which was to shew what it is to Wound or Sin against a Weak Conscience, namely that it is either to grieve it, or to embolden it to Sin. And if it be now objected against this, that the Text calls a Sinning against a Weak Conscience, a Sinning against Christ, to whom we can no ways properly be said to administer any occasion,
And thus much Concerning the second Thing proposed, which was to show what it is to Wound or since against a Weak Conscience, namely that it is either to grieve it, or to embolden it to Sin. And if it be now objected against this, that the Text calls a Sinning against a Weak Conscience, a Sinning against christ, to whom we can no ways properly be said to administer any occasion,
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That supposing it might be both pleaded and continued in, yet the Plea of it ought by no means to be admitted by the civil Magistrate in prejudice of any laws either actually made or to be made by Him,
That supposing it might be both pleaded and continued in, yet the Plea of it ought by no means to be admitted by the civil Magistrate in prejudice of any laws either actually made or to be made by Him,
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That no Man, &c. This conclusion is of so much force and use rightly applyed, that it is a wonder it has not been more insisted upon, against those who disturb the Church with this Plea,
That no Man, etc. This conclusion is of so much force and use rightly applied, that it is a wonder it has not been more insisted upon, against those who disturb the Church with this Plea,
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In both these places in which this Apostle treats of this matter, I shew that the Persons to whom he addresses Himself were but new Converts. Some of which were just converted and come off from Judaism, whose Reverence to the Law of Moses had been sucked in by them with their very Milk,
In both these places in which this Apostle treats of this matter, I show that the Persons to whom he Addresses Himself were but new Converts. some of which were just converted and come off from Judaism, whose reverence to the Law of Moses had been sucked in by them with their very Milk,
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and been still kept up in the Minds of all that People, to that strange heighth almost of Adoration, that it is no wonder if their Opinion of the continuance of that Law even •fter Christ's Death,
and been still kept up in the Minds of all that People, to that strange height almost of Adoration, that it is no wonder if their Opinion of the Continuance of that Law even •fter Christ's Death,
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And for the other sort of new Converts, they were such as had been converted from Heathenism and Idolatry, and consequently looked upon every thing in use amongst those Heathens with a suspicion and a jealousy so strong, that considering the Weakness of Humane Nature, it was impossible presently to remove it;
And for the other sort of new Converts, they were such as had been converted from Heathenism and Idolatry, and consequently looked upon every thing in use among those heathens with a suspicion and a jealousy so strong, that considering the Weakness of Humane Nature, it was impossible presently to remove it;
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For as the prejudices and prepossessions of Education are exceeding hardly removed and broke, so being once broke, the Aversions of the Mind from them, running into the other extreme, are altogether as impetuous and as hardly governable by impartial Reason;
For as the prejudices and prepossessions of Education Are exceeding hardly removed and broke, so being once broke, the Aversions of the Mind from them, running into the other extreme, Are altogether as impetuous and as hardly governable by impartial Reason;
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whereupon shadows are oftentimes mistook for substances, whilst Men through immoderate fearfulness first create to themselves appearances of Evil, and then fly from them.
whereupon shadows Are oftentimes mistook for substances, while Men through immoderate fearfulness First create to themselves appearances of Evil, and then fly from them.
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or mig•• have had the Principles of True Religion instilled into them; who have still grown up in a Church which protests against Idolatry and Superstition ;
or mig•• have had the Principles of True Religion instilled into them; who have still grown up in a Church which protests against Idolatry and Superstition;
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and enjoins nothing that has any just appearance of such things upon it, but offers to vindicate every thing practised and enjoyned by it from any such imputation:
and enjoins nothing that has any just appearance of such things upon it, but offers to vindicate every thing practised and enjoined by it from any such imputation:
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these Men surely can have no Reason to entertain those Jealousies and Prejudices which possessed Men, who had been bred up all their days in Iudaism or Idolatry, and were but newly converted from it.
these Men surely can have no Reason to entertain those Jealousies and Prejudices which possessed Men, who had been bred up all their days in Judaism or Idolatry, and were but newly converted from it.
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Which things since the Church Inculcates to all within it, teaching them to know by all the ordinary means of Knowledge whatsoever it is their Duty to know;
Which things since the Church Inculcates to all within it, teaching them to know by all the ordinary means of Knowledge whatsoever it is their Duty to know;
it is evident, that no Man amongst us can justifiably plead Weakness of Conscience in that se••e, in which their Consciences were Weak, whom St. Paul deals with either in that Epistle of his to the Romans, or in this to the Corinthians. For can any Man living in the Church alledge any tolerable cause why he should be Ignorant of his Catechism, a thing so short and plain,
it is evident, that no Man among us can justifiably plead Weakness of Conscience in that se••e, in which their Consciences were Weak, whom Saint Paul deals with either in that Epistle of his to the Roman, or in this to the Corinthians. For can any Man living in the Church allege any tolerable cause why he should be Ignorant of his Catechism, a thing so short and plain,
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The summ of all therefore is this, That he only can plead Weakness of Conscience upon Scripture Grounds, who is excusably Ignorant of some Point of Duty or Privilege.
The sum of all Therefore is this, That he only can plead Weakness of Conscience upon Scripture Grounds, who is excusably Ignorant of Some Point of Duty or Privilege.
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But he who has the common use of Reason has sufficient Ability, and he who lives in a Church Professing the true Religion, has sufficient Opportunity and Means of knowing, whatsoever •oncerns him either to know or do.
But he who has the Common use of Reason has sufficient Ability, and he who lives in a Church Professing the true Religion, has sufficient Opportunity and Means of knowing, whatsoever •oncerns him either to know or do.
From a joint Connexion and an unavoidable Coherence of which Propositions one with another, it clearly appears, that it is not Weakness but Want of Conscience, which is the true Distemper of those Persons who at this day disturb the Church.
From a joint Connexion and an unavoidable Coherence of which Propositions one with Another, it clearly appears, that it is not Weakness but Want of Conscience, which is the true Distemper of those Persons who At this day disturb the Church.
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So that St. Paul himself who is here willing, that for the present it should be complyed with, elsewhere upbraids and reprehends Men sharply for continuing under it.
So that Saint Paul himself who is Here willing, that for the present it should be complied with, elsewhere upbraids and reprehends Men sharply for Continuing under it.
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The same Reprehension he repeats in Heb. 5.12. Where he again upbraids them with this Appellation of Babes, telling them that whereas for the time they ought to have been Teachers of others, they continued in their Spiritual Childhood so long, that they had need, that one taught them again which were the first principles of the Oracles of God.
The same Reprehension he repeats in Hebrew 5.12. Where he again upbraids them with this Appellation of Babes, telling them that whereas for the time they ought to have been Teachers of Others, they continued in their Spiritual Childhood so long, that they had need, that one taught them again which were the First principles of the Oracles of God.
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And to shew that these were such Weak Consciences as we are here discoursing of, in the 14 th v. He opposes them to such as were of full Age, and that by reason of use, had their Senses exercised to discern both Good and Evil. The want of which discernment is properly that thing wherein this Weakness of Conscience does consist.
And to show that these were such Weak Consciences as we Are Here discoursing of, in the 14 that v. He opposes them to such as were of full Age, and that by reason of use, had their Senses exercised to discern both Good and Evil. The want of which discernment is properly that thing wherein this Weakness of Conscience does consist.
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how long they think it fit for them to continue Weak? and whether they look upon their Weakness and Ignorance as their Free-hold, and as that which they resolve to keep for term of Life,
how long they think it fit for them to continue Weak? and whither they look upon their Weakness and Ignorance as their Freehold, and as that which they resolve to keep for term of Life,
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and to live and die Babes in the Knowledge of the Religion they Profess, to to grow up into Childhood, and at length go out of the World Infants and Weaklings of Threescore or Fourscore Years Old? This certainly they must intend;
and to live and die Babes in the Knowledge of the Religion they Profess, to to grow up into Childhood, and At length go out of the World Infants and Weaklings of Threescore or Fourscore years Old? This Certainly they must intend;
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as an Imperfection, and consequently to be out grown or removed by them, that they own it as a Badge of a more Refined and Advanced Piety, and of such a growth and Attainment in the ways of God, that they look down upon all others as Christians of a lower form,
as an Imperfection, and consequently to be out grown or removed by them, that they own it as a Badge of a more Refined and Advanced Piety, and of such a growth and Attainment in the ways of God, that they look down upon all Others as Christians of a lower from,
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And whereas St. Paul said to the former, that if they doubted they were damned if they ate, these (for ought appears) account it Damnation not to doubt ;
And whereas Saint Paul said to the former, that if they doubted they were damned if they ate, these (for ought appears) account it Damnation not to doubt;
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That supposing this weakness of Conscience might be both pleaded and continued in, yet the Plea of it ought by no means to be admitted by the Civil Magistrate in prejudice to any Laws either Actually made or to be made by Him for the General Good of his People. This was sufficien•ly manifest in what I laid down before:
That supposing this weakness of Conscience might be both pleaded and continued in, yet the Plea of it ought by no means to be admitted by the Civil Magistrate in prejudice to any Laws either Actually made or to be made by Him for the General Good of his People. This was sufficien•ly manifest in what I laid down before:
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to wit, that the Magistrate is 〈 ◊ 〉 ways obliged to frame his Laws to the good of any particular Persons, where it stands separate from the good of the Community or Majority of the People.
to wit, that the Magistrate is 〈 ◊ 〉 ways obliged to frame his Laws to the good of any particular Persons, where it Stands separate from the good of the Community or Majority of the People.
As for the Ill Consequences springing from the admission of them, (though according to the fertile Nature of every absurd Principle they are indeed innumerable) yet I shall insist only upon these three. First, The first is;
As for the Ill Consequences springing from the admission of them, (though according to the fertile Nature of every absurd Principle they Are indeed innumerable) yet I shall insist only upon these three. First, The First is;
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and about which they may Err. So that there is no duty, but Men may doubt and scruple the doing of it, pretending that their Consciences are not satisfied that it is a Duty or ought to be done. Nor is there any Action almost so wicked and unjust,
and about which they may Err. So that there is no duty, but Men may doubt and scruple the doing of it, pretending that their Consciences Are not satisfied that it is a Duty or ought to be done. Nor is there any Actium almost so wicked and unjust,
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As there was one in the last blessed Times of Rebellion and Reformation who Murdered his own Mother for kneeling at the Sacrament, alledging that it was Idolatry,
As there was one in the last blessed Times of Rebellion and Reformation who Murdered his own Mother for kneeling At the Sacrament, alleging that it was Idolatry,
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and give me any Reason, I say any solid Reason, why, if it may plead dissatisfaction in this or that thing, it may not upon the same Principle plead it in any other Thing whatsoever.
and give me any Reason, I say any solid Reason, why, if it may plead dissatisfaction in this or that thing, it may not upon the same Principle plead it in any other Thing whatsoever.
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Which if it be admitted I suppose there needs no other Argument to demonstrate, that this and the former Consequence together are of that Absurd Nature,
Which if it be admitted I suppose there needs no other Argument to demonstrate, that this and the former Consequence together Are of that Absurd Nature,
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and malign Influence, that they must forthwith open the Floodgates to all Confusion, and like a mighty Torrent bear down before them all Law, Right, Justice,
and malign Influence, that they must forthwith open the Floodgates to all Confusion, and like a mighty Torrent bear down before them all Law, Right, justice,
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and whatsoever else the Societies of Mankind are settled by and supported with. But to proceed to yet a further and more destructive Consequence. In the
and whatsoever Else the Societies of Mankind Are settled by and supported with. But to proceed to yet a further and more destructive Consequence. In the
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Third Place, The admission of this Plea absolutely binds the Hands of the Magistrate, and subjects him to the Conscience of those whose Duty it is to be subject to Him.
Third Place, The admission of this Plea absolutely binds the Hands of the Magistrate, and subject's him to the Conscience of those whose Duty it is to be Subject to Him.
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So that, whereas heretofore the Magistrate passed for God's Vicegerent here on Earth, the Weak Conscience is now resolved to keep that Office for it self,
So that, whereas heretofore the Magistrate passed for God's Vicegerent Here on Earth, the Weak Conscience is now resolved to keep that Office for it self,
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I dare affirm that it is as Impossible for any Government or Politick Body without a standing force, to subsist or support it self in the allowance of this Principle,
I Dare affirm that it is as Impossible for any Government or Politic Body without a standing force, to subsist or support it self in the allowance of this Principle,
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I could add yet further, that, considering Things and Persons barely in themselves, it is ten to one but God rather speaks in the Conscience of a Lawful Christian Magistrate making a Law,
I could add yet further, that, considering Things and Persons barely in themselves, it is ten to one but God rather speaks in the Conscience of a Lawful Christian Magistrate making a Law,
Second General Reason shall be taken from those qualities, which usually accompany the said Pleas; of which there are Two, First, Partiality. Secondly, Hypocrisy. First, And first for Partiality.
Second General Reason shall be taken from those qualities, which usually accompany the said Pleasant; of which there Are Two, First, Partiality. Secondly, Hypocrisy. First, And First for Partiality.
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Consult History for the Practices of such in Germany, and your own Memories for the Practices of the late Saints in England. In their general Comprehensive Toleration, you know, Prelacy stood always joined with Popery, and both were excepted together.
Consult History for the Practices of such in Germany, and your own Memories for the Practices of the late Saints in England. In their general Comprehensive Toleration, you know, Prelacy stood always joined with Popery, and both were excepted together.
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Nor was there any Toleration allowed for the Liturgy, and established Worship of the Church of England, though the users of it pleaded Conscience never so much for its use;
Nor was there any Toleration allowed for the Liturgy, and established Worship of the Church of England, though the users of it pleaded Conscience never so much for its use;
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And then, notwithstanding all their pleas of Tenderness and out-cries against Persecution, whoever came under them and closed not with them, found them to be Men whose Bowels were Brass,
And then, notwithstanding all their pleasant of Tenderness and Outcries against Persecution, whoever Come under them and closed not with them, found them to be Men whose Bowels were Brass,
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But the Tenderness, we have to deal with, is quite of another Nature, being such an one as makes Men scruple at the Lawfulness of a Set Form of Divine Worship, at the use of some solemn Rites and Ceremonies in the Service of God;
But the Tenderness, we have to deal with, is quite of Another Nature, being such an one as makes Men scruple At the Lawfulness of a Set From of Divine Worship, At the use of Some solemn Rites and Ceremonies in the Service of God;
nor at the Murder of their King, and the Robbing and undoing their fellow Subjects; Villainies, which not only Christianity proscribes, but the Common Reason of Mankind rises up against,
nor At the Murder of their King, and the Robbing and undoing their fellow Subject's; Villainies, which not only Christianity proscribes, but the Common Reason of Mankind rises up against,
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But if all which has been alledged be True, then in the Name of the God of Truth, let not those pass for Weak, and much less for •ender Consciences, which can digest such horrid Clamorous Impieties.
But if all which has been alleged be True, then in the Name of the God of Truth, let not those pass for Weak, and much less for •ender Consciences, which can digest such horrid Clamorous Impieties.
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and since none amongst us enjoying the means of Knowledge daily held forth by the Church, together with the Common use of his Reason, can be excusably Ignorant of any Thing which he is concerned to know, the Plea of such Weakness can have no Place amongst us, much less can it be allowably continued in,
and since none among us enjoying the means of Knowledge daily held forth by the Church, together with the Common use of his Reason, can be excusably Ignorant of any Thing which he is concerned to know, the Plea of such Weakness can have no Place among us, much less can it be allowably continued in,
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But ought wholly to be rejected, as well for its pernicious Consequences, to wit that it is boundless, and that the Truth of it is no ways discoverable, and withall that it Subjects the Sovereign Power to those, who are to be Subject to it, and Governed by it:
But ought wholly to be rejected, as well for its pernicious Consequences, to wit that it is boundless, and that the Truth of it is no ways discoverable, and withal that it Subject's the Sovereign Power to those, who Are to be Subject to it, and Governed by it:
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together with their Hypocrisy in stopping at Mole-Hills and leaping over Mountains, in Practising things notoriously unjust, while they stick at things indifferent, and at the most but doubtful.
together with their Hypocrisy in stopping At Mole-Hills and leaping over Mountains, in Practising things notoriously unjust, while they stick At things indifferent, and At the most but doubtful.
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From all which it follows, That how much soever such Pretenders may beguile Factious and Vnstable Minds, deceiving others and being deceived themselves;
From all which it follows, That how much soever such Pretenders may beguile Factious and Unstable Minds, deceiving Others and being deceived themselves;
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and will Reward every Man according to his Work, whatsoever may be his Profession. To which God be rendred and ascribed as is most due, all Praise, Might, Majesty,
and will Reward every Man according to his Work, whatsoever may be his Profession. To which God be rendered and ascribed as is most due, all Praise, Might, Majesty,
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1 COR. II. 7. But we speak the Wisdom of God in a Mystery, &c. THE two great works, which God has been pleased to signalize His Infinite Wisdom, and Power by, were the Creation of the World and the Redemption of Mankind ;
1 COR. II 7. But we speak the Wisdom of God in a Mystery, etc. THE two great works, which God has been pleased to signalise His Infinite Wisdom, and Power by, were the Creation of the World and the Redemption of Mankind;
Upon which account the Apostle here designing to set forth the transcendent Worth of the Gospel above all other Doctrines whatsoever, recommends it to our Esteem, by these two Qualifications and Properties Eminently belonging to it,
Upon which account the Apostle Here designing to Set forth the transcendent Worth of the Gospel above all other Doctrines whatsoever, recommends it to our Esteem, by these two Qualifications and Properties Eminently belonging to it,
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If we would take a survey of the Nature of Wisdom according to the Sence of the Ancient Philosophers, we shall find Aristotle in the sixth of his Ethicks and the seventh Chapter defining it.
If we would take a survey of the Nature of Wisdom according to the Sense of the Ancient Philosophers, we shall find Aristotle in the sixth of his Ethics and the seventh Chapter defining it.
Where, though it ought to be supposed, that Aristotle carried his Notion no higher, nor farther than the things of Nature, and that St. Paul pointed chiefly at Things Revealed and Supernatural ;
Where, though it ought to be supposed, that Aristotle carried his Notion no higher, nor farther than the things of Nature, and that Saint Paul pointed chiefly At Things Revealed and Supernatural;
Yet I cannot see, but that the Terms made use of by that great Philosopher in the Definition or rather Description of Wisdom laid down by him, do with full propriety and fitness fall in with the Account here given of this Divine Wisdom by our Apostle in the Text:
Yet I cannot see, but that the Terms made use of by that great Philosopher in the Definition or rather Description of Wisdom laid down by him, do with full propriety and fitness fallen in with the Account Here given of this Divine Wisdom by our Apostle in the Text:
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the Things treated of in the Gospel (about which the said Wisdom is imployed) being certainly the Noblest and most Excellent that can be, upon both Accounts.
the Things treated of in the Gospel (about which the said Wisdom is employed) being Certainly the Noblest and most Excellent that can be, upon both Accounts.
And yet such has been the blindness and baseness of Men's Minds even from the Apostles time down along to ours (as bad as any) that this very Wisdom has not failed to meet with a Sect of Men, who Voting themselves the only Wits and Wise Men of the World (as the greatest Sots may easily do) have made it their business to ridicule and reproach it as downright foolishness ;
And yet such has been the blindness and baseness of Men's Minds even from the Apostles time down along to ours (as bad as any) that this very Wisdom has not failed to meet with a Sect of Men, who Voting themselves the only Wits and Wise Men of the World (as the greatest Sots may Easily do) have made it their business to ridicule and reproach it as downright foolishness;
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but yet such a sort of foolishness (if the Testimony of an Apostle may outweigh the scoff's of a Buffoon ) as is Infinitely wiser than all the Wisdom of Men.
but yet such a sort of foolishness (if the Testimony of an Apostle may outweigh the scoff's of a Buffoon) as is Infinitely Wiser than all the Wisdom of Men.
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Secondly, The Power of God too, the first Infallible, the other Irresistible. In a word, the Wisdom here spoken of, is a Messenger which always goes as far as sent;
Secondly, The Power of God too, the First Infallible, the other Irresistible. In a word, the Wisdom Here spoken of, is a Messenger which always Goes as Far as sent;
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For the prosecution of which we shall enquire into, and endeavour to give some Account of the Reasons (so far as we may presume to judge of them) why God should deliver to Mankind a Religion so full of Mysteries as the Christian Religion certainly is,
For the prosecution of which we shall inquire into, and endeavour to give Some Account of the Reasons (so Far as we may presume to judge of them) why God should deliver to Mankind a Religion so full of Mysteres as the Christian Religion Certainly is,
Secondly, The Ends to which all Religion (both as to the General, and Particular Nature of it) is designed, with relation to the Influence which it ought to have upon the minds of Men. And first of all:
Secondly, The Ends to which all Religion (both as to the General, and Particular Nature of it) is designed, with Relation to the Influence which it ought to have upon the minds of Men. And First of all:
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there are in them these three Qualifications or Properties, which do and must of Necessity render them Mysterious, Obscure, and of difficult Apprehension. As,
there Are in them these three Qualifications or Properties, which do and must of Necessity render them Mysterious, Obscure, and of difficult Apprehension. As,
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First, Their surpassing Greatness and Inequality to the mind of Man. The Christian Religion, as to a great part of it, is but a kind of Comment upon the Divine Nature ;
First, Their surpassing Greatness and Inequality to the mind of Man. The Christian Religion, as to a great part of it, is but a kind of Comment upon the Divine Nature;
But now God (we know) is an Infinite Being, without any Bounds or Limitations of His Essence, Wonderful in His Actings, Inconceivable in His Purposes, and Inexpressible in His Attributes ;
But now God (we know) is an Infinite Being, without any Bounds or Limitations of His Essence, Wondered in His Actings, Inconceivable in His Purposes, and Inexpressible in His Attributes;
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which yet, as Great as they are, if severally taken, give us but an Incomplete Representation of Him. He is another World in Himself, too high for our Speculations, and too great for our Descriptions. For how can such Vast and Mighty things be crowded into a little, finite Understanding!
which yet, as Great as they Are, if severally taken, give us but an Incomplete Representation of Him. He is Another World in Himself, too high for our Speculations, and too great for our Descriptions. For how can such Vast and Mighty things be crowded into a little, finite Understanding!
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and a contracted Intellect? How shall these poor short faculties measure the Lengths of His Eternity, the Breadth and Expansions of His Immensity, the Heights of His Prescience,
and a contracted Intellect? How shall these poor short faculties measure the Lengths of His Eternity, the Breadth and Expansions of His Immensity, the Heights of His Prescience,
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and again of one and the same Nature diffused into a Triple Personality? All which being some of the Prime, Fundamental matters treated of in our Religion,
and again of one and the same Nature diffused into a Triple Personality? All which being Some of the Prime, Fundamental matters treated of in our Religion,
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how can it be otherwise than a Systeme of Mysteries, and a knot of dark, inexplicable Propositions? Since it exhibits to us such Things as the very Condition of our Nature renders us Uncapable of clearly understanding.
how can it be otherwise than a System of Mysteres, and a knot of dark, inexplicable Propositions? Since it exhibits to us such Things as the very Condition of our Nature renders us Uncapable of clearly understanding.
The Socinians indeed, who would obtrude upon the World, (and of late more daringly than ever) a New Christianity of their own Inventing, will admit of nothing Mysterious in this Religion,
The socinians indeed, who would obtrude upon the World, (and of late more daringly than ever) a New Christianity of their own Inventing, will admit of nothing Mysterious in this Religion,
but also of the constant, universal sense of all Antiquity Unanimously confessing an Incomprehensibility in many of the Articles of the Christian Faith. So that these bold Persons stand alone by themselves, upon a new bottom,
but also of the constant, universal sense of all Antiquity Unanimously confessing an Incomprehensibility in many of the Articles of the Christian Faith. So that these bold Persons stand alone by themselves, upon a new bottom,
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For, as we have shewn, that they deny the first, so they equally explode the latter, by denying Christ to be properly a Priest, or His Death to have been a Propitiatory Oblation for the Sins of the World.
For, as we have shown, that they deny the First, so they equally explode the latter, by denying christ to be properly a Priest, or His Death to have been a Propitiatory Oblation for the Sins of the World.
and have Panegyricks made upon their Wonderful Abilities, forsooth? Whilst they on the other side are imploying the utmost of those abilities (such as they are) in Blaspheming our Saviour,
and have Panegyrics made upon their Wondered Abilities, forsooth? While they on the other side Are employing the utmost of those abilities (such as they Are) in Blaspheming our Saviour,
and Blasphemies against the Chief Articles of our Faith published in this Kingdom, and that after a more Audacious and Scandalous manner, within these several years last past, than have been known here for some Centuries of years before (even those times of Confusion both in Church and State betwixt Forty One and Sixty not excepted:) And what this may produce and end in, God only at present knows,
and Blasphemies against the Chief Articles of our Faith published in this Kingdom, and that After a more Audacious and Scandalous manner, within these several Years last passed, than have been known Here for Some Centuries of Years before (even those times of Confusion both in Church and State betwixt Forty One and Sixty not excepted:) And what this may produce and end in, God only At present knows,
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Secondly, A second Qualification of the Chief Things treated of in our Religion (and which must needs render them Mysterious ) is their Spirituality and Abstraction from all Sensible and Corporeal Matter.
Secondly, A second Qualification of the Chief Things treated of in our Religion (and which must needs render them Mysterious) is their Spirituality and Abstraction from all Sensible and Corporeal Matter.
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or read that God is a Spirit, and that Angels and the Souls of Men are Spirits, our Apprehensions are utterly at a loss how to frame any Notion or Resemblance of them,
or read that God is a Spirit, and that Angels and the Souls of Men Are Spirits, our Apprehensions Are utterly At a loss how to frame any Notion or Resemblance of them,
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And here to illustrate the Case a little, let us imagine a Man, who was born blind, able upon bare Hear-say, to conceive in his Mind all the Varieties,
And Here to illustrate the Case a little, let us imagine a Man, who was born blind, able upon bore Hearsay, to conceive in his Mind all the Varieties,
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That in all the Descriptions which we make of God, Angels, and Spirits, we still describe them by such Things as we see, and when we have done, we profess that they are Invisible. But then to do this Argument right again on the other side;
That in all the Descriptions which we make of God, Angels, and Spirits, we still describe them by such Things as we see, and when we have done, we profess that they Are Invisible. But then to do this Argument right again on the other side;
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As it would be extreamly sottish, and irrational for a blind man to conclude, and affirm positively, That there neither are, nor can be any such Things,
As it would be extremely sottish, and irrational for a blind man to conclude, and affirm positively, That there neither Are, nor can be any such Things,
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So would it be equally, or rather superlatively more Unreasonable, for us to deny the Great Articles of our Christianity because we cannot frame in our Minds any Clear, Explicit, and Exact Representation of them.
So would it be equally, or rather superlatively more Unreasonable, for us to deny the Great Articles of our Christianity Because we cannot frame in our Minds any Clear, Explicit, and Exact Representation of them.
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Thirdly, A third Property of Matters belonging to Christianity, and which also renders them mysterious, is their Strangeness and Vnreducibleness to the common Methods and observations of Nature.
Thirdly, A third Property of Matters belonging to Christianity, and which also renders them mysterious, is their Strangeness and Vnreducibleness to the Common Methods and observations of Nature.
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I for my part cannot look upon any Thing (whatsoever others can) as a more Fundamental Article of the Christian Religion than Christ's satisfaction for Sin ;
I for my part cannot look upon any Thing (whatsoever Others can) as a more Fundamental Article of the Christian Religion than Christ's satisfaction for since;
and much more was it so, That a Father should deliver up an Innocent and Infinitely beloved Son to be sacrificed for the redemption of His justly hated and abhorred Enemies ;
and much more was it so, That a Father should deliver up an Innocent and Infinitely Beloved Son to be sacrificed for the redemption of His justly hated and abhorred Enemies;
and on the other hand, that a Son who loved His Father as much as He could be loved by Him, should lay down His Life for the Declared Rebels and Enemies of Him whom He so transcendently loved, and of Himself too:
and on the other hand, that a Son who loved His Father as much as He could be loved by Him, should lay down His Life for the Declared Rebels and Enemies of Him whom He so transcendently loved, and of Himself too:
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or eluded by the 〈 ◊ 〉 and Socinians, because they Cross and Contradict the Notions taken up by them from what they have observed in Created Beings, and particularly in Men;
or eluded by the 〈 ◊ 〉 and socinians, Because they Cross and Contradict the Notions taken up by them from what they have observed in Created Beings, and particularly in Men;
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which yet is a gross fallacy and inconsequence concluding ab imparibus tamquàm paribus, and more than sufficiently confuted and blown off, by that one passage of the Prophet concerning Almighty God;
which yet is a gross fallacy and inconsequence concluding ab imparibus tamquàm paribus, and more than sufficiently confuted and blown off, by that one passage of the Prophet Concerning Almighty God;
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that His Thoughts are not as our Thoughts, nor His Ways as our Ways. Isa. 55.8. to which we may add, that neither is His Nature as our Nature, nor his Divine Persons as our Persons. And if so, where is the Socinian Logick in arguing from one to the Other? And yet 'tis manifest, that they hardly make use of any other way of arguing concerning the main points in controversy between them and the Church but this.
that His Thoughts Are not as our Thoughts, nor His Ways as our Ways. Isaiah 55.8. to which we may add, that neither is His Nature as our Nature, nor his Divine Persons as our Persons. And if so, where is the Socinian Logic in arguing from one to the Other? And yet it's manifest, that they hardly make use of any other Way of arguing Concerning the main points in controversy between them and the Church but this.
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But there are also two other Principal Articles of the Christian Religion, which do as much transcend the common Notice and observation of Mankind as the former.
But there Are also two other Principal Articles of the Christian Religion, which do as much transcend the Common Notice and observation of Mankind as the former.
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One of which is the Conversion and Change of a Man's Sinful Nature, commonly called the Work of Regen••••••on or the New-birth, concerning which Men are apt to Wonder (and deservedly too) by what strange Power and Efficacy it should come to pass, That ever any One should be brought to conquer,
One of which is the Conversion and Change of a Man's Sinful Nature, commonly called the Work of Regen••••••on or the New birth, Concerning which Men Are apt to Wonder (and deservedly too) by what strange Power and Efficacy it should come to pass, That ever any One should be brought to conquer,
For who ever was yet seen by them after a Total Consumption into Dust and Ashes, to rise again, and to resume the same Numerical body? This is a Thing which amongst all the rare Occurrences of the World, all the Wonders,
For who ever was yet seen by them After a Total Consumption into Dust and Ashes, to rise again, and to resume the same Numerical body? This is a Thing which among all the rare Occurrences of the World, all the Wonders,
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and consequently, Men must needs be apt to startle, and to be full of Thought, and Scruple, upon the proposal of so strange a Thing to their Understandings.
and consequently, Men must needs be apt to startle, and to be full of Thought, and Scruple, upon the proposal of so strange a Thing to their Understandings.
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And if any one should think, that he can make this out by bare reason, (as possibly some Opiniators may) let him by all means in the next place try the strength of his doughty Reason about Transubstantiation, or turn Knight Errant in Divinity, encounter Giants and Windmills,
And if any one should think, that he can make this out by bore reason, (as possibly Some Opiniators may) let him by all means in the next place try the strength of his doughty Reason about Transubstantiation, or turn Knight Errant in Divinity, encounter Giants and Windmills,
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and adventure to explain things impossible to be explained. This therefore is a Third Cause of the Unavoidable Mysteriousness of the chief Articles of the Christian Religion ;
and adventure to explain things impossible to be explained. This Therefore is a Third Cause of the Unavoidable Mysteriousness of the chief Articles of the Christian Religion;
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But before I enter upon the discussion of this, may it not be Objected? That the Grand Design of Religion is to engage Men in the Practice of such Things,
But before I enter upon the discussion of this, may it not be Objected? That the Grand Design of Religion is to engage Men in the Practice of such Things,
as it commands? And that this must needs be so much the more easily effected, by how much the more Clearly such Things are represented to Men's Understandings, without any Mystery or Obscurity in them.
as it commands? And that this must needs be so much the more Easily effected, by how much the more Clearly such Things Are represented to Men's Understandings, without any Mystery or Obscurity in them.
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and Secondly, That notwithstanding the obscurity and Mysteriousness of the Credenda considered in themselves, there is yet as Clear a Reason for the belief of these,
and Secondly, That notwithstanding the obscurity and Mysteriousness of the Credenda considered in themselves, there is yet as Clear a Reason for the belief of these,
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They exceed indeed the Natural force of Humane Reason to Comprehend them Scientifically, and are therefore proposed, not to our Knowledge, but to our Belief ;
They exceed indeed the Natural force of Humane Reason to Comprehend them Scientifically, and Are Therefore proposed, not to our Knowledge, but to our Belief;
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But then as for those Things, that concern our Practice (upon which onely the objection proceeds) they indeed are of that clearness, that Innate Evidence, and Perspicuity, even in themselves, that they do (as it were) meet our U•derstandings half way,
But then as for those Things, that concern our Practice (upon which only the objection proceeds) they indeed Are of that clearness, that Innate Evidence, and Perspicuity, even in themselves, that they do (as it were) meet our U•derstandings half Way,
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and being once proposed to us need not our Study, but only our Acceptance ; as presenting themselves to our first, our easiest, and most early Apprehensions.
and being once proposed to us need not our Study, but only our Acceptance; as presenting themselves to our First, our Easiest, and most early Apprehensions.
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Which being thus remo•ed I come now to shew, That the Mysteriousness of those parts of the Gospel, called the Credenda, or matters of our Faith, is most subservient to the Great, Important Ends of Religion;
Which being thus remo•ed I come now to show, That the Mysteriousness of those parts of the Gospel, called the Credenda, or matters of our Faith, is most subservient to the Great, Important Ends of Religion;
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but by imprinting upon his judgment such apprehensions of Dread, and Terror, as may stave off an Eager, and Luxurious Appetite from its desired satisfactions;
but by imprinting upon his judgement such apprehensions of Dread, and Terror, as may stave off an Eager, and Luxurious Appetite from its desired satisfactions;
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which the Infinite Wisdom of God has thought fit in some measure to do by Non-plussing the World with ••rtain New and Unaccountable Revelations of Himself and the Divine Methods of a Mysterious Religion.
which the Infinite Wisdom of God has Thought fit in Some measure to do by Non-plussing the World with ••rtain New and Unaccountable Revelations of Himself and the Divine Methods of a Mysterious Religion.
To protect which from the sawcy Encroachments of bold minds, He has hedged it in with a Sacred and Majestick obscurity, in some of the Principal parts of it.
To Pact which from the saucy Encroachments of bold minds, He has hedged it in with a Sacred and Majestic obscurity, in Some of the Principal parts of it.
For as Easiness of access, •••nkness and Openness of Behaviour does by Degrees lay a Man open to Scorn and Contempt, especially from some Dispositions;
For as Easiness of access, •••nkness and Openness of Behaviour does by Degrees lay a Man open to Scorn and Contempt, especially from Some Dispositions;
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so a full inspection, and penetration into all the Difficulties and Secrets of any Object is apt to make •he mind insult over it, as over a Conquered Thing:
so a full inspection, and penetration into all the Difficulties and Secrets of any Object is apt to make •he mind insult over it, as over a Conquered Thing:
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for all Knowledge is a kind of Conquest over the Thing we know. Distance preserves respect, and we still imagine some transcendent Worth in things above our reach.
for all Knowledge is a kind of Conquest over the Thing we know. Distance preserves respect, and we still imagine Some transcendent Worth in things above our reach.
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Moses was never more Reverenced than when he wore his Veil. Nay the very Sanctum Sanctorum would not have had such a Veneration from the Jews had they been permitted to enter into it,
Moses was never more Reverenced than when he wore his Veil. Nay the very Sanctum Sanctorum would not have had such a Veneration from the jews had they been permitted to enter into it,
And upon the same account it 〈 ◊ 〉, that the Kings of some Nations, to keep up a living and a constant awe of themselves in the minds of their subjects, shew themselves to them 〈 ◊ 〉 once a year:
And upon the same account it 〈 ◊ 〉, that the Kings of Some nations, to keep up a living and a constant awe of themselves in the minds of their subject's, show themselves to them 〈 ◊ 〉 once a year:
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and even that perhaps may be something with the oftenest, considering, that Persons, whose Greatness generally consists rather in the Height of th•ir Condition,
and even that perhaps may be something with the oftenest, considering, that Persons, whose Greatness generally consists rather in the Height of th•ir Condition,
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Thus, how studiously did the AEgyptians, those great Masters of all Learning, lock up their Sacred Things from all Access, and Knowledge of the Vulgar!
Thus, how studiously did the egyptians, those great Masters of all Learning, lock up their Sacred Things from all Access, and Knowledge of the vulgar!
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and forbidding all Publication of their Mysteries. Nor was this all, but for the better concealing of the Sacra Arcana of their Religion, they used also a peculiar Character unknown to the Common People, and understood only by themselves;
and forbidding all Publication of their Mysteres. Nor was this all, but for the better concealing of the Sacra Arcana of their Religion, they used also a peculiar Character unknown to the Common People, and understood only by themselves;
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and last of all, that they might yet the more surely keep off all others from any acquaintance with These Secrets, the Priesthood was made Hereditary amongst them, by which means they easily secured,
and last of all, that they might yet the more surely keep off all Others from any acquaintance with These Secrets, the Priesthood was made Hereditary among them, by which means they Easily secured,
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and their NONLATINALPHABET ▪ their Sacred and peculiar way of writing, by which they rescued the Revered Mysteries of their Religion from the rude Inspection of the Rout. And Lastly, that the same course of Secrecy,
and their ▪ their Sacred and peculiar Way of writing, by which they rescued the Revered Mysteres of their Religion from the rude Inspection of the Rout. And Lastly, that the same course of Secrecy,
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and Concealment was also followed by the Romans, though in a different way, and not by the use of such peculiar Characters, is sufficiently evident, from that known Introduction, and Prologue to their Sacred Rites, Procul est• profani;
and Concealment was also followed by the Roman, though in a different Way, and not by the use of such peculiar Characters, is sufficiently evident, from that known Introduction, and Prologue to their Sacred Rites, Procul est• profani;
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as in the Iewish Church the People were not suffered to enter into the Holy of Holies, nor to pry or look into the Ark, no nor so much as to touch it,
as in the Jewish Church the People were not suffered to enter into the Holy of Holies, nor to pry or look into the Ark, not nor so much as to touch it,
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so amongst the Heathens, the most Civiliz'd, Learned, and best Reputed Nations for wisdom have, by the bare Light and Conduct of their Natural Reason, still taken the same way to establish in Men's Minds a Veneration for their Religion ? That is, by keeping the Chief Parts and Mysteries of it shut up from the promiscuous View,
so among the heathens, the most Civilized, Learned, and best Reputed nations for Wisdom have, by the bore Light and Conduct of their Natural Reason, still taken the same Way to establish in Men's Minds a Veneration for their Religion? That is, by keeping the Chief Parts and Mysteres of it shut up from the promiscuous View,
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but that their method of preserving the Reverence of them (which is all that I here insist upon) was founded upon any perswasion they had of the falsehood, and Idolatry of the said Religions, this I absolutely deny,
but that their method of preserving the reverence of them (which is all that I Here insist upon) was founded upon any persuasion they had of the falsehood, and Idolatry of the said Religions, this I absolutely deny,
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since it is not imaginable that any sort of Men whatsoever, could heartily own and profess any sort of Religion, which they themselves fully believed to be false ;
since it is not imaginable that any sort of Men whatsoever, could heartily own and profess any sort of Religion, which they themselves Fully believed to be false;
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and therefore since it could not be but that they believed their several Religions True, (though really and indeed they were not so) yet the way, which they took to keep up an Awful esteem of them in the hearts of such as professed them, was no doubt founded upon an Excellent Philosophy,
and Therefore since it could not be but that they believed their several Religions True, (though really and indeed they were not so) yet the Way, which they took to keep up an Awful esteem of them in the hearts of such as professed them, was no doubt founded upon an Excellent Philosophy,
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Secondly, A second Ground of the Mysteriousness of Religion (as it is delivered by God to Mankind) is His most Wise Purpose thereby to humble the Pride and haughtiness of Man's reason ▪ A quality so peculiarly odious to God, that it may be said, not so much to imprint upon Men the image, as to Communicate to them the very Essence of Lucifer. The way by which Man first fell from his Original Integrity and Happiness was by Pride founded upon an Irregular desire of Knowledge ;
Secondly, A second Ground of the Mysteriousness of Religion (as it is Delivered by God to Mankind) is His most Wise Purpose thereby to humble the Pride and haughtiness of Man's reason ▪ A quality so peculiarly odious to God, that it may be said, not so much to imprint upon Men the image, as to Communicate to them the very Essence of Lucifer. The Way by which Man First fell from his Original Integrity and Happiness was by Pride founded upon an Irregular desire of Knowledge;
Instead of Evidence springing from Things themselves, and clear Knowledge growing from such an evidence, his Understanding must now be contented with the poor, dimn Light of Faith ;
Instead of Evidence springing from Things themselves, and clear Knowledge growing from such an evidence, his Understanding must now be contented with the poor, dim Light of Faith;
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Whereupon we find the Gospel set up (as it were) in Triumph over all that Wisdom, and Philosophy, which the Learned and more Refined parts of the World so much boasted of, and Valued themselves upon;
Whereupon we find the Gospel Set up (as it were) in Triumph over all that Wisdom, and Philosophy, which the Learned and more Refined parts of the World so much boasted of, and Valued themselves upon;
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as we have it in the 1 Cor. 1. from the 17th to the end of the Chap. Where is the Wise, where is the Scribe, and where is the Disputer of this World? God is there said to have made Foolish the very Wisdom of it.
as we have it in the 1 Cor. 1. from the 17th to the end of the Chap. Where is the Wise, where is the Scribe, and where is the Disputer of this World? God is there said to have made Foolish the very Wisdom of it.
or by what means to be enjoyed, this Grand Discovery was made to them by the foolishness of Preaching (as the World then esteemed it;) nay and of Preaching the Cross too;
or by what means to be enjoyed, this Grand Discovery was made to them by the foolishness of Preaching (as the World then esteemed it;) nay and of Preaching the Cross too;
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and Reasonings about the way of Man's attaining to true Happiness. And yet, as high as they bore themselves, their strongest Reasonings were to bend to this Weakness of God, (as the Apostle in derision of those, who thought it so, there calls it) and their sublimest Wisdom to stoop to this Foolishness, if so be they were not resolved to be too strong,
and Reasonings about the Way of Man's attaining to true Happiness. And yet, as high as they boar themselves, their Strongest Reasonings were to bend to this Weakness of God, (as the Apostle in derision of those, who Thought it so, there calls it) and their Sublimest Wisdom to stoop to this Foolishness, if so be they were not resolved to be too strong,
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The Difficulty, and strangeness of some of the Chief Articles of our Religion, such as are those of the Trinity, and of the Incarnation, and Satisfaction of Christ, are Notable Instruments in the hand of God to keep the Soul low and humble, and to check those Self-Complacencies which it is apt to grow into by an Over-weening conceit of its own Opinions, more than by any other Thing whatsoever.
The Difficulty, and strangeness of Some of the Chief Articles of our Religion, such as Are those of the Trinity, and of the Incarnation, and Satisfaction of christ, Are Notable Instruments in the hand of God to keep the Soul low and humble, and to check those Self-Complacencies which it is apt to grow into by an Overweening conceit of its own Opinions, more than by any other Thing whatsoever.
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And therefore in the Dispensations of Religion God will have this only Begotten, this Best-beloved, this Isaac of our Souls (above all other Offerings that a Man can bring Him) to be sacrificed, and given up to Him.
And Therefore in the Dispensations of Religion God will have this only Begotten, this Best-beloved, this Isaac of our Souls (above all other Offerings that a Man can bring Him) to be sacrificed, and given up to Him.
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Thirdly, God in great Wisdom has been pleased to put a Mysteriousness into the Greatest Articles of our Religion, thereby to engage us in a closer, and more diligent Search into them.
Thirdly, God in great Wisdom has been pleased to put a Mysteriousness into the Greatest Articles of our Religion, thereby to engage us in a closer, and more diligent Search into them.
But so the Experience of the World (maugre all Fanatick Pretences, all Naked Truths, and Naked Gospels, or rather shameful Nakedness instead of either Truth or Gospel ) has ever yet found it to be.
But so the Experience of the World (maugre all Fanatic Pretences, all Naked Truths, and Naked Gospels, or rather shameful Nakedness instead of either Truth or Gospel) has ever yet found it to be.
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And all the Cultivation and Refinement they can bestow upon the best Wits in the use of the most unwearied industry, are but a means to facilitate their advance higher,
And all the Cultivation and Refinement they can bestow upon the best Wits in the use of the most unwearied industry, Are but a means to facilitate their advance higher,
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and to let them in more easily at the Strait Gate of those more hidden and involved Propositions, which Christianity would employ and exercise the mind of Man with.
and to let them in more Easily At the Strait Gate of those more hidden and involved Propositions, which Christianity would employ and exercise the mind of Man with.
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For suppose, that we could grasp in the whole Compass of Nature, as to all the Particulars and Varieties of Being and Motion, yet we should find it a Vast,
For suppose, that we could grasp in the Whole Compass of Nature, as to all the Particulars and Varieties of Being and Motion, yet we should find it a Vast,
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and lastly to the astonishing Work of the Worlds Redemption by the bloud of the Son of God himself, condescending to be a Man, that He might die for us.
and lastly to the astonishing Work of the World's Redemption by the blood of the Son of God himself, condescending to be a Man, that He might die for us.
and whosoever shall apply himself to a through Performance of this high Command, shall find Difficulty and Abstruseness enough in the Things Searched into to perpetuate his Search. For they are a rich Mine, which the greatest Wit and Diligence may dig in for ever,
and whosoever shall apply himself to a through Performance of this high Command, shall find Difficulty and Abstruseness enough in the Things Searched into to perpetuate his Search. For they Are a rich Mine, which the greatest Wit and Diligence may dig in for ever,
For, surely, he who is still pressing forward has not yet obtain'd the Prize. Nor has he, who is only Growing in Knowledge, yet arrived to the full stature of it. Growth is Progress ;
For, surely, he who is still pressing forward has not yet obtained the Prize. Nor has he, who is only Growing in Knowledge, yet arrived to the full stature of it. Growth is Progress;
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Fourthly, The fourth and Last Reason which I shall alledge of the Mysterious Dispensation of the Gospel here, is, That the full, Entire knowledge of it may be one Principal Part of our Felicity and Blessedness hereafter. All those Heights and Depths which we now stand so much amazed at,
Fourthly, The fourth and Last Reason which I shall allege of the Mysterious Dispensation of the Gospel Here, is, That the full, Entire knowledge of it may be one Principal Part of our Felicity and Blessedness hereafter. All those Heights and Depths which we now stand so much amazed At,
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all the Knots of God's De•rees and Providence untyed and made fit for our Vnderstanding, as well as our Admiration. We shall then be transported with a Nobler kind of Wonder, not the Effect of Ignorance,
all the Knots of God's De•rees and Providence untied and made fit for our Understanding, as well as our Admiration. We shall then be transported with a Nobler kind of Wonder, not the Effect of Ignorance,
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and the Admirable Contrivances of the Other, made evident to our very Reason : So as to inform and satisfy that, which before they could only astonish and amaze.
and the Admirable Contrivances of the Other, made evident to our very Reason: So as to inform and satisfy that, which before they could only astonish and amaze.
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and we shall there pass from the Darkness of our Native Ignorance, from the Dusk and Twilight of our former Notions into the Broad Light of an Everlasting Day. A Day, which shall leave nothing Undiscovered to us, which can be fit for us to know;
and we shall there pass from the Darkness of our Native Ignorance, from the Dusk and Twilight of our former Notions into the Broad Light of an Everlasting Day. A Day, which shall leave nothing Undiscovered to us, which can be fit for us to know;
And therefore the Apostle comparing our Present with our Future Condition in respect of those different measures of Knowledge allotted to each of them, 1 Cor. 13.12. tells us, That here we see but darkly and in a glass ;
And Therefore the Apostle comparing our Present with our Future Condition in respect of those different measures of Knowledge allotted to each of them, 1 Cor. 13.12. tells us, That Here we see but darkly and in a glass;
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Reason being then unclogged from the Body shall have its full Flight, and a free, uncontrolled Passage into all things Intelligible. We shall then surmount these Beggarly Rudiments, and mean helps of Knowledge, which now by many little steps gradually raise us to some short Speculation of the Nature of Things.
Reason being then unclogged from the Body shall have its full Flight, and a free, uncontrolled Passage into all things Intelligible. We shall then surmount these Beggarly Rudiments, and mean helps of Knowledge, which now by many little steps gradually raise us to Some short Speculation of the Nature of Things.
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For as, in that Condition, we shall Enjoy the Happiness, so we shall also imitate the Perfection of Angels, Who out-shine the rest of the Creation in nothing more than in a transcendent ability of Knowing and Iudging ;
For as, in that Condition, we shall Enjoy the Happiness, so we shall also imitate the Perfection of Angels, Who outshine the rest of the Creation in nothing more than in a transcendent ability of Knowing and Judging;
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for being only conversant about Things not seen, it can have no Admittance into that Place, the peculiar Privilege of which shall be to convey to us the Knowledge of those Things by Sight, which before we took wholly upon Trust. And thus I have given you some account,
for being only conversant about Things not seen, it can have no Admittance into that Place, the peculiar Privilege of which shall be to convey to us the Knowledge of those Things by Sighed, which before we took wholly upon Trust. And thus I have given you Some account,
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First, The High Reasonableness of Men's relying upon the judgment of the whole Church in General, and of their Respective Teachers, and Spiritual Guides in Particular, rather than upon their own Private judgments, in such Important,
First, The High Reasonableness of Men's relying upon the judgement of the Whole Church in General, and of their Respective Teachers, and Spiritual Guides in Particular, rather than upon their own Private Judgments, in such Important,
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I say, upon the judgment of those, who have made it their Constant Business, as well as their Avowed Profession to acquaint themselves with these Mysteries (so far as Humane Reason can attain to them) and that in order to the Instruction and Information of Others.
I say, upon the judgement of those, who have made it their Constant Business, as well as their Avowed Profession to acquaint themselves with these Mysteres (so Far as Humane Reason can attain to them) and that in order to the Instruction and Information of Others.
Certain it is, that there is no other Profession in the World, besides this of Divinity, wherein Men do not own something of a Mystery, and accordingly reckon it both highly Rational,
Certain it is, that there is no other Profession in the World, beside this of Divinity, wherein Men do not own something of a Mystery, and accordingly reckon it both highly Rational,
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and absolutely Necessary in many cases, to resign and submit their own Judgments to the Judgments of such as Profess a skill in any Art or Science whatsoever.
and absolutely Necessary in many cases, to resign and submit their own Judgments to the Judgments of such as Profess a skill in any Art or Science whatsoever.
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For see, in what Notable Words the Prophet asserts this Privilege to the Priesthood under the Mosaick Oeconomy. Mal. 2.7. The Priests lips (says he) should preserve Knowledge, and the People should seek the Law at his mouth;
For see, in what Notable Words the Prophet asserts this Privilege to the Priesthood under the Mosaic Oeconomy. Malachi 2.7. The Priests lips (Says he) should preserve Knowledge, and the People should seek the Law At his Mouth;
and look very severely upon our so much applauded, or rather doated upon Liberty of Conscience, and are so far from casting the least Eye of favour upon it, that they are a more direct,
and look very severely upon our so much applauded, or rather doted upon Liberty of Conscience, and Are so Far from casting the least Eye of favour upon it, that they Are a more Direct,
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For, as we have already shewn, that the Gospel is full of Mysteries, so 1 Cor. 4.1. the Ministers of the Gospel are declared the Stewards of these Mysteries ;
For, as we have already shown, that the Gospel is full of Mysteres, so 1 Cor. 4.1. the Ministers of the Gospel Are declared the Stewards of these Mysteres;
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and I believe it will be hard to Prove, that a Minister of the Gospel can be obliged to dispence or declare any Thing to the People, which the People are not upon his Declaration of it equally bound to Believe and Assent to.
and I believe it will be hard to Prove, that a Minister of the Gospel can be obliged to dispense or declare any Thing to the People, which the People Are not upon his Declaration of it equally bound to Believe and Assent to.
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and enjoyn, provided that a Man does not certainly know, or at least, upon very great and just grounds, doubt any thing to the contrary: (which Two conditions, I allow, ought always to be supposed in this Case) and then,
and enjoin, provided that a Man does not Certainly know, or At least, upon very great and just grounds, doubt any thing to the contrary: (which Two conditions, I allow, ought always to be supposed in this Case) and then,
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if no objection, from either of these, shall interpose, I affirm, that every Man stands obliged by the Duty he owes to his Spiritual Pastor, to believe and obey whatsoever his said Pastor shall by vertue of his Pastoral Office deliver to him.
if no objection, from either of these, shall interpose, I affirm, that every Man Stands obliged by the Duty he owes to his Spiritual Pastor, to believe and obey whatsoever his said Pastor shall by virtue of his Pastoral Office deliver to him.
First, That the Gospel or Christian Religion is, for the most Part of it, made up of Mysteries. Secondly, That God has appointed a certain Order of Men to declare,
First, That the Gospel or Christian Religion is, for the most Part of it, made up of Mysteres. Secondly, That God has appointed a certain Order of Men to declare,
Certainly Men would both treat the Gospel it self more like a Mystery, and the Ministers of the Gospel, more like the Dispensers of so high and Sacred a Mystery than the Guise and Fashion of our Present Blessed Times disposes them to do;
Certainly Men would both Treat the Gospel it self more like a Mystery, and the Ministers of the Gospel, more like the Dispensers of so high and Sacred a Mystery than the Guise and Fashion of our Present Blessed Times disposes them to do;
that is, in other Words, Men would be less confident of their own Understandings, and more apt to pay a Reverence and Submission to the Understandings of those, who are both more Conversant in these matters than they can pretend to be,
that is, in other Words, Men would be less confident of their own Understandings, and more apt to pay a reverence and Submission to the Understandings of those, who Are both more Conversant in these matters than they can pretend to be,
and whom the same Wisdom of God has thought fit to appoint over them as their Guides. For the contrary Practice can proceed from nothing but an High Self-Opinion,
and whom the same Wisdom of God has Thought fit to appoint over them as their Guides. For the contrary Practice can proceed from nothing but an High Self-Opinion,
In fine, every one is apt to think himself able to be his own Divine, his own Priest, and his own Teacher, and he should do well to be his own Physician, and his own Lawyer too:
In fine, every one is apt to think himself able to be his own Divine, his own Priest, and his own Teacher, and he should do well to be his own physician, and his own Lawyer too:
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Secondly. We learn also from the foregoing Particulars the gross Unreasonableness, and the manifest Sophistry of Men's making whatsoever they find by themselves not Intelligible, (that is to say, by Humane Reason not Comprehensible ) the measure whereby they would Conclude the same also to be Impossible. This I say is a meer Fallacy, and a Wretched Inconsequence:
Secondly. We Learn also from the foregoing Particulars the gross Unreasonableness, and the manifest Sophistry of Men's making whatsoever they find by themselves not Intelligible, (that is to say, by Humane Reason not Comprehensible) the measure whereby they would Conclude the same also to be Impossible. This I say is a mere Fallacy, and a Wretched Inconsequence:
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This, I say, must be supposed, for no other Foundation can support the Truth of this Proposition, to wit, That whatsoever is humanly not Intelligible, is,
This, I say, must be supposed, for no other Foundation can support the Truth of this Proposition, to wit, That whatsoever is humanly not Intelligible, is,
and upon the Body? Who can comprehend or give a full account how Sensation is performed ? Or who can lay open to us the whole Mechanism of Motion in all the Springs and Wheels of it? Nay, who can resolve and clear off all the Difficulties about the Composition of a continued Quantity, as whether it is Compounded of Parts Divisible or Indivisible ? Both of which are attended with insuperable Objections:
and upon the Body? Who can comprehend or give a full account how Sensation is performed? Or who can lay open to us the Whole Mechanism of Motion in all the Springs and Wheels of it? Nay, who can resolve and clear off all the Difficulties about the Composition of a continued Quantity, as whither it is Compounded of Parts Divisible or Indivisible? Both of which Are attended with insuperable Objections:
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From all which therefore, and from a thousand more such Instances (which might easily be produced) I conclude, That for any one to deny or reject the Mysteries of our Religion as Impossible, because of the Incomprehensibleness of them is upon all true Principles, both of Divinity and Philosophy utterly Inconsequent, and Irrational.
From all which Therefore, and from a thousand more such Instances (which might Easily be produced) I conclude, That for any one to deny or reject the Mysteres of our Religion as Impossible, Because of the Incomprehensibleness of them is upon all true Principles, both of Divinity and Philosophy utterly Inconsequent, and Irrational.
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Thirdly. In the Third and last place, we learn also from what has been discoursed, the great Vanity and Extravagant Presumption of such as pretend to clear up all Mysteries,
Thirdly. In the Third and last place, we Learn also from what has been discoursed, the great Vanity and Extravagant Presumption of such as pretend to clear up all Mysteres,
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The Attempts of which sort of Men I can liken to nothing so properly as to those Pretences to Infallible Cures, which we daily see posted up in every corner of the Streets;
The Attempts of which sort of Men I can liken to nothing so properly as to those Pretences to Infallible Cures, which we daily see posted up in every corner of the Streets;
and I think it is great pity, but that both these sort of Pretences were Posted up together. For I know no Universal, Infallible Remedy, which certainly Cures, or rather carries off all Diseases, and puts an end to all Disputes, but Death:
and I think it is great pity, but that both these sort of Pretences were Posted up together. For I know no Universal, Infallible Remedy, which Certainly Cures, or rather carries off all Diseases, and puts an end to all Disputes, but Death:
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Amongst which said Difficulties perhaps there is hardly a greater, and more undecideable Problem in Natural Theology, and which has not only Exercised but even Crucifyed the greatest Wits of all Ages,
among which said Difficulties perhaps there is hardly a greater, and more undecideable Problem in Natural Theology, and which has not only Exercised but even crucified the greatest Wits of all Ages,
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so fore-known by Him. Both parts of which Problem are certainly true, but how to explain and make out the Accord between them without overthrowing one of them, has hitherto exceeded the force of Man's Reason.
so foreknown by Him. Both parts of which Problem Are Certainly true, but how to explain and make out the Accord between them without overthrowing one of them, has hitherto exceeded the force of Man's Reason.
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For do not some in their Discourses about the Di••ne Attributes and Decrees, promise the World such a clear account, such an open explicite Scheme of these great Things as should make them plain and evident, even to the meanest Capacities ? And the Truth is,
For do not Some in their Discourses about the Di••ne Attributes and Decrees, promise the World such a clear account, such an open explicit Scheme of these great Things as should make them plain and evident, even to the Meanest Capacities? And the Truth is,
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And if such Persons could but obtain of Heaven a continuance of Life, till they made good what they so confidently undertake, they would be in a sure way to out-live not only Methusalah, but even the World it self.
And if such Persons could but obtain of Heaven a Continuance of Life, till they made good what they so confidently undertake, they would be in a sure Way to outlive not only Methuselah, but even the World it self.
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But then, in come some other Vndertakers, and promise us the same or greater Wonders in Christian Theology, offering by some new whimsical explications of their own to make the deepest Mysteries of our Christian Faith,
But then, in come Some other Undertakers, and promise us the same or greater Wonders in Christian Theology, offering by Some new whimsical explications of their own to make the Deepest Mysteres of our Christian Faith,
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And now is not this, think we, a most profound invention, and much like the discovery of some New-found-land, some O Brazile in Divinity? with so much absurd confidence do some Discourse or rather Romance upon the most Mysterious Points of the Christian Faith ;
And now is not this, think we, a most profound invention, and much like the discovery of Some Newfoundland, Some Oh Brazil in Divinity? with so much absurd confidence do Some Discourse or rather Romance upon the most Mysterious Points of the Christian Faith;
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the true Character of which sort of Men is, That he who thinks and says he can understand all Mysteries, and resolve all Controversies, undeniably shews, that he really understands none.
the true Character of which sort of Men is, That he who thinks and Says he can understand all Mysteres, and resolve all Controversies, undeniably shows, that he really understands none.
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In the mean time, we may here observe the true way, by which these Great and Adorable Mysteries of our Religion, come first to be Ridiculed, and Blasphemed, and at length totally laid aside by some;
In the mean time, we may Here observe the true Way, by which these Great and Adorable Mysteres of our Religion, come First to be Ridiculed, and Blasphemed, and At length totally laid aside by Some;
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For, first of all such Innovators break down those sacred Mounds which Antiquity had placed about these Articles, and then Hereticks and Blasphemers, rush in upon them, trample them under foot,
For, First of all such Innovators break down those sacred Mounds which Antiquity had placed about these Articles, and then Heretics and Blasphemers, rush in upon them, trample them under foot,
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For if some Novellists may put what sense they please upon the Writings of Moses, and others do the like with the Articles of the Christian Church also, (and the greatest encouragement attend both) I cannot see, (unless some extraordinary Providence prevent it) but that both these Religions are in a direct way to be run down amongst us,
For if Some Novelists may put what sense they please upon the Writings of Moses, and Others do the like with the Articles of the Christian Church also, (and the greatest encouragement attend both) I cannot see, (unless Some extraordinary Providence prevent it) but that both these Religions Are in a Direct Way to be run down among us,
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and a greater plenty of Revelations than any one could pretend to since him, treated these matters with much another kind of Reverence, crying out with Horrour and Amazement, O the Depth and Vnsearchableness of the things of God. In Rom. 11.33.
and a greater plenty of Revelations than any one could pretend to since him, treated these matters with much Another kind of reverence, crying out with Horror and Amazement, Oh the Depth and Unsearchableness of the things of God. In Rom. 11.33.
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And again, Who is sufficient for these Things! In 2 Cor. 2.16. This was his Judgment, these were his Thoughts of these Dreadful and Mysterious Depths ;
And again, Who is sufficient for these Things! In 2 Cor. 2.16. This was his Judgement, these were his Thoughts of these Dreadful and Mysterious Depths;
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and seem (as it were) by the Union of a double Festival, to represent to us both the Nativity and Epiphamy, while they lead us to the Birth of Christ by the direction of a Star:
and seem (as it were) by the union of a double Festival, to represent to us both the Nativity and Epiphamy, while they led us to the Birth of christ by the direction of a Star:
The Nativity of Christ is certainly a Compendium of the whole Gospel, in that it thus both begins and ends it, reaching from the first Chapter of St. Matthew, to this last of the Revelation ;
The Nativity of christ is Certainly a Compendium of the Whole Gospel, in that it thus both begins and ends it, reaching from the First Chapter of Saint Matthew, to this last of the Revelation;
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yet surely it can contain nothing more Mysterious and Stupendious than the Mystery here wrapt up in the Text, where we have Christ declaring himself both the Root, and the Off-spring of David. For that any one should be both Father and Son to the same Person, produce himself, be Cause and Effect too,
yet surely it can contain nothing more Mysterious and Stupendious than the Mystery Here wrapped up in the Text, where we have christ declaring himself both the Root, and the Offspring of David. For that any one should be both Father and Son to the same Person, produce himself, be Cause and Effect too,
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and so the Copy give Being to its Original, seems at first sight so very strange and unaccountable, that were it not to be adored as a Mystery, it would be exploded as a Contradiction.
and so the Copy give Being to its Original, seems At First sighed so very strange and unaccountable, that were it not to be adored as a Mystery, it would be exploded as a Contradiction.
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But since the Gospel has lifted us above our Reason, and taught us one of the great Arcana of Heaven, by assuring us that Divinity and Humanity may cohabit in one subsistence, that two Natures may concur in the same Person,
But since the Gospel has lifted us above our Reason, and taught us one of the great Arcana of Heaven, by assuring us that Divinity and Humanity may cohabit in one subsistence, that two Nature's may concur in the same Person,
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The Arians who denied his Divinity, but granted his Pre-existence to his Humanity (which the Socinians absolutely deny) held him to be the first Born of the Creation ;
The Arians who denied his Divinity, but granted his Pre-existence to his Humanity (which the socinians absolutely deny) held him to be the First Born of the Creation;
Socinus held that he was a meer Man, and had no subsistence or being at all, till such time as he was conceived by the Holy Ghost in the Womb of the Virgin Mary. I shall not much concern my self about these two Opinions,
Socinus held that he was a mere Man, and had no subsistence or being At all, till such time as he was conceived by the Holy Ghost in the Womb of the Virgae Marry. I shall not much concern my self about these two Opinions,
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but only remark this of them, That Socinus asserts a thing considered barely in it self more agreeable to Reason, which can much better conceive of Christ as a Man naturally consisting of Soul and Body,
but only remark this of them, That Socinus asserts a thing considered barely in it self more agreeable to Reason, which can much better conceive of christ as a Man naturally consisting of Soul and Body,
than as such an Heterogeneous Composition of a Body and (I know not what) strange Spiritual Substance Existing before the Creation, as the Arians represent him:
than as such an Heterogeneous Composition of a Body and (I know not what) strange Spiritual Substance Existing before the Creation, as the Arians represent him:
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For as to Socinus, the chief Arguments brought from thence against him, are not such as are taken from the Name or Actions of God, attributed to Christ;
For as to Socinus, the chief Arguments brought from thence against him, Are not such as Are taken from the Name or Actions of God, attributed to christ;
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But the Arguments which bear hardest upon Socinus, are such as are taken from those Scriptures, which beyond all possibility of Rational Contradiction, declare the Pre-existence and Precedent Being of Christ to his Conception, such as Ioh. 8. 58. Before Abraham was, I am. And in Ioh. 17.5. Glorify me, O Father, with the Glory which I had with thee, before the World was ;
But the Arguments which bear Hardest upon Socinus, Are such as Are taken from those Scriptures, which beyond all possibility of Rational Contradiction, declare the Pre-existence and Precedent Being of christ to his Conception, such as John 8. 58. Before Abraham was, I am. And in John 17.5. glorify me, Oh Father, with the Glory which I had with thee, before the World was;
who grants Christ to have been a Glorious Spiritual Substance, of an Existence not only before Abraham, but also before Adam, and the Angels themselves,
who grants christ to have been a Glorious Spiritual Substance, of an Existence not only before Abraham, but also before Adam, and the Angels themselves,
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and Eternal ] is look'd upon by many as a Proposition not only false, but foolish, and fitter to be laugh'd than disputed out of the World, this also is no surprize to us.
and Eternal ] is looked upon by many as a Proposition not only false, but foolish, and fitter to be laughed than disputed out of the World, this also is not surprise to us.
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And that the Gospel affirms so much of Christ we may appeal to the judgment of any impartial Heathen, who understands the Language in which it is Written.
And that the Gospel affirms so much of christ we may appeal to the judgement of any impartial Heathen, who understands the Language in which it is Written.
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But he who first denies the Deity of Christ as absurd and impossible, and thereupon rejects the Divine Authority of the Scripture for affirming it, may be presumed upon the supposal of the former to do the latter very Rationally.
But he who First Denies the Deity of christ as absurd and impossible, and thereupon rejects the Divine authority of the Scripture for affirming it, may be presumed upon the supposal of the former to do the latter very Rationally.
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So that he who would take the most proper and direct way to Convince such an one of his Heresy (if there be any convincing of one who first takes up his Opinion,
So that he who would take the most proper and Direct Way to Convince such an one of his Heresy (if there be any convincing of one who First Takes up his Opinion,
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and then seeks for Reasons for it) must not, I conceive, endeavour in the first place to Convince him out of Scripture [ That Iesus Christ is God ] but turn the whole force and stress of his Disputation to the proof of this [ That the Scripture is the Word of God to Mankind,
and then seeks for Reasons for it) must not, I conceive, endeavour in the First place to Convince him out of Scripture [ That Iesus christ is God ] but turn the Whole force and stress of his Disputation to the proof of this [ That the Scripture is the Word of God to Mankind,
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and upon that account ought to be interpreted as the Writings of Men use, and ought to be ] and if so, he who will make sense of them, must grant the Divinity of Christ to be clearly asserted in them, and irrefragably inferred from them.
and upon that account ought to be interpreted as the Writings of Men use, and ought to be ] and if so, he who will make sense of them, must grant the Divinity of christ to be clearly asserted in them, and irrefragably inferred from them.
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In short, if the Adversaries of Christ's Divinity can prove Christ not to be God, they must by consequence prove that the Scriptures Naturally and Grammatically interpreted, are not the Word of God :
In short, if the Adversaries of Christ's Divinity can prove christ not to be God, they must by consequence prove that the Scriptures Naturally and Grammatically interpreted, Are not the Word of God:
But on the contrary, the Church being assured that the Scriptures so interpreted are the Word of God, is consequently assured also, that Christ is, and must be God.
But on the contrary, the Church being assured that the Scriptures so interpreted Are the Word of God, is consequently assured also, that christ is, and must be God.
Nevertheless if according to the unreasonable demands of the Men of this Sect, this and all other Mysteries of our Religion should be put to answer for themselves at the Bar of Humane Reason, I would fain know, wherein consists the Paradox of asserting Christ to be God? For no Man saies that his Humane Nature is his Divine,
Nevertheless if according to the unreasonable demands of the Men of this Sect, this and all other Mysteres of our Religion should be put to answer for themselves At the Bar of Humane Reason, I would fain know, wherein consists the Paradox of asserting christ to be God? For no Man Says that his Humane Nature is his Divine,
but that the Divine Nature may as well be united to the Humane? I believe if we reduce things to our way of Conception, we shall find it altogether as hard to conceive the Conjunction of the two former, as of the two latter:
but that the Divine Nature may as well be united to the Humane? I believe if we reduce things to our Way of Conception, we shall find it altogether as hard to conceive the Conjunction of the two former, as of the two latter:
and an Assumption of the finite, into the Personal subsistence of the Infinite, I believe it will be hard for any one to give a Solid and Demonstrative Reason:
and an Assump of the finite, into the Personal subsistence of the Infinite, I believe it will be hard for any one to give a Solid and Demonstrative Reason:
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I conclude therefore against the Scoffs of the Heathens, the Disputations of the Jews, the Impiety of Arius, and the Bold, Blasphemous Assertions of Socinus, that the Man Christ Jesus, Born at Bethlem, of the Virgin Mary, is God, God by Nature, the Maker of all Things, the Fountain of Being, the Ancient of Days, the First and the Last, of whose Being there was no Beginning,
I conclude Therefore against the Scoffs of the heathens, the Disputations of the jews, the Impiety of Arius, and the Bold, Blasphemous Assertions of Socinus, that the Man christ jesus, Born At Bethlehem, of the Virgae Marry, is God, God by Nature, the Maker of all Things, the Fountain of Being, the Ancient of Days, the First and the Last, of whose Being there was no Beginning,
For as, That there is a God, is the grand Foundation of Religion in general: So, that Iesus Christ is God, is the Foundation of the Christian Religion ;
For as, That there is a God, is the grand Foundation of Religion in general: So, that Iesus christ is God, is the Foundation of the Christian Religion;
Secondly, That He was His Offspring too, and so, having asserted his Divinity, to clear also his Humanity. That the Christian Religion be True, is the Eternal Concernment of all those who believe it,
Secondly, That He was His Offspring too, and so, having asserted his Divinity, to clear also his Humanity. That the Christian Religion be True, is the Eternal Concernment of all those who believe it,
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and lastly, Christ's being the true Messias depends upon his being the Son of David, and King of the Jews. So that unless this be evinced, the whole Foundation of Christianity must totter and fall,
and lastly, Christ's being the true Messias depends upon his being the Son of David, and King of the jews. So that unless this be evinced, the Whole Foundation of Christianity must totter and fallen,
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And therefore let us undertake to clear this great, important Truth, and to demonstrate that Jesus of Nazareth, was the true seed of David and Rightful King of the Iews.
And Therefore let us undertake to clear this great, important Truth, and to demonstrate that jesus of Nazareth, was the true seed of David and Rightful King of the Iews.
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His Pedigree is drawn down by two of the Evangelists, by St. Matth. in his 1 st. Chapter and by St. Luke in his 3 d. from whence our adversaries oppose us with these two great difficulties.
His Pedigree is drawn down by two of the Evangelists, by Saint Matthew in his 1 Saint. Chapter and by Saint Lycia in his 3 d. from whence our Adversaries oppose us with these two great difficulties.
Secondly, That supposing they were proved to agree, yet both of their Pedigrees terminate in Ioseph, and therefore belong not to Iesus, who was not indeed the Son of Ioseph, but of Mary.
Secondly, That supposing they were proved to agree, yet both of their Pedigrees terminate in Ioseph, and Therefore belong not to Iesus, who was not indeed the Son of Ioseph, but of Marry.
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and Legally or reputedly the Son of Eli, as St. Luke. And then to make Iacob and Eli Brothers, who are there set down in different lines, it is said that Matthan of the line of Solomon, and Melchi of the line of Nathan, successively Married the same Woman ( Estha by Name) of whom Matthan begat Iacob, and Melchi begat Eli: Whereupon Iacob and Eli being Brothers by the Mother,
and Legally or reputedly the Son of Eli, as Saint Lycia. And then to make Iacob and Eli Brother's, who Are there Set down in different lines, it is said that Matthan of the line of Solomon, and Melchi of the line of Nathan, successively Married the same Woman (Estha by Name) of whom Matthan begat Iacob, and Melchi begat Eli: Whereupon Iacob and Eli being Brother's by the Mother,
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at least as to the most Considerable circumstance of it, which concerned the credit of His being the true Messias ) he, I say, catches at this forlorn story,
At least as to the most Considerable circumstance of it, which concerned the credit of His being the true Messias) he, I say, Catches At this forlorn story,
and though generally a profest despiser of Antiquity, yet when he thinks it may make any thing for his purpose, he can catch at every fabulous scrap of it,
and though generally a professed despiser of Antiquity, yet when he thinks it may make any thing for his purpose, he can catch At every fabulous scrap of it,
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because His Mother was Married to one who was really of David's Line. And this the whole Sect of Socinus affirms to be sufficient to denominate and make Christ the Son of David, and accordingly allow Him so to be upon no other or nearer Account.
Because His Mother was Married to one who was really of David's Line. And this the Whole Sect of Socinus affirms to be sufficient to denominate and make christ the Son of David, and accordingly allow Him so to be upon no other or nearer Account.
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But of the Authors and Assertors of this Opinion we may well demand, that admitting Christ might upon this account be called the Son of David in the large and loose way of that Denomination,
But of the Authors and Assertors of this Opinion we may well demand, that admitting christ might upon this account be called the Son of David in the large and lose Way of that Denomination,
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I say, with what propriety or accord with the common use of speaking, could one Man be said to be another Man's seed and the fruit of his loins, when he had no other Relation to him in the World,
I say, with what propriety or accord with the Common use of speaking, could one Man be said to be Another Man's seed and the fruit of his loins, when he had no other Relation to him in the World,
I believe the Jews would desire no greater a Concession from us than this, whereby to conclude and argue Iesus of Nazareth not to have been the true Messiah.
I believe the jews would desire no greater a Concession from us than this, whereby to conclude and argue Iesus of Nazareth not to have been the true Messiah.
Let us therefore leave this Opinion to it self, as destructive to the main foundation of our Religion, and fit to be owned by none but the mortal Enemies of Christ and Christianity, the Iews and the Socinians ; and so pass to the
Let us Therefore leave this Opinion to it self, as destructive to the main Foundation of our Religion, and fit to be owned by none but the Mortal Enemies of christ and Christianity, the Iews and the socinians; and so pass to the
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which Opinion as it has been generally received by Divines of the greatest note, and best answers those difficulties and objections which the other is beset with;
which Opinion as it has been generally received by Divines of the greatest note, and best answers those difficulties and objections which the other is beset with;
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I. First. The first Proposition is this, That the designs of the two Evangelists in their respective Deductions of our Saviour's Pedigree, are very different.
I First. The First Proposition is this, That the designs of the two Evangelists in their respective Deductions of our Saviour's Pedigree, Are very different.
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And then in the Second Place, that St. Matthew used the word [ begat ] only in a Political sence is further clear from this, That he applies it to him who had no Child, even to Ieconiah, of whom it is expressly said in Ieremiah 22.33 that God wrote him Childless.
And then in the Second Place, that Saint Matthew used the word [ begat ] only in a Political sense is further clear from this, That he Applies it to him who had no Child, even to Jeconiah, of whom it is expressly said in Jeremiah 22.33 that God wrote him Childless.
Whereupon, being deposed by the King of Babylon, Zedekiah his Uncle was made King, and afterwards upon the removal of him also for his Rebellion, (there remaining no more of the Line of Solomon ) Sulatheil being next of Kin was declared King of the Jews.
Whereupon, being deposed by the King of Babylon, Zedekiah his Uncle was made King, and afterwards upon the removal of him also for his Rebellion, (there remaining no more of the Line of Solomon) Sulatheil being next of Kin was declared King of the jews.
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Which Salathiel, upon that account, is said to be begot by Ieconiah, in St. Matthew ; not because he was naturally his Son, but Legally and Politically so;
Which Salathiel, upon that account, is said to be begotten by Jeconiah, in Saint Matthew; not Because he was naturally his Son, but Legally and Politically so;
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yet in truth Assir there is not the proper name of a Person, nor of any Son of Ieconiah, but is only an Appellative of Ieconiah Himself, signifying one under Captivity, or in Bonds as Ieconiah then was in Babylon, when Salathiel was declared King.
yet in truth Assir there is not the proper name of a Person, nor of any Son of Jeconiah, but is only an Appellative of Jeconiah Himself, signifying one under Captivity, or in Bonds as Jeconiah then was in Babylon, when Salathiel was declared King.
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And that Salathiel is not there set down as his Son in a Natural sence, is evident from the 16. Verse of the same Chap. where Zedekiah is likewise said to be his Son ;
And that Salathiel is not there Set down as his Son in a Natural sense, is evident from the 16. Verse of the same Chap. where Zedekiah is likewise said to be his Son;
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therefore both of them in that Political sence, I spoke of, are said to be his Sons, whom, in the Natural sence, the Prophet Ieremy (as has been shewn) declares to have been Childless.
Therefore both of them in that Political sense, I spoke of, Are said to be his Sons, whom, in the Natural sense, the Prophet Ieremy (as has been shown) declares to have been Childless.
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upon which account it is, that the Iews at this day in opposition to the Christians make it one main Article of their Creed, that the Messias was to descend naturally from Solomon ;
upon which account it is, that the Iews At this day in opposition to the Christians make it one main Article of their Creed, that the Messias was to descend naturally from Solomon;
nor to shew any solid Reason, why, if Jeconiah had any natural Issue of his own, the Crown and Scepter of Judah, came to be devolved upon the Line of Nathan, as it actually was in Salathiel and his Successors.
nor to show any solid Reason, why, if Jeconiah had any natural Issue of his own, the Crown and Sceptre of Judah, Come to be devolved upon the Line of Nathan, as it actually was in Salathiel and his Successors.
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Add to this (which is a thing well worth observing) that although it is frequently said in Scripture, that the Messias should descend from David, yet it is never said that he should descend from Solomon. For though in 1 Chron. 22.10. it is said of Solomon, that God would establish the Throne of his Kingdom over Israel for ever, yet it is not said, that he would establish it in his Seed or Line ;
Add to this (which is a thing well worth observing) that although it is frequently said in Scripture, that the Messias should descend from David, yet it is never said that he should descend from Solomon. For though in 1 Chronicles 22.10. it is said of Solomon, that God would establish the Throne of his Kingdom over Israel for ever, yet it is not said, that he would establish it in his Seed or Line;
Which Spiritual Kingdom was establish'd only in the Person of the Messias, whom we believe to have been Iesus of Nazareth, the Great King and Head of the Church, God blessed for ever.
Which Spiritual Kingdom was established only in the Person of the Messias, whom we believe to have been Iesus of Nazareth, the Great King and Head of the Church, God blessed for ever.
The third Proposition is this, That the Crown of Iudah being now come into the Line of Nathan in Salathiel, (whose immediate Son was Pedaiah (though not mentioned in the Succession,
The third Proposition is this, That the Crown of Iudah being now come into the Line of Nathan in Salathiel, (whose immediate Son was Pedaiah (though not mentioned in the Succession,
because he died before his Fathers assumption to the Crown) and next to Salathiel, the Great and Renowned Zorobabel, ) for as much as Matthew and Luke agree from Jeconiah to Zorobabel, (after whom they divide, each ascribing to him a different Successor, viz. one of them Abiud, and the other Rhesa, ) we are rationally to suppose, that these two were the Sons of Zorobabel :
Because he died before his Father's Assump to the Crown) and next to Salathiel, the Great and Renowned Zerubbabel,) for as much as Matthew and Lycia agree from Jeconiah to Zerubbabel, (After whom they divide, each ascribing to him a different Successor, viz. one of them Abjud, and the other Rhesa,) we Are rationally to suppose, that these two were the Sons of Zerubbabel:
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and that from Abiud the elder Brother, (who only had right to the Crown and Kingdom) lineally descended Joseph, according to the Calculation of St. Matthew ;
and that from Abjud the elder Brother, (who only had right to the Crown and Kingdom) lineally descended Joseph, according to the Calculation of Saint Matthew;
For though in the above mentioned 3. Chap. of 1 Chron. (where there is an account given of Zorobabel 's Sons) there occur not the names of Abiud and Rhesa ;
For though in the above mentioned 3. Chap. of 1 Chronicles (where there is an account given of Zerubbabel is Sons) there occur not the names of Abjud and Rhesa;
yet it being common with the Jews for one Man sometimes to have two Names, there is ground enough for us, without any presumption, to believe and conclude that it so happened here.
yet it being Common with the jews for one Man sometime to have two Names, there is ground enough for us, without any presumption, to believe and conclude that it so happened Here.
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and Ioseph who is there reckoned after him, is so reckoned not as his Natural Son, but as his Son-in-Law, instead of his Wife Mary, according to that Custom of the Iews. Whereupon it is noted by Chemnitius, that St. Luke doth not say that Ioseph was the Son of Eli, or Eli begat Ieseph, as St. Matthew precisely doth, that Iacob begat Joseph, but NONLATINALPHABET, who was of Eli, that is, was related to him,
and Ioseph who is there reckoned After him, is so reckoned not as his Natural Son, but as his Son-in-Law, instead of his Wife Marry, according to that Custom of the Iews. Whereupon it is noted by Chemnitz, that Saint Lycia does not say that Ioseph was the Son of Eli, or Eli begat Joseph, as Saint Matthew precisely does, that Iacob begat Joseph, but, who was of Eli, that is, was related to him,
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and belonged to his Family, viz. as his Son-in-Law. Nor ought any to object against Mary 's being the Daughter of Eli that ancient and received tradition, which reports her the Daughter of Ioachim and Anna ;
and belonged to his Family, viz. as his Son-in-Law. Nor ought any to Object against Marry is being the Daughter of Eli that ancient and received tradition, which reports her the Daughter of Ioachim and Anna;
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for, as the Learned Bishop Mountague observes Eli and Ioachim, however they are two words, (and very different) are yet but one name, and signify but one Person;
for, as the Learned Bishop Montague observes Eli and Ioachim, however they Are two words, (and very different) Are yet but one name, and signify but one Person;
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Eli being but NONLATINALPHABET, a diminutive of Eliakim, and Eliakim the same with Iehojachim or Joachim, as appears from 2 Kings 23.34. and 2 Chron. 36.4.
Eli being but, a diminutive of Eliakim, and Eliakim the same with Iehojachim or Joachim, as appears from 2 Kings 23.34. and 2 Chronicles 36.4.
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5. The fifth and last Proposition is this, That although Jesus of Nazareth naturally descended only from Mary, yet he derives not his Title to the Crown and Kingdom of the Jews originally by the Line of Mary, (for as much as she sprang from the Line of Rhesa the younger Son of Zorobabel ) but received that from Joseph, who was of the elder Line by Abiud ;
5. The fifth and last Proposition is this, That although jesus of Nazareth naturally descended only from Marry, yet he derives not his Title to the Crown and Kingdom of the jews originally by the Line of Marry, (for as much as she sprang from the Line of Rhesa the younger Son of Zerubbabel) but received that from Joseph, who was of the elder Line by Abjud;
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which Line of Abiud failing in Joseph, as having no Issue, the right of Inheritance devolved upon one of the younger Line, viz. upon Mary, and consequently upon Jesus her Son and Legal Heir.
which Line of Abjud failing in Joseph, as having no Issue, the right of Inheritance devolved upon one of the younger Line, viz. upon Marry, and consequently upon jesus her Son and Legal Heir.
as also against that old Heresy of Helvidius, who against the general and constant sence of the Church, denied the perpetual Virginity of Mary, affirming that Joseph had other Children by her after the Birth of Jesus. Spanhemius in his Dubia Evangelica, concludes against the Opinion of Helvidius (which I much marvel at) meerly upon the account of Decency and Congruity,
as also against that old Heresy of Helvidius, who against the general and constant sense of the Church, denied the perpetual Virginity of Marry, affirming that Joseph had other Children by her After the Birth of jesus. Spanhemius in his Dubia Evangelical, concludes against the Opinion of Helvidius (which I much marvel At) merely upon the account of Decency and Congruity,
as judging it more sutable and agreeable to that honourable esteem we ought to have of our Blessed Saviour's Mother, to hold that after his Birth she remained a perpetual Virgin.
as judging it more suitable and agreeable to that honourable esteem we ought to have of our Blessed Saviour's Mother, to hold that After his Birth she remained a perpetual Virgae.
For had Joseph had any Children either by Mary, or any other Wife, they as coming from the elder Line of Abiud by Joseph their Father, must have claimed the Inheritance of the Kingdom in his right,
For had Joseph had any Children either by Marry, or any other Wife, they as coming from the elder Line of Abjud by Joseph their Father, must have claimed the Inheritance of the Kingdom in his right,
and not Jesus the Son of Mary, who descended from a younger Line, and so could not legally inherit, but upon default of Issue from Ioseph the only remaining Heir of the Elder.
and not jesus the Son of Marry, who descended from a younger Line, and so could not legally inherit, but upon default of Issue from Ioseph the only remaining Heir of the Elder.
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For though it must be confessed that the Gospel makes mention of the Brothers and Sisters of Iesus, yet it is known to be most usual in the Jewish Language to call any collateral Kindred,
For though it must be confessed that the Gospel makes mention of the Brother's and Sisters of Iesus, yet it is known to be most usual in the Jewish Language to call any collateral Kindred,
And Antiquity reports the Virgin Mary to have had two Sisters, the Children of which might very well be called the Brethren of Jesus. So that from hence there can be no necessity of granting that Jesus had any Brother or Sister either by his Mother Mary, or his reputed and legal Father Joseph.
And Antiquity reports the Virgae Marry to have had two Sisters, the Children of which might very well be called the Brothers of jesus. So that from hence there can be no necessity of granting that jesus had any Brother or Sister either by his Mother Marry, or his reputed and Legal Father Joseph.
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And thus I have endeavour'd to make out our Blessed Saviour's descent from the Line of David. But as for that Opinion which asserts him to have been of the Tribe of Levi, because his Mother Mary was Cousin to Elizabeth who was of that Tribe, it is very Weak and Groundless.
And thus I have endeavoured to make out our Blessed Saviour's descent from the Line of David. But as for that Opinion which asserts him to have been of the Tribe of Levi, Because his Mother Marry was cousin to Elizabeth who was of that Tribe, it is very Weak and Groundless.
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For no Man asserts Iesus to have been so of the House of David as to exclude all Relation to other Tribes and Families, with which by mutual Marriages he might well contract a Kindred;
For no Man asserts Iesus to have been so of the House of David as to exclude all Relation to other Tribes and Families, with which by mutual Marriages he might well contract a Kindred;
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And as for another Opinion, which (in order to the makeing of Christ a Priest) affirms Nathan the Son of David, from whom Christ descended, to have been a Priest, as Solomon was a King, and so to have founded a Sacerdotal line as Solomon did a Royal ;
And as for Another Opinion, which (in order to the making of christ a Priest) affirms Nathan the Son of David, from whom christ descended, to have been a Priest, as Solomon was a King, and so to have founded a Sacerdotal line as Solomon did a Royal;
this being a conceit both so Groundless in it self, and withal so expresly contradicted by the Scripture, which in Heb. 7. 13. so positively affirms that no Man of the Tribe of Judah, ever gave attendance at the Altar, I say upon this account it deserves no further Thought, and much less Confutation.
this being a conceit both so Groundless in it self, and withal so expressly contradicted by the Scripture, which in Hebrew 7. 13. so positively affirms that no Man of the Tribe of Judah, ever gave attendance At the Altar, I say upon this account it deserves no further Thought, and much less Confutation.
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Now to summ up all that has been delivered, it briefly amounts to thus much, That the Royal Line of David by Solomon being extinct in Ieconiah, the Crown and Kingdom passed into the immediately Younger Line of Nathan (another Son of David ) in Salathiel and Zorobabel ;
Now to sum up all that has been Delivered, it briefly amounts to thus much, That the Royal Line of David by Solomon being extinct in Jeconiah, the Crown and Kingdom passed into the immediately Younger Line of Nathan (Another Son of David) in Salathiel and Zerubbabel;
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which Zorobabel having two Sons Abiud and Rhesa, the Royal dignity descended of right upon the Line of Abiud, of which Joseph was the last, who Marrying the Virgin Mary, which sprung from the Line of Rhesa the younger Son of Zorobabel, and withall having no issue Himself, his Right passes into the Line of Mary being the next of kin,
which Zerubbabel having two Sons Abjud and Rhesa, the Royal dignity descended of right upon the Line of Abjud, of which Joseph was the last, who Marrying the Virgae Marry, which sprung from the Line of Rhesa the younger Son of Zerubbabel, and withal having no issue Himself, his Right passes into the Line of Mary being the next of kin,
And this to me seems a most clear, full, and manifest deduction of our Saviour's Pedigree from David, which yet I shall further confirm with this one Consideration;
And this to me seems a most clear, full, and manifest deduction of our Saviour's Pedigree from David, which yet I shall further confirm with this one Consideration;
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and with all most malitiously bent against Christ, and Christianity, never offered to quarrel against, or invalidate the Accounts they have given us of this particular;
and with all most maliciously bent against christ, and Christianity, never offered to quarrel against, or invalidate the Accounts they have given us of this particular;
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so far as terms of Moral certainty can demonstrate a thing, it ought with every sober and judicious person to have even the force of a Demonstration.
so Far as terms of Moral certainty can demonstrate a thing, it ought with every Sobrium and judicious person to have even the force of a Demonstration.
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But the discussion, which has already passed upon this subject, will afford us ground firm enough for the most Rational and Impartial belief to stand upon.
But the discussion, which has already passed upon this Subject, will afford us ground firm enough for the most Rational and Impartial belief to stand upon.
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In like manner, was not Christ the Purest and the Noblest part of the World, which was the Sphere and Orb wherein, during His Humiliation, He was pleased to move? He was the very Flower, the Extract and Quintessence of Mankind Uniting all the perfections of it in His Person, without any alloy or mixture of imperfection.
In like manner, was not christ the Purest and the Noblest part of the World, which was the Sphere and Orb wherein, during His Humiliation, He was pleased to move? He was the very Flower, the Extract and Quintessence of Mankind Uniting all the perfections of it in His Person, without any alloy or mixture of imperfection.
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Upon which account David by the Spirit of Prophecy calls Him fairer than the Sons of Men, as being anointed with the oyl of gladness above His fellows :
Upon which account David by the Spirit of Prophecy calls Him Fairer than the Sons of Men, as being anointed with the oil of gladness above His Fellows:
And to shew yet further of how pure a Make He was, we know Him to have been wholly untoucht with any thing of that Original Stain, which has Universally sunk into the Nature of all Men besides.
And to show yet further of how pure a Make He was, we know Him to have been wholly untouched with any thing of that Original Stain, which has Universally sunk into the Nature of all Men beside.
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Vertue cloathed in a Body and Innocence Incarnate. So blameless and free from all shaddow of guilt, that the very Jews His bitter Enemies gave Him this Testimony, that He had done all things well, Mark. 7.37.
Virtue clothed in a Body and Innocence Incarnate. So blameless and free from all shadow of guilt, that the very jews His bitter Enemies gave Him this Testimony, that He had done all things well, Mark. 7.37.
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And even Pilate His unjust Judge, though he took from Him His Life, yet left Him His Innocence, declaring openly That he found in Him no fault at all, John 18.38. There are spots (they say) not in the Moon only, but also in the face of the Sun it self:
And even Pilate His unjust Judge, though he took from Him His Life, yet left Him His Innocence, declaring openly That he found in Him no fault At all, John 18.38. There Are spots (they say) not in the Moon only, but also in the face of the Sun it self:
And as it is the Privilege of the Celestial Luminaries to receive no Tincture, Sullage or Defilement from the most noysome sinks and dunghills here below,
And as it is the Privilege of the Celestial Luminaries to receive no Tincture, Sullage or Defilement from the most noisome sinks and dunghills Here below,
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So our Saviour shined in the World with such an invincible Light of Holiness as suffered nothing of the corrupt manners and depraved Converse of Men to rub the least filth or pollution upon Him.
So our Saviour shined in the World with such an invincible Light of Holiness as suffered nothing of the corrupt manners and depraved Converse of Men to rub the least filth or pollution upon Him.
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even their height and vast distance from poor, earthly spectators? So the Glories of Christ's Person were by the very transcendency of their height placed above the reach and ken of a mortal apprehension.
even their height and vast distance from poor, earthly spectators? So the Glories of Christ's Person were by the very transcendency of their height placed above the reach and ken of a Mortal apprehension.
For Carnal reason measures the greatest things by all the disadvantages of their outward appearance, just as little Children judge of the proportion of the Sun and Moon, reckoning that to be the smalness of the Object, which is only the Distance of the Beholder,
For Carnal reason measures the greatest things by all the disadvantages of their outward appearance, just as little Children judge of the proportion of the Sun and Moon, reckoning that to be the smallness of the Object, which is only the Distance of the Beholder,
And now to make good the Comparison between Christ and this, we shall shew how He by His appearence chaced away many things much admired and gazed at by the World; and particularly these Three.
And now to make good the Comparison between christ and this, we shall show how He by His appearance chased away many things much admired and gazed At by the World; and particularly these Three.
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and Impiety ▪ For as to the Object of their Worship, the Apostle tells us that they Worship'd Devils. 1 Cor. 10.20. and elsewhere they worshipt men like themselves. Nay, Birds and Beasts and Creeping things ;
and Impiety ▪ For as to the Object of their Worship, the Apostle tells us that they Worshipped Devils. 1 Cor. 10.20. and elsewhere they worshipped men like themselves. Nay, Birds and Beasts and Creeping things;
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and therefore the Jews being naturally of a gross and sensual apprehension of things, had the Oeconomy of their Religion, in many parts of it, brought down to their temper,
and Therefore the jews being naturally of a gross and sensual apprehension of things, had the Oeconomy of their Religion, in many parts of it, brought down to their temper,
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and were trained to Spirituals by the ministry of Carnal Ordinances. Which yet God was pleased to advance in their signification, by making them Types and Shaddows of that Glorious Archetype, that was to Come into the World, His Own Son;
and were trained to Spirituals by the Ministry of Carnal Ordinances. Which yet God was pleased to advance in their signification, by making them Types and Shadows of that Glorious Archetype, that was to Come into the World, His Own Son;
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and Whom all the various Types prefigured, it was but reason That when He actually appeared in the World, all that previous Pomp and Apparatus, should go off the Stage,
and Whom all the various Types prefigured, it was but reason That when He actually appeared in the World, all that previous Pomp and Apparatus, should go off the Stage,
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as to be above the Discipline of beggarly Rudiments, and, like an Adult Heir passing from the Pedagogy of Tutors, to assume its full Liberty and Inheritance.
as to be above the Discipline of beggarly Rudiments, and, like an Adult Heir passing from the Pedagogy of Tutors, to assume its full Liberty and Inheritance.
And hereupon the Messiaship was pretended to by several Impostors: but Fallacy and falshood being naturally weak, they still sunk and came to Nothing.
And hereupon the Messiahship was pretended to by several Impostors: but Fallacy and falsehood being naturally weak, they still sunk and Come to Nothing.
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So there was such a Demonstration and Evidence given of Jesus's being the True Messias by his Coming in the Flesh, that it cast its discovering Influence both backwards and forwards;
So there was such a Demonstration and Evidence given of Jesus's being the True Messias by his Coming in the Flesh, that it cast its discovering Influence both backwards and forward;
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Amongst those several false Messias's it is remarkable that one called himself Barchocab, or the Son of a Star: but by his fall he quickly shew'd himself of a Nature far differing from this Glorious Morning Star mentioned in the Text;
among those several false Messias's it is remarkable that one called himself Bar kokhba, or the Son of a Star: but by his fallen he quickly showed himself of a Nature Far differing from this Glorious Morning Star mentioned in the Text;
Which even then was fixed in Heaven, while it shone upon the Earth. It was not the Transitory light of a Comet, which shines and glares for a while and then presently vanishes into Nothing;
Which even then was fixed in Heaven, while it shone upon the Earth. It was not the Transitory Light of a Cometam, which shines and glares for a while and then presently Vanishes into Nothing;
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Having thus shewn how Christ resembled a Star in respect of His external visible shinings to the World, by which He drove away much of the Heathenish Idolatry; all the Jewish Ceremonies;
Having thus shown how christ resembled a Star in respect of His external visible shinings to the World, by which He drove away much of the Heathenish Idolatry; all the Jewish Ceremonies;
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and this is that powerful but still Voice by which He speaks Eternal Peace to the Souls of His Elect in the Admirable but Mysterious Work of their Conversion. So that our great Concern and enquiry should be,
and this is that powerful but still Voice by which He speaks Eternal Peace to the Souls of His Elect in the Admirable but Mysterious Work of their Conversion. So that our great Concern and enquiry should be,
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and by working upon the Spirits, affects the Heart as well as pleases the Eye. Above all things therefore, let us be strict and impartial in this search, where the Thing Searched for is of such Consequence.
and by working upon the Spirits, affects the Heart as well as Pleases the Eye. Above all things Therefore, let us be strict and impartial in this search, where the Thing Searched for is of such Consequence.
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For when the Day-spring from on high visits us truely and effectually, it first takes us out of these Shaddows of Death, and then guides our Feet into the Ways of Peace.
For when the Dayspring from on high visits us truly and effectually, it First Takes us out of these Shadows of Death, and then guides our Feet into the Ways of Peace.
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I cannot think it directly requisite to the prosecution of these Words (nor will the Time allotted for it permit) to assert and vindicate the foregoing verses from the perverse Interpretations of that false Pretender to reason, and real Subverter all Religion, Socinus ;
I cannot think it directly requisite to the prosecution of these Words (nor will the Time allotted for it permit) to assert and vindicate the foregoing Verses from the perverse Interpretations of that false Pretender to reason, and real Subverter all Religion, Socinus;
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Who in the Exposition of this Chapter, together with some part of the 8 th (both of them taken from the Posthumous Papers of his Uncle Lelius ) laid the foundation of that great Babel of Blasphemies, with which he afterwards so amuzed and pestered the Christian World,
Who in the Exposition of this Chapter, together with Some part of the 8 that (both of them taken from the Posthumous Papers of his Uncle Lelius) laid the Foundation of that great Babel of Blasphemies, with which he afterwards so amused and pestered the Christian World,
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and under Colour of Reforming and Refining (forsooth) the best of Religions, has imployed the utmost of his skill and art to bring Men indeed to believe none.
and under Colour of Reforming and Refining (forsooth) the best of Religions, has employed the utmost of his skill and art to bring Men indeed to believe none.
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And therefore no small cause of Grief must it needs be to all pious minds that such horrid Opinions should find so ready a Reception and so fatal a Welcome in so many parts of the World as they have done;
And Therefore not small cause of Grief must it needs be to all pious minds that such horrid Opinions should find so ready a Reception and so fatal a Welcome in so many parts of the World as they have done;
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And as for their Original, if we would trace them up to that, through some of the chief Branches of their Infamous Pedigree we must carry them a little backward from hence;
And as for their Original, if we would trace them up to that, through Some of the chief Branches of their Infamous Pedigree we must carry them a little backward from hence;
First to the forementioned Faustus Socinus and his Uncle Lelius, and from them to Gentilis, and then to Servetus, and so through a long Interval to Mahomet and his Sect,
First to the forementioned Faustus Socinus and his Uncle Lelius, and from them to Gentilis, and then to Servetus, and so through a long Interval to Mahomet and his Sect,
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and from them to Photinus, and from him to Arius, and from Arius to Paulus Samosatenus, and from him to Ebion and Cerinthus, and from them to Simon Magus, and so in a direct Line to the Devil himself:
and from them to Photinus, and from him to Arius, and from Arius to Paulus Samosatene, and from him to Ebion and Cerinthus, and from them to Simon Magus, and so in a Direct Line to the devil himself:
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Under whose Conduct in the several Ages of the Church these Wretches successively have been some of the most Notorious opposers of the Divinity of our Saviour,
Under whose Conduct in the several Ages of the Church these Wretches successively have been Some of the most Notorious opposers of the Divinity of our Saviour,
and would undoubtedly have overthrown the belief of it in the World, could they by all their Arts of wresting, corrupting and false interpreting the Holy Text, have brought the Scriptures to speak for them;
and would undoubtedly have overthrown the belief of it in the World, could they by all their Arts of wresting, corrupting and false interpreting the Holy Text, have brought the Scriptures to speak for them;
A Chapter carrying in it so bright and full an Assertion of the Eternal Godhead of the Son, that a Man must put common sense and reason extreamly upon the Rack before he can give any tolerable Exposition of it to the contrary.
A Chapter carrying in it so bright and full an Assertion of the Eternal Godhead of the Son, that a Man must put Common sense and reason extremely upon the Rack before he can give any tolerable Exposition of it to the contrary.
So that an Eminent Dutch Critick (who could find in his heart (as much as in him lay) to interpret away that Noble and Pregnant place of Scripture, John 8.58.
So that an Eminent Dutch Critic (who could find in his heart (as much as in him lay) to interpret away that Noble and Pregnant place of Scripture, John 8.58.
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and so to give up one of the main Forts of the Christian Religion to the Socinians, ) has yet been forced by the over-powering Evidence of this Chapter, (notwithstanding all his shifts, too manifestly shewing what he would be at) to express himself upon this Subject more agreeably to the sence of the Catholick Church,
and so to give up one of the main Forts of the Christian Religion to the socinians,) has yet been forced by the overpowering Evidence of this Chapter, (notwithstanding all his shifts, too manifestly showing what he would be At) to express himself upon this Subject more agreeably to the sense of the Catholic Church,
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and therefore a most Worthy subject they must needs have been for this beloved Apostle to impart to Mankind, who having so long lain in the Bosom of Truth it Self, received all things from that Great Original by more Intimate and Immediate Communications than any of the rest of the Apostles were honoured with.
and Therefore a most Worthy Subject they must needs have been for this Beloved Apostle to impart to Mankind, who having so long lain in the Bosom of Truth it Self, received all things from that Great Original by more Intimate and Immediate Communications than any of the rest of the Apostles were honoured with.
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In the former of which there being an Account given us of one of the greatest and most Stupendious Actions that the World was ever yet Witness of, there cannot, I suppose, be a Truer measure taken of the Nature of it than by a distinct Consideration of the several Circumstances belonging to it, which are these. First, The Person Who came.
In the former of which there being an Account given us of one of the greatest and most Stupendious Actions that the World was ever yet Witness of, there cannot, I suppose, be a Truer measure taken of the Nature of it than by a distinct Consideration of the several circumstances belonging to it, which Are these. First, The Person Who Come.
It was the Second Person in the Glorious Trinity, the Ever Blessed and Eternal Son of God, Concerning Whom it is a miracle and a Kind of Paradox to our Reason, (Considering the Condition of his Person,) how He could be said to come at all:
It was the Second Person in the Glorious Trinity, the Ever Blessed and Eternal Son of God, Concerning Whom it is a miracle and a Kind of Paradox to our Reason, (Considering the Condition of his Person,) how He could be said to come At all:
and since Infinity implies an actual comprehension of, and a presence to all places, it is hard to conceive how He Who was God, could be said to come any whither, Whose Infinity had made all Progression to,
and since Infinity Implies an actual comprehension of, and a presence to all places, it is hard to conceive how He Who was God, could be said to come any whither, Whose Infinity had made all Progression to,
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For that God should thus in a manner Transform Himself, and subdue and Master all His Glories to a possibility of humane apprehension and converse, the best reason would have thought it such a thing as God could not do, had it not seen it actually done. It is (as it were) to cancel the Essential distances of things, to remove the bounds of Nature, to bring Heaven and Earth,
For that God should thus in a manner Transform Himself, and subdue and Master all His Glories to a possibility of humane apprehension and converse, the best reason would have Thought it such a thing as God could not do, had it not seen it actually done. It is (as it were) to cancel the Essential distances of things, to remove the bounds of Nature, to bring Heaven and Earth,
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And thereupon some, who think it an Imputation upon their Reason, to believe any thing but what they can demonstrate, (which is no thanks to them at all) have invented several strange Hypotheses,
And thereupon Some, who think it an Imputation upon their Reason, to believe any thing but what they can demonstrate, (which is no thanks to them At all) have invented several strange Hypotheses,
As that the Divine Nature was never personally united to the humane, but only passed through it in a kind of imaginary, Phantastick way, that is, (to speak plainly) in some way or other, which neither Scripture, Sense nor Reason know any thing of.
As that the Divine Nature was never personally united to the humane, but only passed through it in a kind of imaginary, Fantastic Way, that is, (to speak plainly) in Some Way or other, which neither Scripture, Sense nor Reason know any thing of.
since every motion or passage from one place or condition to another supposes the thing or person so moving to have actually existed under both Terms, to wit,
since every motion or passage from one place or condition to Another supposes the thing or person so moving to have actually existed under both Terms, to wit,
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But if a Prince shall deign to be familiar and to converse with those upon whom he might trample, shall His condescension therefore Unking Him? And His familiarity rob Him of His Royalty? The case is the same with Christ.
But if a Prince shall deign to be familiar and to converse with those upon whom he might trample, shall His condescension Therefore Unking Him? And His familiarity rob Him of His Royalty? The case is the same with christ.
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They cannot imagine, that He who commands the Cattel upon a thousand hills, and takes up the Ocean in the hollow of His hand could be subject to the meanesses of hunger and thirst,
They cannot imagine, that He who commands the Cattle upon a thousand hills, and Takes up the Ocean in the hollow of His hand could be Subject to the meanesses of hunger and thirst,
That He who once created, and at present governs, and shall hereafter Iudge the World, should be abused in all His concerns and relations, be scourged, spit upon, mock'd, and at last crucified. All which are passages which lie extreamly cross to the Notions and conceptions that Reason has framed to it self of that high and impassible perfection that resides in the Divine Nature.
That He who once created, and At present governs, and shall hereafter Judge the World, should be abused in all His concerns and relations, be scourged, spit upon, mocked, and At last Crucified. All which Are passages which lie extremely cross to the Notions and conceptions that Reason has framed to it self of that high and impassable perfection that resides in the Divine Nature.
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and that was from the bosom of His Father, from the Incomprehensible, surpassing Glories of the Godhead, from an Eternal enjoyment of an absolute, uninterrupted Bliss and Pleasure in the mutual, ineffable intercourses between Him and His Father.
and that was from the bosom of His Father, from the Incomprehensible, surpassing Glories of the Godhead, from an Eternal enjoyment of an absolute, uninterrupted Bliss and Pleasure in the mutual, ineffable intercourses between Him and His Father.
And now, if by the poor measures and proportions of a Man, we may take an estimate of this Great Action, we shall quickly find how irksom it is to Flesh and Bloud to have been happy, to descend some steps lower, to exchange the estate of a Prince for that of a Peasant,
And now, if by the poor measures and proportions of a Man, we may take an estimate of this Great Actium, we shall quickly find how irksome it is to Flesh and Blood to have been happy, to descend Some steps lower, to exchange the estate of a Prince for that of a Peasant,
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and to view our happiness only by the help of memory, and long reflections. For how hard a task must obedience needs be to a Spirit accustomed to Rule, and to Dominion!
and to view our happiness only by the help of memory, and long reflections. For how hard a task must Obedience needs be to a Spirit accustomed to Rule, and to Dominion!
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But then to change to the lowest pitch, and that at first, without inuring the mind to the burden by gradual, intermediate lessenings and declensions, this is the sharpest and most afflicting calamity that humane Nature can be capable of.
But then to change to the lowest pitch, and that At First, without inuring the mind to the burden by gradual, intermediate lessenings and declensions, this is the Sharpest and most afflicting calamity that humane Nature can be capable of.
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as think the abasement of an Alexander from his Imperial Throne, and from the Head of all the Persian and Macedonian greatness to the condition of the meanest Scullion that followed his Camp, any ways comparable to the descension of him who was the brightness of His Father's Glory,
as think the abasement of an Alexander from his Imperial Throne, and from the Head of all the Persian and Macedonian greatness to the condition of the Meanest Scullion that followed his Camp, any ways comparable to the descension of him who was the brightness of His Father's Glory,
concerning which it might be well pronounced the greatest wonder in the World, that he should be able so far to humble himself, were it not yet a greater that he could be willing. And thus much for the second Circumstance.
Concerning which it might be well pronounced the greatest wonder in the World, that he should be able so Far to humble himself, were it not yet a greater that he could be willing. And thus much for the second Circumstance.
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To which Argument frequently urged by the Enemies of Christianity, he who would seek for a satisfactory answer from any thing but the absoluteness of God's Soveraignty, will find himself defeated in his attempt.
To which Argument frequently urged by the Enemies of Christianity, he who would seek for a satisfactory answer from any thing but the absoluteness of God's Sovereignty, will find himself defeated in his attempt.
It was the meer result of the Divine Good Pleasure, that the Fountain of Life should derive a Blessing to all Nations, from so narrow and contemptible an Head.
It was the mere result of the Divine Good Pleasure, that the Fountain of Life should derive a Blessing to all nations, from so narrow and contemptible an Head.
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And that for this very Reason (as may be supposed) to convince the World that it was purely Mercy on God's part, without any thing of Merit on Man's, that did all.
And that for this very Reason (as may be supposed) to convince the World that it was purely Mercy on God's part, without any thing of Merit on Man's, that did all.
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sends Him to a People despised, but passes over Nations Victorious, Honourable, and Renowned, He thereby gives the World to know, that his own Will is the Reason of His Proceedings.
sends Him to a People despised, but passes over nations Victorious, Honourable, and Renowned, He thereby gives the World to know, that his own Will is the Reason of His Proceedings.
That short, but most significant saying in the Evangelist, May I not do what I will with my own? Matt. 20.15. being a full and solid Answer to all such Objections.
That short, but most significant saying in the Evangelist, May I not do what I will with my own? Matt. 20.15. being a full and solid Answer to all such Objections.
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and Grandeur, they had little cause either to make Friends, or to fear Enemies, but shone as the Envy and Terrour of all the surrounding Neighbourhood.
and Grandeur, they had little cause either to make Friends, or to Fear Enemies, but shone as the Envy and Terror of all the surrounding Neighbourhood.
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And could there 〈 ◊ 〉 any inducement upon the common principles and methods of kindness to visit them in that Estate? Which could be nothing else but only to share with them in servitude,
And could there 〈 ◊ 〉 any inducement upon the Common principles and methods of kindness to visit them in that Estate? Which could be nothing Else but only to share with them in servitude,
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or the Widdow, (unless peradventure a Rich One) or before the House or Prison of an afflicted, decayed Friend? No, at such a time we account them not so much as our own ;
or the Widow, (unless Peradventure a Rich One) or before the House or Prison of an afflicted, decayed Friend? No, At such a time we account them not so much as our own;
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Nay, and they proceeded so high, that those who vouched the Authority of Moses most, denyed the being of Immaterial Substances and the Immortality of the Soul, in which is wrapt up the very Spirit and Vital breath of all Religions:
Nay, and they proceeded so high, that those who vouched the authority of Moses most, denied thee being of Immaterial Substances and the Immortality of the Soul, in which is wrapped up the very Spirit and Vital breath of all Religions:
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and these Men had formed themselves into a standing and considerable Sect called the Sadducees : so considerable, that one of them once step'd into the High-Priesthood.
and these Men had formed themselves into a standing and considerable Sect called the Sadducees: so considerable, that one of them once stepped into the High-Priesthood.
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So that whether you look upon the Sadducees or the Pharisees, they had brought the Jewish Church to that pass, that they established iniquity by a Law ;
So that whither you look upon the Sadducees or the Pharisees, they had brought the Jewish Church to that pass, that they established iniquity by a Law;
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For surely, if any thing could reverse a Promise, and Unty the bands of a Decree, it would have been that uncontrolled impiety which then reigned in the Jewish Church;
For surely, if any thing could reverse a Promise, and Untie the bans of a decree, it would have been that uncontrolled impiety which then reigned in the Jewish Church;
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and a Welcome as extraordinary as his kindness? For where should any one expect a Welcome if not coming to his Own? And coming also not to Charge but to Enrich them;
and a Welcome as extraordinary as his kindness? For where should any one expect a Welcome if not coming to his Own? And coming also not to Charge but to Enrich them;
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and bring an overflowing performance and fruition to those who had lived hitherto only upon promise and expectation? But it fell out much otherwise, His Own received Him not.
and bring an overflowing performance and fruition to those who had lived hitherto only upon promise and expectation? But it fell out much otherwise, His Own received Him not.
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Otherwise Iacob may supplant Esau, and Esau hate and design the Death of Iacob. And we constantly see the Grand-Seignior's Coronation-Purple dipt in the Bloud of his Murthered Brethren, Sacrificed to Reason of State,
Otherwise Iacob may supplant Esau, and Esau hate and Design the Death of Iacob. And we constantly see the Grand-Seignior's Coronation-Purple dipped in the Blood of his Murdered Brothers, Sacrificed to Reason of State,
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And therefore the Jews in this followed but the Common practice of Men, whose emulation usually preys upon the next Superior in the same family, company, or profession.
And Therefore the jews in this followed but the Common practice of Men, whose emulation usually preys upon the next Superior in the same family, company, or profession.
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The bitterest and the loudest scolding is for the most part amongst those of the same street. In short, there is a kind of ill disposition in most Men much resembling that of Dogs;
The Bitterest and the Loudest scolding is for the most part among those of the same street. In short, there is a kind of ill disposition in most Men much resembling that of Dogs;
Now in this second part of the Text, in which is represented the Entertainment which Christ found in the World, expressed to us by those Words, His own received Him not, we shall consider these three things. 1. The Grounds upon which the Jews rejected Christ. 2. The Unreasonableness of those Grounds.
Now in this second part of the Text, in which is represented the Entertainment which christ found in the World, expressed to us by those Words, His own received Him not, we shall Consider these three things. 1. The Grounds upon which the jews rejected christ. 2. The Unreasonableness of those Grounds.
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their minds still ran upon the Grandeurs of an Earthly Soveraignty, upon Sitting at Christ's right and left hand in His Kingdom, banqueting and making merry at His Table, and who should have the greatest Office and Place under him.
their minds still ran upon the Grandeurs of an Earthly Sovereignty, upon Sitting At Christ's right and left hand in His Kingdom, banqueting and making merry At His Table, and who should have the greatest Office and Place under him.
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but how much more of the rest of the Jews who contemn'd and hated him to the same degree? So that while they were feeding themselves with such fancies and expectations,
but how much more of the rest of the jews who contemned and hated him to the same degree? So that while they were feeding themselves with such fancies and Expectations,
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as also preaching to them nothing but Humility, Self-denial, and a Contempt of those Glories and Temporal felicities, the enjoyment of which they had made the very design of their Religion? Surely the frustration of their hopes,
as also preaching to them nothing but Humility, Self-denial, and a Contempt of those Glories and Temporal felicities, the enjoyment of which they had made the very Design of their Religion? Surely the frustration of their hope's,
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and the huge contrariety of these things to their beloved, preconceived Notions, could not but enrage them to the greatest disdain and rejection of his Person and Doctrine imaginable. And acordingly it did so.
and the huge contrariety of these things to their Beloved, preconceived Notions, could not but enrage them to the greatest disdain and rejection of his Person and Doctrine imaginable. And accordingly it did so.
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For they scorned, persecuted, and even spat upon him long before his Crucifixion: and no doubt, between Rage and Derision, a Thousand Flouts were thrown at him:
For they scorned, persecuted, and even spat upon him long before his Crucifixion: and no doubt, between Rage and Derision, a Thousand Flouts were thrown At him:
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As, what shall we receive a thread-bare Messiah ? a fellow fitter to wield a Saw or an Hatchet than a Scepter? For is not this the Carpenter's Son? And have we not seen him in his shop,
As, what shall we receive a threadbare Messiah? a fellow fitter to wield a Saw or an Hatchet than a Sceptre? For is not this the Carpenter's Son? And have we not seen him in his shop,
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and his Cottage amongst his pittiful Kindred? And can such an One be a fit Person to step into the Throne of David ? To redeem Israel, and to Cope with all the Roman Power? No, it is absurd, unreasonable, and impossible:
and his Cottage among his pitiful Kindred? And can such an One be a fit Person to step into the Throne of David? To Redeem Israel, and to Cope with all the Roman Power? No, it is absurd, unreasonable, and impossible:
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2. Their other Grand exception against him was, that he set himself against the Law of Moses. Their Reverence to which was so Sacred, that they judged it the unchangeable Rule of all Humane Actions,
2. Their other Grand exception against him was, that he Set himself against the Law of Moses. Their reverence to which was so Sacred, that they judged it the unchangeable Rule of all Humane Actions,
and rather in sitting still, than a rescuing a Life or saving a Soul. So that when Christ came to interpret and reduce the Moral Law to its inward Vigor and Spirituality, they, whose Soul was of so gross a make, that it was scarce a Spirit, presently defied him as a Samaritan and an Impostor,
and rather in sitting still, than a rescuing a Life or Saving a Soul. So that when christ Come to interpret and reduce the Moral Law to its inward Vigor and Spirituality, they, whose Soul was of so gross a make, that it was scarce a Spirit, presently defied him as a Samaritan and an Impostor,
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But when from refining and correcting their Expositions, and sence of the Moral Law he proceeded also to foretel and declare the approaching destruction of their Temple,
But when from refining and correcting their Expositions, and sense of the Moral Law he proceeded also to foretell and declare the approaching destruction of their Temple,
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We have seen here the two great exceptions which so block'd up the Minds and Hearts of the Jewish Nation against Jesus Christ their True Messiah, that when He came to His Own, His Own rejected and threw Him off.
We have seen Here the two great exceptions which so blocked up the Minds and Hearts of the Jewish nation against jesus christ their True Messiah, that when He Come to His Own, His Own rejected and threw Him off.
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then I demand how this can agree with his being such a Prince, as according to their description must conquer all People and enslave them to the Jews as Hewers of Wood, and Drawers of Water, as their Vassals and Tributaries,
then I demand how this can agree with his being such a Prince, as according to their description must conquer all People and enslave them to the jews as Hewers of Wood, and Drawers of Water, as their Vassals and Tributaries,
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Let any people, I say, as they shall like this, apply to some Potent Overgrown Prince (whom the fools, his Neighbours, shall have made so) and I dare undertake that upon a word speaking they shall find him ready to be such a Messias to them at any Time.
Let any people, I say, as they shall like this, apply to Some Potent Overgrown Prince (whom the Fools, his Neighbours, shall have made so) and I Dare undertake that upon a word speaking they shall find him ready to be such a Messias to them At any Time.
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And yet this was all that the Gentile World could gain by those Magnificent Promises of the Messiah (as Universal a Blessing as the Prophets had foretold he should be) if the Jews Opinion concerning the Nature of his Kingdom over the rest of the World should take place.
And yet this was all that the Gentile World could gain by those Magnificent Promises of the Messiah (as Universal a Blessing as the prophets had foretold he should be) if the jews Opinion Concerning the Nature of his Kingdom over the rest of the World should take place.
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But since they judge such a kind of Government so great a Blessing to Mankind, it is pitty but they should have a large and lasting Enjoyment of it themselves,
But since they judge such a kind of Government so great a Blessing to Mankind, it is pity but they should have a large and lasting Enjoyment of it themselves,
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and be made to feel what it is to be peeled and polled, fleeced and flayed, taxed and trod upon by the several Governments they should happen to fall under;
and be made to feel what it is to be peeled and polled, fleeced and flayed, taxed and trod upon by the several Governments they should happen to fallen under;
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Second. The other supposition upon which I disprove the Messiah 's being such a Temporal Prince, is the unquestionable Truth of all the Prophecies recorded of Him in Scripture;
Second. The other supposition upon which I disprove the Messiah is being such a Temporal Prince, is the unquestionable Truth of all the Prophecies recorded of Him in Scripture;
And one we know amongst our Christian Interpreters, (though it will be hard to Christen his Interpretation) who will needs have this whole 53 d. Chap. of Isai. to relate only to the Prophet Ieremy, in the first and Historical Sense of it:
And one we know among our Christian Interpreters, (though it will be hard to christian his Interpretation) who will needs have this Whole 53 d. Chap. of Isaiah to relate only to the Prophet Ieremy, in the First and Historical Sense of it:
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unless we can think the properest way for confirming our Faith (especially against its mortal Adversaries the Jews) be to strip it of the chief supports which the Old Testament affords it.
unless we can think the properest Way for confirming our Faith (especially against its Mortal Adversaries the jews) be to strip it of the chief supports which the Old Testament affords it.
And therefore to return to the Rabbies themselves, the most Learned of them after all such fruitless attempts understand those Prophecies only of the Messiah :
And Therefore to return to the Rabbies themselves, the most Learned of them After all such fruitless attempts understand those Prophecies only of the Messiah:
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some of them have invented the NONLATINALPHABET of two several Messiahs, Messiah Ben David, and Messiah Ben Ioseph. One whereof was to be Potent and Victorious, the other Low, Afflicted, and at length Kill'd.
Some of them have invented the of two several Messiahs, Messiah Ben David, and Messiah Ben Ioseph. One whereof was to be Potent and Victorious, the other Low, Afflicted, and At length Killed.
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For to argue with them further from the Spirituality of the Messiah's Kingdom, as that the end of it was to abstract from all Carnal, Earthly, Sensual Enjoyments,
For to argue with them further from the Spirituality of the Messiah's Kingdom, as that the end of it was to abstract from all Carnal, Earthly, Sensual Enjoyments,
And besides the truth is, their Principles and Temper are so hugely estranged from such Considerations, that a Man might as well read a Lecture of Musick or Astronomy to an Ox, or an Ass, as go about to perswade them that their Messiah was only to plant his Kingdom in Men's Hearts,
And beside the truth is, their Principles and Temper Are so hugely estranged from such Considerations, that a Man might as well read a Lecture of Music or Astronomy to an Ox, or an Ass, as go about to persuade them that their Messiah was only to plant his Kingdom in Men's Hearts,
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Secondly, I come now to shew the Unreasonableness of the other, grounded upon a Pretence, that Christ was a Supplanter of the Authority of Moses, and an Enemy to the Law.
Secondly, I come now to show the Unreasonableness of the other, grounded upon a Pretence, that christ was a Supplanter of the authority of Moses, and an Enemy to the Law.
All their Religion (as they had made it) was only to hate Hoggs, and to Butcher Sheep and Oxen. A Religion which they might very well have practised, had they Sacrificed to no other God, but their Belly. Having thus shewn the Unreasonableness of the Jews exceptions against Christ. I come now to
All their Religion (as they had made it) was only to hate Hogs, and to Butcher Sheep and Oxen. A Religion which they might very well have practised, had they Sacrificed to no other God, but their Belly. Having thus shown the Unreasonableness of the jews exceptions against christ. I come now to
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3. The Third and Last Thing, which is to shew, that they had great Reason for the contrary, High Arguments to induce them to receive and embrace him for their Messias. It is not the business of an hour,
3. The Third and Last Thing, which is to show, that they had great Reason for the contrary, High Arguments to induce them to receive and embrace him for their Messias. It is not the business of an hour,
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Upon a Consideration of which one of their own Rabbies, but fifty years before Christ said that it was impossible for the coming of the Messiah to be deferred beyond fifty Years.
Upon a Consideration of which one of their own Rabbies, but fifty Years before christ said that it was impossible for the coming of the Messiah to be deferred beyond fifty years.
A proportion of time vastly different from that of above sixteen hundred, and yet after this also, they can hear no news of such a Messiah as they expect.
A proportion of time vastly different from that of above sixteen hundred, and yet After this also, they can hear no news of such a Messiah as they expect.
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and of the Heavens, but how is it that ye do not discern this time? A time as evident as if it were pointed out by a Sun Beam upon a Dial. And therefore the modern Jews being pinched with the force of this Argument, fly to their old stale Evasion, That the promise of the time of the Messiah's coming was not absolute but conditional ;
and of the Heavens, but how is it that you do not discern this time? A time as evident as if it were pointed out by a Sun Beam upon a Dial. And Therefore the modern jews being pinched with the force of this Argument, fly to their old stale Evasion, That the promise of the time of the Messiah's coming was not absolute but conditional;
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For the very design of the Messiah's coming, was to take away Sins and be a Propitiation for them, even according to their own Rabbies words and confession:
For the very Design of the Messiah's coming, was to take away Sins and be a Propitiation for them, even according to their own Rabbies words and Confessi:
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And therefore it is ridiculous to make the Jews Sins the hindrances of his coming, when he made the Atonement of Sins the chief Reason why he should come.
And Therefore it is ridiculous to make the jews Sins the hindrances of his coming, when he made the Atonement of Sins the chief Reason why he should come.
In a word, if the Messiah was to come within such a certain period of time, (which time is long since expired) and while the City and Temple were yet standing, which shortly after Christ's coming were demolished;
In a word, if the Messiah was to come within such a certain Period of time, (which time is long since expired) and while the city and Temple were yet standing, which shortly After Christ's coming were demolished;
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Every Miracle that he did was an act of Mercy and Charity, and designed to Cure as well as to Convince. He went about doing good, he conversed amongst them like a walking Balsom, breathing Health and Recovery wheresoever he came.
Every Miracle that he did was an act of Mercy and Charity, and designed to Cure as well as to Convince. He went about doing good, he conversed among them like a walking Balsam, breathing Health and Recovery wheresoever he Come.
For he despised a Kingship, and regarded not their Hosanna's. He embraced a Cross, and declined not the Shame. And as for Pleasure and Softness of Life, He was so far from the least approach to it, that He had not where to lay his Head, while the Foxes of the World had very warm places where to lay theirs.
For he despised a Kingship, and regarded not their Hosanna's. He embraced a Cross, and declined not the Shame. And as for Pleasure and Softness of Life, He was so Far from the least approach to it, that He had not where to lay his Head, while the Foxes of the World had very warm places where to lay theirs.
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so that if we compare his Doctrine with his Example, His very Precepts were Dispensations and Indulgences, in comparison of the Rigors He imposed upon himself.
so that if we compare his Doctrine with his Exampl, His very Precepts were Dispensations and Indulgences, in comparison of the Rigors He imposed upon himself.
and if not, what there is in the Nature of Man, that can prompt him to an endurance of all these Hardships, to serve no Temporal end or advantage whatsoever.
and if not, what there is in the Nature of Man, that can prompt him to an endurance of all these Hardships, to serve no Temporal end or advantage whatsoever.
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For did ever any sober Person toil and labour, and at length expose himself to a cruel Death, only to make Men believe that, which he neither did nor could believe Himself? And so by dying in, and for a lye, must procure himself Damnation in the next World,
For did ever any Sobrium Person toil and labour, and At length expose himself to a cruel Death, only to make Men believe that, which he neither did nor could believe Himself? And so by dying in, and for a lie, must procure himself Damnation in the next World,
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as well as Destruction in this? But if, for all this, they will still make Christ a Deceiver, they must introduce upon Mankind new Principles of Acting, cancel,
as well as Destruction in this? But if, for all this, they will still make christ a Deceiver, they must introduce upon Mankind new Principles of Acting, cancel,
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we must know, that although upon the score of the Natural Cognation between Christ and the Jews, the Text calls them by that appropriating Character His Own, and accordingly speaks of His coming to them as such, yet that all the Nations of the World, who have had the Gospel preached unto them, are as really His Own, as any of the Race of Abraham could be, (if those may be called His Own whom He had so dearly bought ) and consequently that we are as capable of having Christ come to us, as the Jews themselves were.
we must know, that although upon the score of the Natural Cognation between christ and the jews, the Text calls them by that appropriating Character His Own, and accordingly speaks of His coming to them as such, yet that all the nations of the World, who have had the Gospel preached unto them, Are as really His Own, as any of the Raze of Abraham could be, (if those may be called His Own whom He had so dearly bought) and consequently that we Are as capable of having christ come to us, as the jews themselves were.
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and those exhibited to us with as much reality and effect, as if with our very Eyes we beheld the Person of our Benefactor. And then on the other hand,
and those exhibited to us with as much reality and Effect, as if with our very Eyes we beheld the Person of our Benefactor. And then on the other hand,
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boasting (forsooth) that had they lived in the days of their Fathers they would have had no hand in the bloud of those Holy Messengers of God. Matth. 23.30. Let no vitious Person, I say, though never so noted, and profest a Christian, conclude from hence, that had he lived when and where our Saviour did, nothing could have induced him to use Him as those Miscreants had done.
boasting (forsooth) that had they lived in the days of their Father's they would have had no hand in the blood of those Holy Messengers of God. Matthew 23.30. Let no vicious Person, I say, though never so noted, and professed a Christian, conclude from hence, that had he lived when and where our Saviour did, nothing could have induced him to use Him as those Miscreants had done.
So, in this particular case, every Hypocrite or wicked Liver professing Christianity, while he thinks and speaks in this manner, is really imposing upon himself by a false perswasion;
So, in this particular case, every Hypocrite or wicked Liver professing Christianity, while he thinks and speaks in this manner, is really imposing upon himself by a false persuasion;
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For why did the Jews themselves use Him so? Why? because the Doctrines He preached to them were directly contrary to their Lusts and corrupt Affections,
For why did the jews themselves use Him so? Why? Because the Doctrines He preached to them were directly contrary to their Lustiest and corrupt Affections,
and defeated their expectations of a Wordly Messias, Who should have answered their sensual desires with the Plenties and Glories of such an Earthly Kingdom,
and defeated their Expectations of a Wordly Messias, Who should have answered their sensual Desires with the Plenties and Glories of such an Earthly Kingdom,
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and then no doubt we should see all such Vitious Persons, finding themselves prick'd and galled with his severe precepts, quickly fall in with the stream of publick Vogue and Authority,
and then no doubt we should see all such Vicious Persons, finding themselves pricked and galled with his severe Precepts, quickly fallen in with the stream of public Vogue and authority,
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To which we may further Add this, That our Saviour himself passes the very same Estimate upon every such wicked Professor of His Gospel, which he then did upon the Jews themselves, in that his irrefragable Expostulation with them Why call you Me Lord, Lord,
To which we may further Add this, That our Saviour himself passes the very same Estimate upon every such wicked Professor of His Gospel, which he then did upon the jews themselves, in that his irrefragable Expostulation with them Why call you Me Lord, Lord,
and do not the things that I command you? Luke 6.46. implying thereby, That this was the greatest Hostility and Affront, that Men could possibly pass upon him.
and do not the things that I command you? Luke 6.46. implying thereby, That this was the greatest Hostility and Affront, that Men could possibly pass upon him.
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And no doubt, but the Jews themselves, who avowedly rejected Christ, and his Doctrine, out of an allmost invincible prejudice infused into them by their Teachers and Rulers, concerning the utter inconsistency of both with the Mosaick Constitution, were much more excusable before God,
And no doubt, but the jews themselves, who avowedly rejected christ, and his Doctrine, out of an almost invincible prejudice infused into them by their Teachers and Rulers, Concerning the utter inconsistency of both with the Mosaic Constitution, were much more excusable before God,
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than any Christians can be, who acknowledging the Divine Authority both of his Person, and his Gospel, do yet reverse and contradict that in their Lives and Actions, which they avow in their Creeds, and solemn Declarations. For he, who prefers a base pleasure or profit before Christ, spits in his Face, as much as the Jews did:
than any Christians can be, who acknowledging the Divine authority both of his Person, and his Gospel, do yet reverse and contradict that in their Lives and Actions, which they avow in their Creeds, and solemn Declarations. For he, who prefers a base pleasure or profit before christ, spits in his Face, as much as the jews did:
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And now, if the passing of all these Indignities upon One, who came into the World, only to save it (and to Redeem those very Persons who used him so) is not able to work upon our Ingenuity, should not the consequences of it at least work upon our Fears,
And now, if the passing of all these Indignities upon One, who Come into the World, only to save it (and to redeem those very Persons who used him so) is not able to work upon our Ingenuity, should not the consequences of it At least work upon our Fears,
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and make us consider, whether, as we affect to Sin like the Iews, it may not be our Doom to suffer like the Iews too? To which purpose, let us but represent to our selves the woful estate of Ierusalem bleeding under the Rage and Rapine of the Roman Armies;
and make us Consider, whither, as we affect to since like the Iews, it may not be our Doom to suffer like the Iews too? To which purpose, let us but represent to our selves the woeful estate of Ierusalem bleeding under the Rage and Rapine of the Roman Armies;
and by a long refusal of his mercy, made them ripe for the utmost Executions of his Iustice. After which proceeding of the Divine Vengeance against such Sinners, should it not (one would think) be both the Interest and Wisdom of the stoutest and most daring Sinners in the World, forthwith to make Peace with their Redeemer upon his own terms? And, (as hard a lesson as it seems) to take his Yoak upon their Necks, rather than with the Jews to draw His Bloud upon their Heads ;
and by a long refusal of his mercy, made them ripe for the utmost Executions of his Justice After which proceeding of the Divine Vengeance against such Sinners, should it not (one would think) be both the Interest and Wisdom of the Stoutest and most daring Sinners in the World, forthwith to make Peace with their Redeemer upon his own terms? And, (as hard a Lesson as it seems) to take his Yoke upon their Necks, rather than with the jews to draw His Blood upon their Heads;
THIS great and Eloquent Prophet, the Evangelist of the Jewish Church (as without any impropriety he may be called) from the 13. v. of the foregoing Chapter to the end of this, seems rapt up with the contemplation of a Great Person under strange and unusual afflictions.
THIS great and Eloquent Prophet, the Evangelist of the Jewish Church (as without any impropriety he may be called) from the 13. v. of the foregoing Chapter to the end of this, seems rapt up with the contemplation of a Great Person under strange and unusual afflictions.
Whose Character, with all the heights of Rhetorick, which the Genius of Grief and Prophecy together could raise him to, he here sets himself with full purpose to describe.
Whose Character, with all the heights of Rhetoric, which the Genius of Grief and Prophecy together could raise him to, he Here sets himself with full purpose to describe.
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In all which description there is no one passage, which does not speak something extraordinary and supernatural of the Person described, and withall represent the Describer of it in the highest Degree of Ecstacy and Rapture;
In all which description there is no one passage, which does not speak something extraordinary and supernatural of the Person described, and withal represent the Describer of it in the highest Degree of Ecstasy and Rapture;
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so that nothing could transcend the height of the expression, but the sublimity of its Subject. For still it fastens upon him the Marks and Tokens of something more than a Man, indeed more than a Creature. Ascribing Actions to him, which surmount any created Power;
so that nothing could transcend the height of the expression, but the sublimity of its Subject. For still it fastens upon him the Marks and Tokens of something more than a Man, indeed more than a Creature. Ascribing Actions to him, which surmount any created Power;
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and so visibly, upon all Principles of Reason, above the strength and reach of the strongest Arm of Flesh, that if the Person here spoken of be but a Man, I am sure it requires the Wit of more than a Man to make sence of the Prophecy.
and so visibly, upon all Principles of Reason, above the strength and reach of the Strongest Arm of Flesh, that if the Person Here spoken of be but a Man, I am sure it requires the Wit of more than a Man to make sense of the Prophecy.
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First, As for the Ancient Interpreters I may boldly, and truly say, that it was the general sence of all the old Jewish Rabbies, that the Person intended in this Prophecy, was the Messias. Take the affirmation of Rabbi Alschech in his Comment upon this Prophecy, Rabbini nostri beatae memoriae uno ore statuunt juxta receptam traditionem hìc de Rege Messiâ sermonem esse.
First, As for the Ancient Interpreters I may boldly, and truly say, that it was the general sense of all the old Jewish Rabbies, that the Person intended in this Prophecy, was the Messias. Take the affirmation of Rabbi Alschech in his Comment upon this Prophecy, Rabbi Our Beatae Memoriae Uno over statuunt juxta receptam traditionem hìc de Rege Messiâ sermonem esse.
And though their Opinion of the Temporal Greatness of their Messias might (if any thing) tempt them to draw this Prophecy another way, (since it declares the low, abject,
And though their Opinion of the Temporal Greatness of their Messias might (if any thing) tempt them to draw this Prophecy Another Way, (since it declares the low, abject,
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and oppressed Condition of the Person here treated of) yet to shew that a suffering Messias was no such Paradox in the Divinity of the Ancient Iewish Rabbies, it was a constant received speech among them, that dividing all the Afflictions of the People of God into three parts, one third was to fall upon the Messias.
and oppressed Condition of the Person Here treated of) yet to show that a suffering Messias was no such Paradox in the Divinity of the Ancient Jewish Rabbies, it was a constant received speech among them, that dividing all the Afflictions of the People of God into three parts, one third was to fallen upon the Messias.
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And as for the Doctors and Fathers of the Christian Church, they do all with one Unanimous Breath declare this to be a Prophecy of the Messias, and this Messias to be Iesus Christ. And so full are they to this purpose, that Esaias upon the account of this Prophecy is Styled by some of them Evangelista, and Paulus Propheticus. Nor was ever the least intimation given of any other sence of it, till, a little before this last Century, a new Christianity has endeavour'd to get footing in the Christian World.
And as for the Doctors and Father's of the Christian Church, they do all with one Unanimous Breath declare this to be a Prophecy of the Messias, and this Messias to be Iesus christ. And so full Are they to this purpose, that Isaiah upon the account of this Prophecy is Styled by Some of them Evangelist, and Paulus Propheticus. Nor was ever the least intimation given of any other sense of it, till, a little before this last Century, a new Christianity has endeavoured to get footing in the Christian World.
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Whose Opinion in this matter will be found to have this Eminent property of Falsity, that it is very Various. For having departed from the old received Interpretation they are no ways agreed what they shall substitute in the room of it.
Whose Opinion in this matter will be found to have this Eminent property of Falsity, that it is very Various. For having departed from the old received Interpretation they Are no ways agreed what they shall substitute in the room of it.
Some will have the Subject of this Prophecy to have been the People of Israel. Some indefinitely any Just or Righteous Person. Some affirm it to have been Iosiah ;
some will have the Subject of this Prophecy to have been the People of Israel. some indefinitely any Just or Righteous Person. some affirm it to have been Josiah;
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and one among the rest will needs have the Person here spoken of to have been the Prophet Ieremy. The Authors of each of which Opinions give us such insipid Stories upon this Chapter,
and one among the rest will needs have the Person Here spoken of to have been the Prophet Ieremy. The Authors of each of which Opinions give us such insipid Stories upon this Chapter,
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and out of his Zeal (forsooth) to the Christian Faith, to wrest one of the strongest Arguments out of the Hands of the Christian Church, which it has fought with against Judaism, ever since it was a Church.
and out of his Zeal (forsooth) to the Christian Faith, to wrest one of the Strongest Arguments out of the Hands of the Christian Church, which it has fought with against Judaism, ever since it was a Church.
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And thus much I shall with confidence, (because with evidence) affirm, that if such Prophecies may be proved to have had their first and literal Completion in the Person of any besides Iesus of Nazareth, all Arguments proving them to belong to Him at a second hand, and by accommodation (as the word is) are but vain and precarious to the Jew;
And thus much I shall with confidence, (Because with evidence) affirm, that if such Prophecies may be proved to have had their First and literal Completion in the Person of any beside Iesus of Nazareth, all Arguments proving them to belong to Him At a second hand, and by accommodation (as the word is) Are but vain and precarious to the Jew;
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But how can this Prophecy be made to agree to Ieremy ? With what Truth or Propriety could he be said to have been Exalted and Extolled, and to have been very High? To have been Stricken for our Transgressions;
But how can this Prophecy be made to agree to Ieremy? With what Truth or Propriety could he be said to have been Exalted and Extolled, and to have been very High? To have been Stricken for our Transgressions;
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and to have had the Iniquity of us all laid upon Him? How could it be said of him, who shall declare his Generation? And that he should see his Seed, and prolong his Days ;
and to have had the Iniquity of us all laid upon Him? How could it be said of him, who shall declare his Generation? And that he should see his Seed, and prolong his Days;
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And then for that saying, Who shall declare his Generation? The meaning of that, we are told, is, who shall reckon his Years ? For he shall live to be very Aged:
And then for that saying, Who shall declare his Generation? The meaning of that, we Are told, is, who shall reckon his years? For he shall live to be very Aged:
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and particularly Hosea who Prophesied about fourscore. As for the other Expression of his seeing his Seed, and prolonging his Days, that we are taught must signify, that he should see many of his Converts in Egypt, where he should live for a long time.
and particularly Hosea who Prophesied about fourscore. As for the other Expression of his seeing his Seed, and prolonging his Days, that we Are taught must signify, that he should see many of his Converts in Egypt, where he should live for a long time.
but that it is a constant Tradition of Antiquity, that he died an untimely, disastrous Death, being knock'd on the Head in Egypt, by his wicked Country-men, with a Fuller's Club. And in the last place,
but that it is a constant Tradition of Antiquity, that he died an untimely, disastrous Death, being knocked on the Head in Egypt, by his wicked Countrymen, with a Fuller's Club. And in the last place,
that we are informed, was fullfilled in this, That Nebuzaradan, Captain of the Chaldean Host (as we find it in Ieremy 40.5.) gave him a Reward and some Victuals (that is to say, a small supply,
that we Are informed, was Fulfilled in this, That Nebuzaradan, Captain of the Chaldean Host (as we find it in Ieremy 40.5.) gave him a Reward and Some Victuals (that is to say, a small supply,
But whether thus to drag and hale words both from Sence and Context, and then to squeeze whatsoever meaning we please out of them, be not (as I may speak with some change of the Prophet's Phrase) to draw lyes with cords of Blasphemy,
But whither thus to drag and hale words both from Sense and Context, and then to squeeze whatsoever meaning we please out of them, be not (as I may speak with Some change of the Prophet's Phrase) to draw lies with cords of Blasphemy,
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yet if these Interpretations ought to take place, the said Prophecies (which all, before Grotius, and the aforesaid Rabby Saadias, Unanimously fixed (in the first sense of them) upon the sole Person of the Messiah ) might have been actually fullfilled;
yet if these Interpretations ought to take place, the said Prophecies (which all, before Grotius, and the aforesaid Rabbi Saadiah, Unanimously fixed (in the First sense of them) upon the sole Person of the Messiah) might have been actually Fulfilled;
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Which being so, would any one have thought that the Author of the Book, de Veritate Religionis Christianae, & de satisfactione Christi could be also the Author of such Interpretations as these? No Age certainly ever produced a mightier Man in all sorts of Learning than Grotius, nor more happily furnished with all sorts of Arms, both Offensive and Defensive for the Vindication of the Christian Faith;
Which being so, would any one have Thought that the Author of the Book, de Veritate Religion Christian, & the satisfaction Christ could be also the Author of such Interpretations as these? No Age Certainly ever produced a Mightier Man in all sorts of Learning than Grotius, nor more happily furnished with all sorts of Arms, both Offensive and Defensive for the Vindication of the Christian Faith;
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Well therefore, taking it for manifest, and that upon all the grounds of Rational and unforced Interpretation, that the Person here spoken of was the Messias,
Well Therefore, taking it for manifest, and that upon all the grounds of Rational and unforced Interpretation, that the Person Here spoken of was the Messias,
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and that this Messias could be no other than Iesus of Nazareth, the Great Mediator of the second Covenant, very God, and very Man, in whom every tittle of this Prophecy is most exactly verifyed,
and that this Messias could be no other than Iesus of Nazareth, the Great Mediator of the second Covenant, very God, and very Man, in whom every tittle of this Prophecy is most exactly verified,
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First, The suffering it self, He was stricken. Secondly, The Nature of the suffering, which was Penal, and Expiatory, He was stricken for Transgression:
First, The suffering it self, He was stricken. Secondly, The Nature of the suffering, which was Penal, and Expiatory, He was stricken for Transgression:
And Thirdly, The Ground and Cause of this suffering, which was God's propriety in, and relation to the Persons for whom Christ was stricken, implyed in this word, My People. For the Transgression of My People was he stricken.
And Thirdly, The Ground and Cause of this suffering, which was God's propriety in, and Relation to the Persons for whom christ was stricken, employed in this word, My People. For the Transgression of My People was he stricken.
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It was not a suffering upon the stock of the meer internal weaknesses of Nature, which carries the seeds and causes of its dissolution in its own bowels,
It was not a suffering upon the stock of the mere internal Weaknesses of Nature, which carries the seeds and Causes of its dissolution in its own bowels,
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The Blow reach'd every part of His humanity, carrying the grief all over, till by an Universal diffusion of it self, it entred according to the Psalmists expression, like water into His bowels,
The Blow reached every part of His humanity, carrying the grief all over, till by an Universal diffusion of it self, it entered according to the Psalmists expression, like water into His bowels,
Even the Religion, that he came to propagate and establish was a suffering Religion, and, by the severest method of establishment, he gave the First and the Greatest Instance of it in himself.
Even the Religion, that he Come to propagate and establish was a suffering Religion, and, by the Severest method of establishment, he gave the First and the Greatest Instance of it in himself.
He, who would recount every part of Christ that suffered, must read a Lecture of Anatomy. From the Crown of the Head to the Sole of the Foot there was nothing but the traces of pain and suffering:
He, who would recount every part of christ that suffered, must read a Lecture of Anatomy. From the Crown of the Head to the Sole of the Foot there was nothing but the traces of pain and suffering:
It is a Subject too well known, and too frequently discoursed of, to make descriptions of the Thorns, the Spears, and the Nails that acted their several parts in this Tragedy;
It is a Subject too well known, and too frequently discoursed of, to make descriptions of the Thorns, the Spears, and the Nails that acted their several parts in this Tragedy;
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But when we have said the utmost of his Bodily sufferings, we still know that Nature has provided a support able to mate and stand up against all these:
But when we have said the utmost of his Bodily sufferings, we still know that Nature has provided a support able to mate and stand up against all these:
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for they were the Struggles and Agonies of the inward Man, the Labours and Strivings of his restless Thoughts, which cast his Body into that Prodigious Sweat.
for they were the Struggles and Agonies of the inward Man, the Labours and Strivings of his restless Thoughts, which cast his Body into that Prodigious Sweat.
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For though it was the Flesh that Sweated, it was the Spirit that took the Pains. It was that, which was then treading the Wine-Press of God's Wrath alone, till it made him Red in his Apparel,
For though it was the Flesh that Sweated, it was the Spirit that took the Pains. It was that, which was then treading the Winepress of God's Wrath alone, till it made him Read in his Apparel,
He saw how much the Honour of the Great God was abused by them, and how many millions of Poor Souls they must inevitably have cast under the Pressures of a Wrath Infinite and Intolerable, should he not have turn'd the Blow upon himself.
He saw how much the Honour of the Great God was abused by them, and how many millions of Poor Souls they must inevitably have cast under the Pressures of a Wrath Infinite and Intolerable, should he not have turned the Blow upon himself.
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till it fermented and boyled over with Transport and Agony, and even forced its way through all his Body in those strange Ebullitions of Blood, not to be parallel'd by the sufferings of any Person recorded in any History whatsoever.
till it fermented and boiled over with Transport and Agony, and even forced its Way through all his Body in those strange Ebullitions of Blood, not to be paralleled by the sufferings of any Person recorded in any History whatsoever.
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It was this, which drew those doleful words from him, My Soul is exceeding sorrowful, &c. NONLATINALPHABET. It was surrounded and (as it were) besieged with an Army of Sorrows.
It was this, which drew those doleful words from him, My Soul is exceeding sorrowful, etc.. It was surrounded and (as it were) besieged with an Army of Sorrows.
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things too mean to raise a tumult in the Breast of a resolved Stoick, and much less in His, who both placed and preached Happiness, not only in the want,
things too mean to raise a tumult in the Breast of a resolved Stoic, and much less in His, who both placed and preached Happiness, not only in the want,
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And now after this his Agony in the Garden, I need not much insist upon the Wounds given his Reputation by the Sword of a Blaspheming Tongue, the sharpest of all others,
And now After this his Agony in the Garden, I need not much insist upon the Wounds given his Reputation by the Sword of a Blaspheming Tongue, the Sharpest of all Others,
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and yet infinitely more must He, who was not only Innocent, but Innocence it self. Reputation is tender, and for it to be blown upon is to be tainted ;
and yet infinitely more must He, who was not only Innocent, but Innocence it self. Reputation is tender, and for it to be blown upon is to be tainted;
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like a Glass, the clearer and finer it is, the more it suffers by the least Breath. And therefore for him, who came to destroy the Kingdom of Satan, to be traduced as a Partner with, and an Agent for Beelzebub :
like a Glass, the clearer and finer it is, the more it suffers by the least Breath. And Therefore for him, who Come to destroy the Kingdom of Satan, to be traduced as a Partner with, and an Agent for Beelzebub:
For Him, whose greatest Repasts were Prayer and abstinence, and the most rigid severities upon Himself, to be taxed as a Wine-bibber and a Good-fellow:
For Him, whose greatest Repasts were Prayer and abstinence, and the most rigid severities upon Himself, to be taxed as a Winebibber and a Goodfellow:
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However, his Church gains this great Advantage of Comfort by it, that the worst of sufferings comes sanctified to our Hands by the Person of our grand Example.
However, his Church gains this great Advantage of Comfort by it, that the worst of sufferings comes sanctified to our Hands by the Person of our grand Exampl.
A greater Martyrdom questionless than to be cast, as the Primitive Christians were, to the Mouths of Lyons, which are tender and merciful compared to the Mouths of Men;
A greater Martyrdom questionless than to be cast, as the Primitive Christians were, to the Mouths of Lyons, which Are tender and merciful compared to the Mouths of Men;
Sins now made National and Authentick, and so much both Iudgment and Mercy-proof, that it is well if we can be cured without being cut off. But to return to the business before us.
Sins now made National and Authentic, and so much both Judgement and Mercy-proof, that it is well if we can be cured without being Cut off. But to return to the business before us.
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as that it seized both Body and Soul, and every Part and Faculty of both. Second. The next thing declaring its greatness was the intenseness and sharpness of it.
as that it seized both Body and Soul, and every Part and Faculty of both. Second. The next thing declaring its greatness was the intenseness and sharpness of it.
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We have seen already how far it went, we are now to consider how deep. It fell not on him like a dew or mist, which only wets the surface of the Ground,
We have seen already how Far it went, we Are now to Consider how deep. It fell not on him like a due or missed, which only wets the surface of the Ground,
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There was pain enough in every single part to have been spread in lesser Proportions over the whole Man. Christ suffered only the exquisiteness and heights of pain, without any of those mitigations which God is pleased to temper and allay it with as it befalls other Men;
There was pain enough in every single part to have been spread in lesser Proportions over the Whole Man. christ suffered only the exquisiteness and heights of pain, without any of those mitigations which God is pleased to temper and allay it with as it befalls other Men;
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We cannot indeed say, that the sufferings of Christ were long in duration, for to be violent and lasting too, is above the methods or measures of Nature.
We cannot indeed say, that the sufferings of christ were long in duration, for to be violent and lasting too, is above the methods or measures of Nature.
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as a Pen-Knife is as sharp as a Spear, though not so long. That which promotes and adds to the Impressions of pain, is the delicate and exact Crasis and Constitution of the Part, or Faculty aggrieved.
as a Pen-Knife is as sharp as a Spear, though not so long. That which promotes and adds to the Impressions of pain, is the delicate and exact Crasis and Constitution of the Part, or Faculty aggrieved.
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One is even born with a kind of Lethargy and stupefaction into the World, armed with an Iron body and a leaden Soul against all the apprensions of ordinary sorrow;
One is even born with a kind of Lethargy and stupefaction into the World, armed with an Iron body and a leaden Soul against all the apprehensions of ordinary sorrow;
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but our Saviour, who had an Understanding too quick to let any Thing that was Intelligible escape it, took in the dolorous afflicting object in its full dimensions.
but our Saviour, who had an Understanding too quick to let any Thing that was Intelligible escape it, took in the dolorous afflicting Object in its full dimensions.
For surely they must needs have been inconceiveably afflicting, in the Actual Endurance, which were so dreadful in their very approach, that the horror of them put the Man of God's right hand, the Man made strong for that very purpose, to start back,
For surely they must needs have been inconceivably afflicting, in the Actual Endurance, which were so dreadful in their very approach, that the horror of them put the Man of God's right hand, the Man made strong for that very purpose, to start back,
The Condition of whose Nature sets bounds to his Power, when it cannot to his Rage. So that, in the utmost executions of it he acts but like a Wasp ; very angrily indeed; but very weakly.
The Condition of whose Nature sets bounds to his Power, when it cannot to his Rage. So that, in the utmost executions of it he acts but like a Wasp; very angrily indeed; but very weakly.
For still, when God Torments us by the Instrumental mediation of the Creature, his Anger can fall upon us in no greater proportions than what can pass through the narrow capacities of a created Being.
For still, when God Torments us by the Instrumental mediation of the Creature, his Anger can fallen upon us in no greater proportions than what can pass through the narrow capacities of a created Being.
And therefore being to discharge the utmost of His Vindictive Justice upon the Sins of Mankind then charged upon our Saviour, He took the Sword into His Own Hand, entred the lists,
And Therefore being to discharge the utmost of His Vindictive justice upon the Sins of Mankind then charged upon our Saviour, He took the Sword into His Own Hand, entered the lists,
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But when God reached forth His Hand, and darted His immediate Rebukes into His very Soul and Spirit, (as He did while He was hanging upon the Cross) then He cries out, My God, My God, why hast Thou forsaken Me !
But when God reached forth His Hand, and darted His immediate Rebukes into His very Soul and Spirit, (as He did while He was hanging upon the Cross) then He cries out, My God, My God, why hast Thou forsaken Me!
for when God withdrew his Presence from him, that Darkness which then covered the face of the whole Earth, was but a faint Embleme of that Blacker Cloud of despair which had overcast His Soul. It is not possible for us to conceive the utmost weight of those heavy strokes inflicted by the Almighty Himself upon our Saviour.
for when God withdrew his Presence from him, that Darkness which then covered the face of the Whole Earth, was but a faint Emblem of that Blacker Cloud of despair which had overcast His Soul. It is not possible for us to conceive the utmost weight of those heavy Strokes inflicted by the Almighty Himself upon our Saviour.
when God shall turn the worm of Conscience into a Scorpion and smite it with the secret invisible stings of his Wrath, such as shall fester and rage inwardly, gnaw and rake the very entrails of the Soul. The Burden and anguish of this has been sometimes so insupportable;
when God shall turn the worm of Conscience into a Scorpion and smite it with the secret invisible stings of his Wrath, such as shall fester and rage inwardly, gnaw and rake the very entrails of the Soul. The Burden and anguish of this has been sometime so insupportable;
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Far were such persons (God knows) from bettering their Condition by completing that which they could not bear in the very beginnings and foretasts of it:
far were such Persons (God knows) from bettering their Condition by completing that which they could not bear in the very beginnings and foretastes of it:
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And by the way, let the boldest, the hardiest, and the securest Sinner know that God is able, without ever touching him either in his Estate, his Health, his Reputation,
And by the Way, let the Boldest, the hardiest, and the securest Sinner know that God is able, without ever touching him either in his Estate, his Health, his Reputation,
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which shall Echo to him such Peals of Vengeance every Hour, that all the Wine and Musick, all the Honours and Greatness of the World shall not be able to minister the least ease to his heart-sick and desponding Soul. Now in these Torments of a guilty Conscience we have some little Image of the pains then suffered by our Saviour, the greatness of both being founded upon the same Reason;
which shall Echo to him such Peals of Vengeance every Hour, that all the Wine and Music, all the Honours and Greatness of the World shall not be able to minister the least ease to his heartsick and desponding Soul. Now in these Torments of a guilty Conscience we have Some little Image of the pains then suffered by our Saviour, the greatness of both being founded upon the same Reason;
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And thus I have finished the first general thing proposed from the Text, which was the Suffering it self, expressed in these words, He was stricken, and that, by considering the Latitude, the Intenseness, and also the Cause of it.
And thus I have finished the First general thing proposed from the Text, which was the Suffering it self, expressed in these words, He was stricken, and that, by considering the Latitude, the Intenseness, and also the Cause of it.
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All of them so many Arguments to demonstrate to us its unparallel'd Greatness. 2. The Second general thing proposed was the Nature and quality of this suffering;
All of them so many Arguments to demonstrate to us its unparalleled Greatness. 2. The Second general thing proposed was the Nature and quality of this suffering;
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And to prove that it was Penal, there needs no other Argument to any clear, unbiassed Understanding than the natural, genuine and unconstrained use of the Word.
And to prove that it was Penal, there needs no other Argument to any clear, unbiased Understanding than the natural, genuine and unconstrained use of the Word.
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For what other sence can there be of a Man's being stricken or suffering for Sin, but his being punished for Sin? And that I am sure is spoke so plain and loud by the Universal Voice of the whole Book of God, that Scripture must be Crucified as well as Christ, to give any other tolerable sence of it.
For what other sense can there be of a Man's being stricken or suffering for since, but his being punished for since? And that I am sure is spoke so plain and loud by the Universal Voice of the Whole Book of God, that Scripture must be crucified as well as christ, to give any other tolerable sense of it.
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But since Heresy has made such bold invasions upon those Sacred Writings, we will consider both those sences which these words are asserted to be capable of.
But since Heresy has made such bold invasions upon those Sacred Writings, we will Consider both those Senses which these words Are asserted to be capable of.
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So that Christ is said to be stricken, to suffer, and to die for Sin, because by all this He confirmed to us an Excellent and Holy Doctrine, the belief of which has in it a natural Aptness to draw Men off from their Sins.
So that christ is said to be stricken, to suffer, and to die for since, Because by all this He confirmed to us an Excellent and Holy Doctrine, the belief of which has in it a natural Aptness to draw Men off from their Sins.
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But then besides, because it is easy to come upon the Authors of this perverse Interpretation by demanding of them what fitness there could be in Christ's death to confirm His Doctrine? And what Reason the World could have to believe Christianity True,
But then beside, Because it is easy to come upon the Authors of this perverse Interpretation by demanding of them what fitness there could be in Christ's death to confirm His Doctrine? And what Reason the World could have to believe Christianity True,
because the Author of it, a Pious, Innocent, Excellent Person was basely and cruelly put to Death? Therefore they further say that this Effect of its confirmation is really and indeed to be ascribed to His subsequent Resurrection, though only his Death be still mentioned;
Because the Author of it, a Pious, Innocent, Excellent Person was basely and cruelly put to Death? Therefore they further say that this Effect of its confirmation is really and indeed to be ascribed to His subsequent Resurrection, though only his Death be still mentioned;
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But by their favour, if Christ is said no otherwise to die for Sin, than because he delivered a Doctrine, the design of which was to draw Men off from Sin,
But by their favour, if christ is said no otherwise to die for since, than Because he Delivered a Doctrine, the Design of which was to draw Men off from since,
How comes it to pass that this effect is still joyned with his Death, but never with his Resurrection ? It being said over and over, that He dyed for Sin, suffered and bled for Sin, but never that He rose again for Sin. It is, indeed, said once that he rose again for our justification ;
How comes it to pass that this Effect is still joined with his Death, but never with his Resurrection? It being said over and over, that He died for since, suffered and bled for since, but never that He rose again for Sin. It is, indeed, said once that he rose again for our justification;
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2. The other sence of these words, and which alone the Catholick Church receives for true, is, That Christ's being stricken for Sin, signifies his being punished for Sin. The word [ For ] in this case denoting the Antecedent Meritorious cause of his suffering,
2. The other sense of these words, and which alone the Catholic Church receives for true, is, That Christ's being stricken for since, signifies his being punished for Sin. The word [ For ] in this case denoting the Antecedent Meritorious cause of his suffering,
Now that Christ's suffering and being stricken for Transgression imports that suffering to have been Penal and Expiatory, as it might with the highest Evidence be demonstrated from several Scriptures:
Now that Christ's suffering and being stricken for Transgression imports that suffering to have been Penal and Expiatory, as it might with the highest Evidence be demonstrated from several Scriptures:
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First, That Christ is said to have born our Sins, in the 12. v. Now to bear Sin is an Hebrew Phrase for that, which in Latin is Luere peccatum, and in English to be punished for Sin. And if to bear another Man's Sin or iniquity by suffering, does not imply the undergoing of the punishment due to that Man's Sin;
First, That christ is said to have born our Sins, in the 12. v. Now to bear since is an Hebrew Phrase for that, which in Latin is Luere peccatum, and in English to be punished for Sin. And if to bear Another Man's since or iniquity by suffering, does not imply the undergoing of the punishment due to that Man's since;
Secondly, The other Argument shall be taken from that Expression which declares Christ to have been made a Sacrifice, or an Offering for Sin, in the 10. v. When Thou shalt make His Soul an Offering for Sin. The proof of what I here affirm, is grounded upon the use and design of a Sacrifice, as it has been used by all Nations in the World;
Secondly, The other Argument shall be taken from that Expression which declares christ to have been made a Sacrifice, or an Offering for since, in the 10. v. When Thou shalt make His Soul an Offering for Sin. The proof of what I Here affirm, is grounded upon the use and Design of a Sacrifice, as it has been used by all nations in the World;
which was to appease the Deity by paying down a Life for Sin, and that by the substitution of a Sacrifice, whether of Man or Beast, to die and pay down his Life instead of the Sinner.
which was to appease the Deity by paying down a Life for since, and that by the substitution of a Sacrifice, whither of Man or Beast, to die and pay down his Life instead of the Sinner.
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For there was a tacit acknowledgment universally fixt in the Hearts of all Mankind, that the Wages of Sin was Death, and that without shedding of bloud there could be no Remission :
For there was a tacit acknowledgment universally fixed in the Hearts of all Mankind, that the Wages of since was Death, and that without shedding of blood there could be no Remission:
So surely therefore as Christ was a Sacrifice, and as the design of a Sacrifice is to pay down a Life for Sin, and as to pay down a Life for Sin is to be Punished for Sin:
So surely Therefore as christ was a Sacrifice, and as the Design of a Sacrifice is to pay down a Life for since, and as to pay down a Life for since is to be Punished for since:
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and since all compensation implies a Retribution equivalent to the Injury done, therefore, that Christ might be qualified to be a Sacrifice fit to undergo the full Punishment due for the Sins of Mankind, two things were required. 1. An infinite dignity in his Person;
and since all compensation Implies a Retribution equivalent to the Injury done, Therefore, that christ might be qualified to be a Sacrifice fit to undergo the full Punishment due for the Sins of Mankind, two things were required. 1. an infinite dignity in his Person;
But now this perfect Innocence, which I affirm necessary to render Christ a fit and proper Sacrifice, is urged by our Adversaries to be the very Reason why Christ's sufferings could not be Penal ;
But now this perfect Innocence, which I affirm necessary to render christ a fit and proper Sacrifice, is urged by our Adversaries to be the very Reason why Christ's sufferings could not be Penal;
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since Punishment in the very Nature and Essence of it imports a Relation to Sin. To this I answer, That Punishment does indeed import an Essential Relation to Sin;
since Punishment in the very Nature and Essence of it imports a Relation to Sin. To this I answer, That Punishment does indeed import an Essential Relation to since;
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but not of Necessity to the Sin of the Person upon whom it is inflicted: as might be evinced by innumerable Instances, as well as undeniable reasons.
but not of Necessity to the since of the Person upon whom it is inflicted: as might be evinced by innumerable Instances, as well as undeniable Reasons.
3. The ground and Cause of this suffering, which was God's Propriety in, and relation to the Persons for whom Christ suffered, specified in these words My People, For the Transgression of my People was He stricken.
3. The ground and Cause of this suffering, which was God's Propriety in, and Relation to the Persons for whom christ suffered, specified in these words My People, For the Transgression of my People was He stricken.
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If it be here asked, upon what account the Persons here spoken of were denominated and made God's People? I answer, that they were so by an Eternal Covenant and Transaction between the Father and the Son;
If it be Here asked, upon what account the Persons Here spoken of were denominated and made God's People? I answer, that they were so by an Eternal Covenant and Transaction between the Father and the Son;
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by which the Father, upon certain Conditions to be performed by the Son, consigned over some Persons to him to be His People. For our better understanding of which we are to observe that the business of Man's Redemption proceeds upon a two-fold Covenant.
by which the Father, upon certain Conditions to be performed by the Son, consigned over Some Persons to him to be His People. For our better understanding of which we Are to observe that the business of Man's Redemption proceeds upon a twofold Covenant.
First, An Eternal Covenant made between the Father and the Son, by which the Father agreed to give both Grace and Glory to a certain Number of Sinners, upon Condition that Christ would assume their Nature and pay down such a Ransom to his Justice,
First, an Eternal Covenant made between the Father and the Son, by which the Father agreed to give both Grace and Glory to a certain Number of Sinners, upon Condition that christ would assume their Nature and pay down such a Ransom to his justice,
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as should both satisfy for their Sin, and withal Merit such a measure of Grace as should effectually Work in them all things necessary to their Salvation.
as should both satisfy for their since, and withal Merit such a measure of Grace as should effectually Work in them all things necessary to their Salvation.
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Upon which alone and not upon any Covenant made between God and Men in their own Persons is built the Infallibility of the future Believing, Repenting and finally Persevering of such as Christ from all Eternity undertook to make his People.
Upon which alone and not upon any Covenant made between God and Men in their own Persons is built the Infallibility of the future Believing, Repenting and finally Persevering of such as christ from all Eternity undertook to make his People.
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And this is called in Scripture the second Covenant or the Covenant of Grace, and stands opposed to that which is there called the First Covenant or the Covenant of Works.
And this is called in Scripture the second Covenant or the Covenant of Grace, and Stands opposed to that which is there called the First Covenant or the Covenant of Works.
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Now by that Eternal Compact or Transaction between the Father and the Son (of which alone we now speak) was this Donation of a certain determinate number of Persons made to Christ to be his People;
Now by that Eternal Compact or Transaction between the Father and the Son (of which alone we now speak) was this Donation of a certain determinate number of Persons made to christ to be his People;
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[ That whosoever believed should be saved ] but in the mean time to leave the whole issue of things in reference to Persons so loose and undetermined, That it was a Question,
[ That whosoever believed should be saved ] but in the mean time to leave the Whole issue of things in Referente to Persons so lose and undetermined, That it was a Question,
whether ever any one should actually believe, and very possible that none ever might; and consequently that after Christ had suffered, had been stricken, and dyed for Transgression, yet,
whither ever any one should actually believe, and very possible that none ever might; and consequently that After christ had suffered, had been stricken, and died for Transgression, yet,
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We are now to observe, that the same Thing, that thus denominates and makes them God's People, makes them under the same Relation to belong also to Christ, and that not only upon the Account of his Nature that he was God, but chiefly of his Office, that he was their Mediator ;
We Are now to observe, that the same Thing, that thus denominates and makes them God's People, makes them under the same Relation to belong also to christ, and that not only upon the Account of his Nature that he was God, but chiefly of his Office, that he was their Mediator;
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and actually was stricken by God for their Transgression, without any Violation of the Divine Justice, notwithstanding the perfect Innocence of his Person.
and actually was stricken by God for their Transgression, without any Violation of the Divine justice, notwithstanding the perfect Innocence of his Person.
Accordingly, from that Covenant by which the Father made over a certain number of Persons to the Son to be His People, there arose this twofold Relation of Christ to them. 1. Of a King to his People,
Accordingly, from that Covenant by which the Father made over a certain number of Persons to the Son to be His People, there arose this twofold Relation of christ to them. 1. Of a King to his People,
or struck through with a dart. 2. The other Relation is of a Surety: so that the Satisfaction paid down by Christ to God's Justice for Sin, is, in estimation of Law,
or struck through with a dart. 2. The other Relation is of a Surety: so that the Satisfaction paid down by christ to God's justice for since, is, in estimation of Law,
For I am sure if Christ's suffering for us were the Doctrine, Gratitude should make our Readiness to suffer for Him the Application. Christianity I shew was a suffering Religion ;
For I am sure if Christ's suffering for us were the Doctrine, Gratitude should make our Readiness to suffer for Him the Application. Christianity I show was a suffering Religion;
and there are two sorts of suffering to which it will certainly expose every genuine Professor of it. 1. The First is from himself. 2. The Second from the World.
and there Are two sorts of suffering to which it will Certainly expose every genuine Professor of it. 1. The First is from himself. 2. The Second from the World.
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in which every Christian is not only to be the Sufferer, but himself also the Executioner. He who is Christ's (says the Apostle) has crucified the Flesh with the Affections and Lusts. A severe Discipline certainly, in which a Man is to act his fiercest anger upon his Dearest Friends.
in which every Christian is not only to be the Sufferer, but himself also the Executioner. He who is Christ's (Says the Apostle) has Crucified the Flesh with the Affections and Lusts. A severe Discipline Certainly, in which a Man is to act his Fiercest anger upon his Dearest Friends.
yet that, which he will accept, as if it were a recompence, is for us to deal cruelly with that body of Sin, which has caused the acting of all those Cruelties upon him.
yet that, which he will accept, as if it were a recompense, is for us to deal cruelly with that body of since, which has caused the acting of all those Cruelties upon him.
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nor could the Fruit of his Body fall so grateful a Sacrifice upon God's Altars, as the Sin of his Soul. But it is like, the Jolly World about us will but scoff at the Paradox of such Practices,
nor could the Fruit of his Body fallen so grateful a Sacrifice upon God's Altars, as the since of his Soul. But it is like, the Jolly World about us will but scoff At the Paradox of such Practices,
Such is the Genius and Nature of the Christian Religion, that it must unavoidably bring him, who owns it, in the power of it, under Temporal troubles and afflictions.
Such is the Genius and Nature of the Christian Religion, that it must avoidable bring him, who owns it, in the power of it, under Temporal Troubles and afflictions.
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For the contrariety of the Principles and Maxims of Christianity to those of the World, cannot but engage Men in such practices as shall also thwart the Customs and Modes which govern the Actions of the World.
For the contrariety of the Principles and Maxims of Christianity to those of the World, cannot but engage Men in such practices as shall also thwart the Customs and Modes which govern the Actions of the World.
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And again when we behold Vertue, Innocence, and Purity more than Angelical, crucified between Thieves and Malefactors, shall any Man whose Birth and Actions revile and speak him a Sinner to his face, thing himself too good to come under the Cross,
And again when we behold Virtue, Innocence, and Purity more than Angelical, Crucified between Thieves and Malefactors, shall any Man whose Birth and Actions revile and speak him a Sinner to his face, thing himself too good to come under the Cross,
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IT is of Infinite Concern to Mankind, both as to their Wellfare in this World and the next, to preserve in their Minds, a full Belief of a Future Estate of Happiness, or Misery, into which, according to the Quality of their Actions here, they must for ever be disposed of hereafter.
IT is of Infinite Concern to Mankind, both as to their Welfare in this World and the next, to preserve in their Minds, a full Belief of a Future Estate of Happiness, or Misery, into which, according to the Quality of their Actions Here, they must for ever be disposed of hereafter.
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The Experience of all Ages having found the Insufficiency of bare humane Restraints to Controul the Audacious Sinfulness of some Tempers and Dispositions, without holding them under the Awe of this Perswasion.
The Experience of all Ages having found the Insufficiency of bore humane Restraints to Control the Audacious Sinfulness of Some Tempers and Dispositions, without holding them under the Awe of this Persuasion.
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And it is from the Victorious Influence of this that the Common Peace of the World has been maintained against those bold Invasions, which the Corruption of Man's Nature would otherwise continually make upon it.
And it is from the Victorious Influence of this that the Common Peace of the World has been maintained against those bold Invasions, which the Corruption of Man's Nature would otherwise continually make upon it.
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But now as highly necessary as it is for Men to believe such a Future Estate, yet it must be acknowledged, that with the Generality of the World this Belief has stood hitherto upon very false,
But now as highly necessary as it is for Men to believe such a Future Estate, yet it must be acknowledged, that with the Generality of the World this Belief has stood hitherto upon very false,
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First, As to the first whereof, it must needs be, either by an Immediate Declaration of this great Truth (not discoverable by Reason) by a Voice from Heaven,
First, As to the First whereof, it must needs be, either by an Immediate Declaration of this great Truth (not discoverable by Reason) by a Voice from Heaven,
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And as this is undoubtedly sufficient in it self for such a Purpose, so Providence has not been Wanting, partly by Revelation, and partly by Tradition thereupon, to keep alive amongst Men some Perswasion at least of this Important Truth all along;
And as this is undoubtedly sufficient in it self for such a Purpose, so Providence has not been Wanting, partly by Revelation, and partly by Tradition thereupon, to keep alive among Men Some Persuasion At least of this Important Truth all along;
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Nevertheless, such has been the Prevalence of Humane Corruption and Infidelity, as in a great Degree to frustrate all the Impressions, that bare Revelation, or Tradition, could make upon Men's Minds;
Nevertheless, such has been the Prevalence of Humane Corruption and Infidelity, as in a great Degree to frustrate all the Impressions, that bore Revelation, or Tradition, could make upon Men's Minds;
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while they chiefly governed their Belief by the Observation of their Senses, which, from the Daily occurring Instances of Mortality, shew them, that as the Tree fell so it lay :
while they chiefly governed their Belief by the Observation of their Senses, which, from the Daily occurring Instances of Mortality, show them, that as the Tree fell so it lay:
Secondly, The other way therefore of Convincing the World of this momentous Truth (in comparison of which all Science and Philosophy are but Trifles) must be by Exemplification. That is to say, by giving the World an Instance, or Example of it, in some Person,
Secondly, The other Way Therefore of Convincing the World of this momentous Truth (in comparison of which all Science and Philosophy Are but Trifles) must be by Exemplification. That is to say, by giving the World an Instance, or Exampl of it, in Some Person,
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And this, one would think, should be as full and Unexceptionable a Proof that there may be a Resurrection of Men to a future Estate as could be desired.
And this, one would think, should be as full and Unexceptionable a Proof that there may be a Resurrection of Men to a future Estate as could be desired.
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Howbeit, notwithstanding so plain an Address both to Men's Reason and Sense too, neither has this Course, proved so successful for Convincing of the World of a Resurrection from the Dead, and a future Estate consequent thereupon,
Howbeit, notwithstanding so plain an Address both to Men's Reason and Sense too, neither has this Course, proved so successful for Convincing of the World of a Resurrection from the Dead, and a future Estate consequent thereupon,
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so that (as we find it in the 16 th of Luke and last v. ) though they should even see one rise from the Dead they would hardly be perswaded of their own Resurrection.
so that (as we find it in the 16 that of Lycia and last v.) though they should even see one rise from the Dead they would hardly be persuaded of their own Resurrection.
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Such a sad and deplorable hardness of Heart, have Men Sinned themselves into, that nothing shall convince them but what first pleases them, be it never so much a Delusion. Nevertheless the most Wise and Just God is not so to be mocked, who knows, that by Raising Christ from the Dead he has done all that rationally can,
Such a sad and deplorable hardness of Heart, have Men Sinned themselves into, that nothing shall convince them but what First Pleases them, be it never so much a Delusion. Nevertheless the most Wise and Just God is not so to be mocked, who knows, that by Raising christ from the Dead he has done all that rationally can,
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But now, if after all it should be asked, How is Christ's Resurrection a Proof that the rest of Mankind shall rise from the Dead too? I answer, That considered indeed as a bare Instance, or Example, it proves no more,
But now, if After all it should be asked, How is Christ's Resurrection a Proof that the rest of Mankind shall rise from the Dead too? I answer, That considered indeed as a bore Instance, or Exampl, it Proves no more,
but then, if we consider it as an Argument, and a Confirmation of that Doctrine (whereof the Assertion of a General Resurrection makes a principal part) I affirm that so taken it does not only prove, that such a Thing may be, but also, That it actually shall be ;
but then, if we Consider it as an Argument, and a Confirmation of that Doctrine (whereof the Assertion of a General Resurrection makes a principal part) I affirm that so taken it does not only prove, that such a Thing may be, but also, That it actually shall be;
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And thus, as Christ's Resurrection irrefragably proves the Resurrection of the rest of Mankind, so it no less proves Christ himself to have been the Messiah;
And thus, as Christ's Resurrection irrefragably Proves the Resurrection of the rest of Mankind, so it no less Proves christ himself to have been the Messiah;
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And upon this Account we have his Resurrection alledged by St. Peter for the same Purpose, here in the Text, which was part of his Sermon to the Jews, concerning Iesus Christ ;
And upon this Account we have his Resurrection alleged by Saint Peter for the same Purpose, Here in the Text, which was part of his Sermon to the jews, Concerning Iesus christ;
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Thirdly, and Lastly, The Ground of it, which was its absolute Necessity, expressed in these Words, It was not possible that He should be holden of it: and,
Thirdly, and Lastly, The Ground of it, which was its absolute Necessity, expressed in these Words, It was not possible that He should be held of it: and,
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You see the Devil could fetch up nothing of Samuel at the request of Saul, but a shadow and a Resemblance, his Countenance and his Mantle, which yet was not enough to cover the cheat, or to palliate the Illusion.
You see the devil could fetch up nothing of Samuel At the request of Saul, but a shadow and a Resemblance, his Countenance and his Mantle, which yet was not enough to cover the cheat, or to palliate the Illusion.
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2. I come now to the second thing, which is to shew the manner by which God wrought this Resurrection, set forth in those Words, having loosed the Pains of Death.
2. I come now to the second thing, which is to show the manner by which God wrought this Resurrection, Set forth in those Words, having loosed the Pains of Death.
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when those Pains continued not till the Resurrection, but determined and expired in the Death of his Body? Upon which ground it is, that some have affirmed, That Christ descended into the place of the damned;
when those Pains continued not till the Resurrection, but determined and expired in the Death of his Body? Upon which ground it is, that Some have affirmed, That christ descended into the place of the damned;
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and this also with much seeming consonance to that Article of the Creed in which Christ is said to have descended into hell. But to this I answer, That Christ suffered not any such pains in Hell,
and this also with much seeming consonance to that Article of the Creed in which christ is said to have descended into hell. But to this I answer, That christ suffered not any such pains in Hell,
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as the forementioned opinion would pretend, which we may demonstrate from this, That if Christ suffered any of those pains during His abode in the Grave,
as the forementioned opinion would pretend, which we may demonstrate from this, That if christ suffered any of those pains during His Abided in the Grave,
And then, for answer to what was alledged from the Antient Copies, it is to be observed that the word NONLATINALPHABET (which some render Hell, ) indifferently signifies also the Grave, and a state of Death. And Lastly,
And then, for answer to what was alleged from the Ancient Copies, it is to be observed that the word (which Some render Hell,) indifferently signifies also the Grave, and a state of Death. And Lastly,
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Whereby as his Burial signified his entrance into the grave; So his descending into Hell signified his continuance there and subjection to that Estate.
Whereby as his Burial signified his Entrance into the grave; So his descending into Hell signified his Continuance there and subjection to that Estate.
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But however, that his descending into Hell mentioned in the Creed cannot signify his Local descent into the place of the Damned, the former Argument disproving his suffering the Pains of Hell, will by an easy Change of the Terms sufficiently evince this also.
But however, that his descending into Hell mentioned in the Creed cannot signify his Local descent into the place of the Damned, the former Argument disproving his suffering the Pains of Hell, will by an easy Change of the Terms sufficiently evince this also.
since that which is Infinite and fills all places could not acquire any new place. And as for his Soul, that was in Paradise, and his body was laid in the Grave ;
since that which is Infinite and fills all places could not acquire any new place. And as for his Soul, that was in Paradise, and his body was laid in the Grave;
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and being so, what part of Chirst could descend into Hell, (the whole Christ being thus disposed of) needs a more than Ordinary apprehension to conceive.
and being so, what part of Christ could descend into Hell, (the Whole christ being thus disposed of) needs a more than Ordinary apprehension to conceive.
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and in the English by Pains, in the Hebrew signifies not only pain, but also a cord or band, according to which it is very easy and proper to conceive, that the Resurrection discharged Christ from the bands of Death :
and in the English by Pains, in the Hebrew signifies not only pain, but also a cord or band, according to which it is very easy and proper to conceive, that the Resurrection discharged christ from the bans of Death:
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as of NONLATINALPHABET having loosed, which is properly applicable to bands and not to pains ; as also of NONLATINALPHABET, which signifies properly to be bound with some cord or band ;
as of having loosed, which is properly applicable to bans and not to pains; as also of, which signifies properly to be bound with Some cord or band;
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Secondly, Because the Evangelist St. Luke follows the Translation of the Septuagint, (who little minding the Hebrew pointings rendred the Word NONLATINALPHABET not by NONLATINALPHABET Cords or Bands but by NONLATINALPHABET Pains ) we are therefore not to baulk so great an Authority,
Secondly, Because the Evangelist Saint Lycia follows the translation of the septuagint, (who little minding the Hebrew pointings rendered the Word not by Cords or Bans but by Pains) we Are Therefore not to balk so great an authority,
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and so the Resurrection loosed Christ from a painful Death, not indeed painful in sensu Composito, as if it were so at the time of his release from it,
and so the Resurrection loosed christ from a painful Death, not indeed painful in sensu Composito, as if it were so At the time of his release from it,
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Captivity under Death and the Grave was the Effect and Consequent of those Pains, and therefore the same Deliverance which discharged Christ from the one might not improperly be said to loose Him from the other.
Captivity under Death and the Grave was the Effect and Consequent of those Pains, and Therefore the same Deliverance which discharged christ from the one might not improperly be said to lose Him from the other.
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namely, The Ground of Christ's Resurrection, which was its absolute Necessity, expressed in these Words, Because it was not possible that He should be holden of it :
namely, The Ground of Christ's Resurrection, which was its absolute Necessity, expressed in these Words, Because it was not possible that He should be held of it:
because of his Innocence, (as Grotius precariously, and to serve an Hypothesis, would have the word NONLATINALPHABET here signify) but it was absolutely necessary that he should not,
Because of his Innocence, (as Grotius precariously, and to serve an Hypothesis, would have the word Here signify) but it was absolutely necessary that he should not,
And accordingly this Impossibility was founded upon these Five Things. 1. The Union of Christ's Humane Nature to the Divine. 2. God's Immutability. 3. His Justice. 4. The Necessity of Christ's being believed upon. 5. And Lastly, the Nature of his Priesthood.
And accordingly this Impossibility was founded upon these Five Things. 1. The union of Christ's Humane Nature to the Divine. 2. God's Immutability. 3. His justice. 4. The Necessity of Christ's being believed upon. 5. And Lastly, the Nature of his Priesthood.
And if so, is it imaginable that the Son of God could have one of his Natures rent wholly from his Person ? His Divinity (as it were) buoyed up his sinking Humanity ;
And if so, is it imaginable that the Son of God could have one of his Nature's rend wholly from his Person? His Divinity (as it were) buoyed up his sinking Humanity;
and much less forced out of his Orb. It is a Mystery to be admired, that any thing belonging to the Person of Christ should suffer, but it is a Paradox to be exploded that it should perish. For surely that Nature which diffusing it self throughout the Universe communicates an enlivening Influence to every part of it,
and much less forced out of his Orb. It is a Mystery to be admired, that any thing belonging to the Person of christ should suffer, but it is a Paradox to be exploded that it should perish. For surely that Nature which diffusing it self throughout the Universe communicates an enlivening Influence to every part of it,
and quickens the least spire of grass according to the measure of its Nature, and the proportion of its capacity, would not wholly leave a Nature assumed into its Bosom,
and quickens the least spire of grass according to the measure of its Nature, and the proportion of its capacity, would not wholly leave a Nature assumed into its Bosom,
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surely Man so privileg'd and advanced, cannot for ever lie under Death, without an insufferable invasion upon the entireness of that Glorious Person, whose Perfection is as inviolable, as it is incomprehensible.
surely Man so privileged and advanced, cannot for ever lie under Death, without an insufferable invasion upon the entireness of that Glorious Person, whose Perfection is as inviolable, as it is incomprehensible.
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2. The Second Ground of the Impossibility of Christ's continuance under Death, was that Great and Glorious Attribute of God, His Immutability. Christ's Resurrection was founded upon the same bottom with the consolation and Salvation of Believers, expressed in that full declaration made by God of Himself. Mala. 3.6. I the Lord change not:
2. The Second Ground of the Impossibility of Christ's Continuance under Death, was that Great and Glorious Attribute of God, His Immutability. Christ's Resurrection was founded upon the same bottom with the consolation and Salvation of Believers, expressed in that full declaration made by God of Himself. Mala. 3.6. I the Lord change not:
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For can we imagine that Christ's Resurrection was not decreed as well as his Death and sufferings? and these in the 23. v. of this Chapter are expresly said, to have been determined by God.
For can we imagine that Christ's Resurrection was not decreed as well as his Death and sufferings? and these in the 23. v. of this Chapter Are expressly said, to have been determined by God.
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and in a word even Death it self must receive its Doom. From all which it is manifest, That where there is a Divine Decree, there is always an Omnipotence to second it;
and in a word even Death it self must receive its Doom. From all which it is manifest, That where there is a Divine decree, there is always an Omnipotence to second it;
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In what a clear Prophecy was this foretold, and dictated by that Spirit, which could not lye? Psalm 16.10. Thou shalt not suffer Thy Holy One to see corruption.
In what a clear Prophecy was this foretold, and dictated by that Spirit, which could not lie? Psalm 16.10. Thou shalt not suffer Thy Holy One to see corruption.
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All things that are written in the Prophets concerning Me (says Christ) must come to pass. And surely then the most Illustrious Passage that concerned him could not remain under an uncertainty and contingency of event.
All things that Are written in the prophets Concerning Me (Says christ) must come to pass. And surely then the most Illustrious Passage that concerned him could not remain under an uncertainty and contingency of event.
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and a much greater clearness to our Reason, be affirmed of Christ, that therefore Death could not hold him, because the Kingly Prophet had long before sung the Triumphs of His glorious Resurrection in the forementioned Prediction.
and a much greater clearness to our Reason, be affirmed of christ, that Therefore Death could not hold him, Because the Kingly Prophet had long before sung the Triumphos of His glorious Resurrection in the forementioned Prediction.
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and whatsoever is Necessary, the contrary of it is so far Impossible. But when I say that the Divine decree or promise imprints a Necessity upon things;
and whatsoever is Necessary, the contrary of it is so Far Impossible. But when I say that the Divine Decree or promise imprints a Necessity upon things;
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it may to prevent misapprehension be needful to Explain what kind of Necessity this is, that so the liberty of second Causes be not thereby wholly cashiered and took away.
it may to prevent misapprehension be needful to Explain what kind of Necessity this is, that so the liberty of second Causes be not thereby wholly Cashiered and took away.
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for as much as the certainty of knowledge depends upon the certainty of the thing known. And in this sence it is, that God's decree and promise give a necessary Existence to the thing decreed or promised, that is to say, they infer it by a necessary infallible consequence:
for as much as the certainty of knowledge depends upon the certainty of the thing known. And in this sense it is, that God's Decree and promise give a necessary Existence to the thing decreed or promised, that is to say, they infer it by a necessary infallible consequence:
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and Christ as a Person paying down a recompence or satisfaction for Sin. For though Christ was as pure and undefiled with the least spot of Sin as purity and innocence it self:
and christ as a Person paying down a recompense or satisfaction for Sin. For though christ was as pure and undefiled with the least spot of since as purity and innocence it self:
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For what had this been else but to keep him in Prison after the debt was paid? Satisfaction disarms Justice and payment cancells the Bond. And that which Christ exhibited was full measure pressed down and runing over,
For what had this been Else but to keep him in Prison After the debt was paid? Satisfaction disarms justice and payment cancels the Bond. And that which christ exhibited was full measure pressed down and runing over,
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and even that Justice which was Infinite, was yet circumscribed within the inviolable limits of what was due. Otherwise guilt would even grow out of expiation, the reckoning be enflamed by being paid,
and even that justice which was Infinite, was yet circumscribed within the inviolable Limits of what was due. Otherwise guilt would even grow out of expiation, the reckoning be inflamed by being paid,
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4. The Fourth Ground of the Impossibility of Christ's perpetual continuance under Death was the Necessity of his being Believed in as a Saviour, and the impossibility of his being so without rising from the dead.
4. The Fourth Ground of the Impossibility of Christ's perpetual Continuance under Death was the Necessity of his being Believed in as a Saviour, and the impossibility of his being so without rising from the dead.
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As Christ by his Death paid down a Satisfaction for Sin, so it was necessary that it should be declared to the World by such Arguments as might found a Rational Belief of it;
As christ by his Death paid down a Satisfaction for since, so it was necessary that it should be declared to the World by such Arguments as might found a Rational Belief of it;
But how could the World believe that he fully had satisfyed for Sin, so long as they saw Death, the known wages of Sin, maintain its full force and power over him, holding him,
But how could the World believe that he Fully had satisfied for since, so long as they saw Death, the known wages of since, maintain its full force and power over him, holding him,
like an obnoxious Person, in Durance and Captivity? When a Man is once imprison'd for debt, none can conclude the debt either paid by him or forgiven to him,
like an obnoxious Person, in Durance and Captivity? When a Man is once imprisoned for debt, none can conclude the debt either paid by him or forgiven to him,
Who could believe Christ to have been a God and a Saviour while he was hanging upon the Tree? A dying, crucified God, a Saviour of the World who could not save himself, would have been exploded by the Universal consent of Reason as an horrible Paradox and absurdity.
Who could believe christ to have been a God and a Saviour while he was hanging upon the Tree? A dying, Crucified God, a Saviour of the World who could not save himself, would have been exploded by the Universal consent of Reason as an horrible Paradox and absurdity.
Had not the Resurrection followed the Crucifixion, that scoff of the Jews had stood as an unanswerable Argument against him. Mark 15.31. Himself He cannot save ;
Had not the Resurrection followed the Crucifixion, that scoff of the jews had stood as an unanswerable Argument against him. Mark 15.31. Himself He cannot save;
as imagine that a dead body, continuing such, should be able to Triumph over Sin and Death, which so potently Triumphs over the Living. The discourse of the Two Disciples going to Emmaus, and expecting no such thing as a Resurrection, was upon that supposition hugely rational, and significant. Luk. 24.21. We trusted (said they) that this had been He who should have redeemed Israel:
as imagine that a dead body, Continuing such, should be able to Triumph over since and Death, which so potently Triumphos over the Living. The discourse of the Two Disciples going to Emmaus, and expecting no such thing as a Resurrection, was upon that supposition hugely rational, and significant. Luk. 24.21. We trusted (said they) that this had been He who should have redeemed Israel:
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For they could not imagine that a breathless carcase could chase away the Roman Eagles, and so recover the Kingdom and Nation of the Jews, from under their subjection;
For they could not imagine that a breathless carcase could chase away the Roman Eagles, and so recover the Kingdom and nation of the jews, from under their subjection;
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For how could such an one break the Kingdom of darkness and set his Foot upon Principalities and Powers, and Spiritual Wickednesses in High places, Who himself fell a Sacrifice to the wickedness of mortal Men;
For how could such an one break the Kingdom of darkness and Set his Foot upon Principalities and Powers, and Spiritual Wickednesses in High places, Who himself fell a Sacrifice to the wickedness of Mortal Men;
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5. The Fifth, and Last Ground of the Impossibility of Christ's perpetual continuance under a State of Death was the Nature of the Priesthood, which he had took upon him. The Apostle, Heb. 8.4. says, That if He were upon Earth He should not be a Priest.
5. The Fifth, and Last Ground of the Impossibility of Christ's perpetual Continuance under a State of Death was the Nature of the Priesthood, which he had took upon him. The Apostle, Hebrew 8.4. Says, That if He were upon Earth He should not be a Priest.
in which the Priest first slew the Lamb, and then with the bloud of it entred into the Holy of Holies, there to appear before God in the behalf of the People.
in which the Priest First slew the Lamb, and then with the blood of it entered into the Holy of Holies, there to appear before God in the behalf of the People.
Upon which Account the Apostle, to express his fitness for the Priesthood infinitely beyond any of the Sons of Aaron, states it upon this, Heb. 7.25. That He lives for ever to make intercession for us, and upon that very score also is able to save to the uttermost.
Upon which Account the Apostle, to express his fitness for the Priesthood infinitely beyond any of the Sons of Aaron, states it upon this, Hebrew 7.25. That He lives for ever to make Intercession for us, and upon that very score also is able to save to the uttermost.
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But surely the dead could not intercede for the Living, nor was the Grave a Sanctum Sanctorum. Had not Christ risen again, His bloud indeed might have cryed for Vengeance upon his Murderers,
But surely the dead could not intercede for the Living, nor was the Grave a Sanctum Sanctorum. Had not christ risen again, His blood indeed might have cried for Vengeance upon his Murderers,
Ever since Christ ascended into Heaven, He has been pursuing the great Work begun by him upon the Cross, and applying the vertue of his Sacrifice to those for whom it was offer'd.
Ever since christ ascended into Heaven, He has been pursuing the great Work begun by him upon the Cross, and applying the virtue of his Sacrifice to those for whom it was offered.
It is affirmed by some, and that not without great probability of Reason, That the Souls of the Saints who dyed before Christ's resurrection did not actually enter into a State of Compleat Glory till Christ the Great Captain of their Salvation upon his Ascension first entred into it himself,
It is affirmed by Some, and that not without great probability of Reason, That the Souls of the Saints who died before Christ's resurrection did not actually enter into a State of Complete Glory till christ the Great Captain of their Salvation upon his Ascension First entered into it himself,
And thus I have given five several reasons, why it was not possible that a State of Death should finally prevail over Christ, which was the thing to be proved.
And thus I have given five several Reasons, why it was not possible that a State of Death should finally prevail over christ, which was the thing to be proved.
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And I have nothing further to recommend to your consideration, but only Two things, which the very Nature of the Subject seems of it self to imprint upon all pious Minds.
And I have nothing further to recommend to your consideration, but only Two things, which the very Nature of the Subject seems of it self to imprint upon all pious Minds.
and to suffer, and die, and at length rise again, only to render us the more secure and confident in our Sins? Would he neither see, nor endure any Corruption in his Dead Body, that we should harbour all the Filth and Corruption imaginable in our Immortal Souls? Did he Conquer and Triumph over Death, that we should be the Slaves and Captives of that which is worse than Death? Christ has declared that he will dwell in those, whom he assumes into the Society of his Mystical Body:
and to suffer, and die, and At length rise again, only to render us the more secure and confident in our Sins? Would he neither see, nor endure any Corruption in his Dead Body, that we should harbour all the Filth and Corruption imaginable in our Immortal Souls? Did he Conquer and Triumph over Death, that we should be the Slaves and Captives of that which is Worse than Death? christ has declared that he will dwell in those, whom he assumes into the Society of his Mystical Body:
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But can we think, that he who passed from a clean, new Sepulchre into an Heavenly Mansion, will descend from thence to take up his Habitation in the Rotten Sepulchre of an heart possessed and polluted with the Love of that which he infinitely Hates ? It will little avail us, That Christ rose from a Temporal Death unless we also rise from a Spiritual. For those who do not Imitate as well as Believe Christ's Resurrection, must expect no benefit by it.
But can we think, that he who passed from a clean, new Sepulchre into an Heavenly Mansion, will descend from thence to take up his Habitation in the Rotten Sepulchre of an heart possessed and polluted with the Love of that which he infinitely Hates? It will little avail us, That christ rose from a Temporal Death unless we also rise from a Spiritual. For those who do not Imitate as well as Believe Christ's Resurrection, must expect no benefit by it.
2. Christ's Resurrection is an high and Soveraign Consolation against Death. Death we know is the Grand Enemy of Mankind, the Merciless Tyrant over Nature, and the King of Terrors.
2. Christ's Resurrection is an high and Sovereign Consolation against Death. Death we know is the Grand Enemy of Mankind, the Merciless Tyrant over Nature, and the King of Terrors.
And if we by a through Conquest of our Sins, and Rising from them can be but able to say, O Sin where is thy Power? We may very Rationally and Warrantably, say thereupon, O Death where is thy Sting? So that when we come to resign back these frail Bodies, these Vessels of Mortality to the Dust from whence they were taken, we may yet say of our Souls as Christ did of the Damosel whom he raised up, That she was not dead, but only Slept ;
And if we by a through Conquest of our Sins, and Rising from them can be but able to say, Oh since where is thy Power? We may very Rationally and Warrantably, say thereupon, Oh Death where is thy Sting? So that when we come to resign back these frail Bodies, these Vessels of Mortality to the Dust from whence they were taken, we may yet say of our Souls as christ did of the Damosel whom he raised up, That she was not dead, but only Slept;
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And Christ is already risen, and gone before, to prepare Mansions for all those who belong to him under that High Relation, That where He is, They (to their Eternal Comfort) may be also, rejoycing and singing Praises and Hallelujahs to him who sitteth upon the Throne,
And christ is already risen, and gone before, to prepare Mansions for all those who belong to him under that High Relation, That where He is, They (to their Eternal Comfort) may be also, rejoicing and singing Praises and Hallelujahs to him who Sitteth upon the Throne,
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OUR Blessed Saviour having Newly Changed his Crown of Thorns, for a Crown of Glory, and ascending up on high took Possession of his Royal Estate and Soveraignty;
OUR Blessed Saviour having Newly Changed his Crown of Thorns, for a Crown of Glory, and ascending up on high took Possession of his Royal Estate and Sovereignty;
Now the summ of this his Glorious Negotiation was to Confirm, and ratifie Christ's Doctrine, to seal the New Charter of the Worlds Blessedness given by Christ Himself,
Now the sum of this his Glorious Negotiation was to Confirm, and ratify Christ's Doctrine, to seal the New Charter of the World's Blessedness given by christ Himself,
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and Certainly, it was not a greater Work first to Publish, than it was afterwards to Confirm it. For Christianity, being a Religion, made up of Truth, and Miracle, could not Receive its Growth from any Power less than that, which first gave it its Birth. And being withal a Doctrine Contrary to Corrupt Nature,
and Certainly, it was not a greater Work First to Publish, than it was afterwards to Confirm it. For Christianity, being a Religion, made up of Truth, and Miracle, could not Receive its Growth from any Power less than that, which First gave it its Birth. And being withal a Doctrine Contrary to Corrupt Nature,
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such an one, as should, at the same time, both Instruct and Astonish ; and baffle the Disputes of Reason by the Obvious overpowering Convictions of Sense.
such an one, as should, At the same time, both Instruct and Astonish; and baffle the Disputes of Reason by the Obvious overpowering Convictions of Sense.
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And this was the Design of the Spirit's Mission. That the same Holy Ghost, who had given Christ his Conception, might now give Christianity its Confirmation. And this he did by that wonderful and various Effusion of his Miraculous Gifts upon the first Messengers,
And this was the Design of the Spirit's Mission. That the same Holy Ghost, who had given christ his Conception, might now give Christianity its Confirmation. And this he did by that wondered and various Effusion of his Miraculous Gifts upon the First Messengers,
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and Improvements, which the said faculties shall attain unto by their Respective Operations. For that which gives the form, gives also the Consequents of that form ;
and Improvements, which the said faculties shall attain unto by their Respective Operations. For that which gives the from, gives also the Consequents of that from;
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But undoubtedly, God does not only give the Power, but also vouchsafes an Active Influence, and Concurrence to the production of every particular Action, so far,
But undoubtedly, God does not only give the Power, but also vouchsafes an Active Influence, and Concurrence to the production of every particular Actium, so Far,
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And therefore, in all acquired Gifts, or Habits, such as are those of Philosophy, Oratory, or Divinity, we are properly NONLATINALPHABET Co-workers with God. And God ordinarily gives them to none,
And Therefore, in all acquired Gifts, or Habits, such as Are those of Philosophy, Oratory, or Divinity, we Are properly Coworkers with God. And God ordinarily gives them to none,
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And to imagine the Contrary, is all one, as if a Man should think to be a Scholar, barely by his Master's Teaching, without his own Learning. In all these Cases, God is ready to do his Part,
And to imagine the Contrary, is all one, as if a Man should think to be a Scholar, barely by his Masters Teaching, without his own Learning. In all these Cases, God is ready to do his Part,
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Secondly, The other sort of the Spirit's Gifts are Extraordinary. Which are so absolutely and entirely from God, that the Soul, into which they are Conveyed, Contributes nothing to the obtaining of them but a bare Reception:
Secondly, The other sort of the Spirit's Gifts Are Extraordinary. Which Are so absolutely and entirely from God, that the Soul, into which they Are Conveyed, Contributes nothing to the obtaining of them but a bore Reception:
in as much, as these were Immediate Emanations from, and peculiar Effects of an Infinite and Divine Power. Such a Power could not be made habitually to inhere, and reside in the Apostles;
in as much, as these were Immediate Emanations from, and peculiar Effects of an Infinite and Divine Power. Such a Power could not be made habitually to inhere, and reside in the Apostles;
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that is, by intermittent Returns and Ecstasies, by Occasional Raptures and Revelations ; as is clear from what we read of the Prophets in the Old Testament.
that is, by intermittent Returns and Ecstasies, by Occasional Raptures and Revelations; as is clear from what we read of the prophets in the Old Testament.
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And here, I doubt not, but some will be apt to enquire, how long these extraordinary, and miraculous Gifts Continued in the Church? For the Resolution of which, the very Nature of the Thing it self will suggest thus much, That the Conferring of these Gifts, being in order to the Establishment of a Church,
And Here, I doubt not, but Some will be apt to inquire, how long these extraordinary, and miraculous Gifts Continued in the Church? For the Resolution of which, the very Nature of the Thing it self will suggest thus much, That the Conferring of these Gifts, being in order to the Establishment of a Church,
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and the settling of a New Religion in the World, their Duration was to be proportioned to the Need, which that New Religion had of such Credentials, and Instruments of Confirmation.
and the settling of a New Religion in the World, their Duration was to be proportioned to the Need, which that New Religion had of such Credentials, and Instruments of Confirmation.
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and Prepossession of Two Contrary Religions, but both of them Equally bent, and set against That, to wit, Gentilism, and Iudaism. Which Prejudices nothing could Conquer,
and Prepossession of Two Contrary Religions, but both of them Equally bent, and Set against That, to wit, Gentilism, and Judaism. Which Prejudices nothing could Conquer,
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But when these Prejudices were once Removed, by the Actual Entertainment of, and Submission to the Christian Faith, there could not be the same use or need of Miracles then, which there was before.
But when these Prejudices were once Removed, by the Actual Entertainment of, and Submission to the Christian Faith, there could not be the same use or need of Miracles then, which there was before.
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they were not by their Continuance to thwart their Design, nor to be made Common by their Being Perpetual. The Exact period of their Duration can hardly be assigned;
they were not by their Continuance to thwart their Design, nor to be made Common by their Being Perpetual. The Exact Period of their Duration can hardly be assigned;
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as we may gather from the several Ages of those Eminent Fathers and Christian Writers, who have so freely given in their Testimony Concerning the ejecting of evil Spirits from Persons Possessed,
as we may gather from the several Ages of those Eminent Father's and Christian Writers, who have so freely given in their Testimony Concerning the ejecting of evil Spirits from Persons Possessed,
All these, I say, according to the Times they lived in, speak of this Power of Casting out Devils (but more Especially Tertullian in the Twenty third Chapter of his Apologetick) with so much Assurance, that it must needs prove it to have been very frequent amongst the Christians in those days;
All these, I say, according to the Times they lived in, speak of this Power of Casting out Devils (but more Especially Tertullian in the Twenty third Chapter of his Apologetic) with so much Assurance, that it must needs prove it to have been very frequent among the Christians in those days;
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For when the Spiritual Building is Consummate, and not only the Corner Stone laid, but the Superstructure also finished, to what Purpose should the Scaffolds any longer stand? Which when they leave off to Contribute to the Building, can serve for little else but to upbraid the folly of the Builder.
For when the Spiritual Building is Consummate, and not only the Corner Stone laid, but the Superstructure also finished, to what Purpose should the Scaffolds any longer stand? Which when they leave off to Contribute to the Building, can serve for little Else but to upbraid the folly of the Builder.
and disagreeably to themselves, if, for ever after, they should stick at any advantageous Absurdity; these, I say hold, that the Gift of Miracles still continues ordinary in their Church;
and disagreeably to themselves, if, for ever After, they should stick At any advantageous Absurdity; these, I say hold, that the Gift of Miracles still continues ordinary in their Church;
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Where, if by the Christian they mean their own Popish Religion, I am so fully of their mind, that I think, there is need, not only of Daily, but even of hourly, or rather continual Miracles, to Confirm it;
Where, if by the Christian they mean their own Popish Religion, I am so Fully of their mind, that I think, there is need, not only of Daily, but even of hourly, or rather continual Miracles, to Confirm it;
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as it hardens the Iews, and Mahumetans with a desperate, Invincible Prejudice against Christianity ; as a Thing as false as those Miracles, which they see it recommended by;
as it hardens the Iews, and Mahumetans with a desperate, Invincible Prejudice against Christianity; as a Thing as false as those Miracles, which they see it recommended by;
being Apt to Think (as even these Impostors also pretend) that the very Miracles of the Apostles might be of the same Nature, with those which they see daily Acted by these Spiritual Juglers:
being Apt to Think (as even these Impostors also pretend) that the very Miracles of the Apostles might be of the same Nature, with those which they see daily Acted by these Spiritual Jugglers:
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Whereas our Saviour Himself laid the main Stress and Credit of his Gospel, and of his Mission from God, upon his Miracles. The Works that I do (says He) bear Witness of me, John 10.25.
Whereas our Saviour Himself laid the main Stress and Credit of his Gospel, and of his Mission from God, upon his Miracles. The Works that I do (Says He) bear Witness of me, John 10.25.
So these Miracle-Mongers •aving alarm'd the World round about t•em to a discernment of their Tricks, w•en they came afterwards to Preach Christianity, especially to Infidels, and to pre•• it upon Men's belief in the strength of those Miraculous Works which were truely and really done by Christ;
So these Miracle-Mongers •aving alarmed the World round about t•em to a discernment of their Tricks, w•en they Come afterwards to Preach Christianity, especially to Infidels, and to pre•• it upon Men's belief in the strength of those Miraculous Works which were truly and really done by christ;
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and fictitious, and leaves the minds of Men locked up under a fixed, obstinate, and impregnable Infidelity. Such a fatal blow has the Legerdemain of those Wretches given to the Christian Religion,
and fictitious, and leaves the minds of Men locked up under a fixed, obstinate, and impregnable Infidelity. Such a fatal blow has the Legerdemain of those Wretches given to the Christian Religion,
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and such jealousies have they raised in some Men's Thoughts against it, by their false Miracles and Fabulous Stories of the Romantick feats of their Pretended Saints.
and such jealousies have they raised in Some Men's Thoughts against it, by their false Miracles and Fabulous Stories of the Romantic feats of their Pretended Saints.
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2. Pass we now to the second Thing proposed, which is to shew, what is meant by this Diversity of Gifts, mentioned in the Text. It Imports, I conceive these Two Things. 1. Something by way of Affirmation, which is Variety. 2. Something by way of Negation, which is Contrariety.
2. Pass we now to the second Thing proposed, which is to show, what is meant by this Diversity of Gifts, mentioned in the Text. It Imports, I conceive these Two Things. 1. Something by Way of Affirmation, which is Variety. 2. Something by Way of Negation, which is Contrariety.
For as the same Apostle discourses in the two next verses, Are all Apostles? Are all Prophets? Are all Teachers? Are all Workers of Miracles? Have all the Gift of Healing? Do all Speak with Tongues? Do all Interpret? No;
For as the same Apostle discourses in the two next Verses, are all Apostles? are all prophets? are all Teachers? are all Workers of Miracles? Have all the Gift of Healing? Do all Speak with Tongues? Do all Interpret? No;
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nor is a Nimble Tongue always attended with a strong and a steady Head. If all were Preachers, who should Govern? or rather indeed, who could be governed? If the Body of the Church were all Ear, Men would be only hearers of the Word, and where would then be the Doers ? For such, I am sure, we are most to seek for in our days, in which, sad experience shews that Hearing of Sermons has, with most, swallowed up and devoured the Practice of them;
nor is a Nimble Tongue always attended with a strong and a steady Head. If all were Preachers, who should Govern? or rather indeed, who could be governed? If the Body of the Church were all Ear, Men would be only hearers of the Word, and where would then be the Doers? For such, I am sure, we Are most to seek for in our days, in which, sad experience shows that Hearing of Sermons has, with most, swallowed up and devoured the Practice of them;
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Amongst which some are of a Sanguine, Chearful, and Debonair Disposition, having their Imaginations, for the most part, filled and taken up with Pleasing Ideas, and Images of Things;
among which Some Are of a Sanguine, Cheerful, and Debonair Disposition, having their Imaginations, for the most part, filled and taken up with Pleasing Ideas, and Images of Things;
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in the Austerities of Repentance and Mortification, in a Retirement from the World, and a settled Composure of their Thoughts to self-reflexion and meditation.
in the Austerities of Repentance and Mortification, in a Retirement from the World, and a settled Composure of their Thoughts to self-reflection and meditation.
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And this is so great a Work, that there are not many, whose Minds and Tempers are Capable of it, who yet may be serviceable enough to the Church in other Things.
And this is so great a Work, that there Are not many, whose Minds and Tempers Are Capable of it, who yet may be serviceable enough to the Church in other Things.
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And it is the same Thoughtful and reserved Temper of Spirit, which must enable others to serve the Church in the hard and controversial parts of Religion.
And it is the same Thoughtful and reserved Temper of Spirit, which must enable Others to serve the Church in the hard and controversial parts of Religion.
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or than a Man can defend Himself with his Tongue, when his Enemy comes against Him with his Sword. And therefore, great pity it is, that such as God has eminently and peculiarly furnished,
or than a Man can defend Himself with his Tongue, when his Enemy comes against Him with his Sword. And Therefore, great pity it is, that such as God has eminently and peculiarly furnished,
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it being all one, as if, when a Town is besieged, the Governour of it, should call off a Valiant and expert Souldier from the Walls, to sing Him a Song or Play Him a Lesson upon the Violin at a Banquet,
it being all one, as if, when a Town is besieged, the Governor of it, should call off a Valiant and expert Soldier from the Walls, to sing Him a Song or Play Him a lesson upon the Violin At a Banquet,
And many Excellent Persons, because they cannot make a Noise with Chapter and Verse, and Harangue it twice a Day to factious Trades-Men, and Ignorant Old Women, are esteemed of as Nothing,
And many Excellent Persons, Because they cannot make a Noise with Chapter and Verse, and Harangue it twice a Day to factious Trades-Men, and Ignorant Old Women, Are esteemed of as Nothing,
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But for all these false Notions, and wrong measures of Things and Persons, so scandalously prevalent amongst us, Wisdom (as our Saviour tells us) is and will be justified of Her Children.
But for all these false Notions, and wrong measures of Things and Persons, so scandalously prevalent among us, Wisdom (as our Saviour tells us) is and will be justified of Her Children.
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that they should be cut and launced if they cannot otherwise be Cured, and that the Terrible Trump of the last Iudgment should be always Sounding in their Ears,
that they should be Cut and lanced if they cannot otherwise be Cured, and that the Terrible Trump of the last Judgement should be always Sounding in their Ears,
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Let Ministers threaten Death and Destruction even to the very worst of Men in such a manner, that it may appear to all their sober Hearers, that they do not desire, but fear that these dreadful Things should come to pass:
Let Ministers threaten Death and Destruction even to the very worst of Men in such a manner, that it may appear to all their Sobrium Hearers, that they do not desire, but Fear that these dreadful Things should come to pass:
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let them declare God's Wrath against the hardened and impenitent, as I have seen a Iudge Condemn a Malefactor, with Tears in his Eyes: for surely much more should a dispenser of the Word, while he is pronouncing the infinitely more killing Sentence of the Divine Law, grieve with an inward, bleeding compassion for the misery of those forlorn Wretches, whom it is like to pass upon.
let them declare God's Wrath against the hardened and impenitent, as I have seen a Judge Condemn a Malefactor, with Tears in his Eyes: for surely much more should a dispenser of the Word, while he is pronouncing the infinitely more killing Sentence of the Divine Law, grieve with an inward, bleeding compassion for the misery of those forlorn Wretches, whom it is like to pass upon.
to bind up the broken hearted, to speak Comfort, and Refreshment to the weary, and to take off the Burden from the heavy Laden. Nature it self seems peculiarly to have fitted such for the dispensations of Grace. And when they are once put into the Ministry, they are (as it were) marked and singled out by Providence, to do those benign Offices to the Souls of Men, which Persons of a rougher,
to bind up the broken hearted, to speak Comfort, and Refreshment to the weary, and to take off the Burden from the heavy Laden. Nature it self seems peculiarly to have fitted such for the dispensations of Grace. And when they Are once put into the Ministry, they Are (as it were) marked and singled out by Providence, to do those benign Offices to the Souls of Men, which Persons of a rougher,
These are the Men, whom God pitches upon for the Heraulds of his Mercy, with a peculiar Emphasis and felicity of Address, to proclaim and issue out the pardons of the Gospel, to close up the wounds which the Legal Preacher had made, to bath and supple them with the Oyl of Gladness ;
These Are the Men, whom God pitches upon for the Heralds of his Mercy, with a peculiar Emphasis and felicity of Address, to proclaim and issue out the Pardons of the Gospel, to close up the wounds which the Legal Preacher had made, to both and supple them with the Oil of Gladness;
There can be no Composition in any thing, without some multiplicity and diversity of Parts: and therefore we have a Catalogue of those Gifts, which did (as it were) compound and make up the Primitive Church in the 8, 9, and 10 th verses of this 12 th Chapter of the 1 st to the Corinthians.
There can be no Composition in any thing, without Some Multiplicity and diversity of Parts: and Therefore we have a Catalogue of those Gifts, which did (as it were) compound and make up the Primitive Church in the 8, 9, and 10 that Verses of this 12 that Chapter of the 1 Saint to the Corinthians.
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and indeed so many and various were the Gifts poured out by the Spirit of God upon the first Preachers of the Gospel, that there is need almost of the Gift of Tongues to rehearse them.
and indeed so many and various were the Gifts poured out by the Spirit of God upon the First Preachers of the Gospel, that there is need almost of the Gift of Tongues to rehearse them.
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and, as there were several Orders of Priests and Levites belonging to it, so they had their several Offices, their several Chambers and Apartments in that Temple.
and, as there were several Order of Priests and Levites belonging to it, so they had their several Offices, their several Chambers and Apartments in that Temple.
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No, they are all for lying in the Dust before God, (as their word is,) and therefore will have nothing but Dust and Nastiness for the Churches Furniture:
No, they Are all for lying in the Dust before God, (as their word is,) and Therefore will have nothing but Dust and Nastiness for the Churches Furniture:
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and mean Condition of the Church, but, that in this, they do not so much speak their Devotion as their Education: it being generally found that a slovenly way of breeding disposes Men to a kind of slovenly Religion.
and mean Condition of the Church, but, that in this, they do not so much speak their Devotion as their Education: it being generally found that a slovenly Way of breeding disposes Men to a kind of slovenly Religion.
and the Variety of their Influences? and then for the Earth here below and those who dwell therein, certainly we might live, without the Plumes of Peacocks,
and the Variety of their Influences? and then for the Earth Here below and those who dwell therein, Certainly we might live, without the Plumes of Peacocks,
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without so many different Odors, so many several Tastes, and such an Infinite diversity of Airs and Sounds. But where would then be the glory and lustre of the Universe? the flourish and gaiety of Nature? if our Senses were forced to be always poring upon the same Things, without the Diversion of Change,
without so many different Odours, so many several Tastes, and such an Infinite diversity of Airs and Sounds. But where would then be the glory and lustre of the Universe? the flourish and gaiety of Nature? if our Senses were forced to be always poring upon the same Things, without the Diversion of Change,
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and great Concernments of the Church? and moreover, does not such a Liberal Effusion of Gifts equally Argue both the Power and the Bounty of the Giver? Number, and multitude are the signs of Riches, and the materials of Plenty ;
and great Concernments of the Church? and moreover, does not such a Liberal Effusion of Gifts equally Argue both the Power and the Bounty of the Giver? Number, and multitude Are the Signs of Riches, and the materials of Plenty;
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but they are not opposite. There is no Jarr, no Combat, or Contest between them, but all are disposed of with mutual Agreements, and a happy subordination:
but they Are not opposite. There is no Jarr, no Combat, or Contest between them, but all Are disposed of with mutual Agreements, and a happy subordination:
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but the Principal of them come within these two sorts. 1. Macedonius and his followers, who allowed Him to be a Person, but denyed his Deity. Affirming Him to be the Chief Angel, the supreme and most Excellent of those Blessed Spirits, imployed by God in Administring the Affairs of the Church,
but the Principal of them come within these two sorts. 1. Macedonius and his followers, who allowed Him to be a Person, but denied his Deity. Affirming Him to be the Chief Angel, the supreme and most Excellent of those Blessed Spirits, employed by God in Administering the Affairs of the Church,
That is to say while Confusion and Toleration gave Countenance to almost all Religions, except the True. 2. But secondly, Socinus and his School, deny both the Deity of the Holy Ghost, and his Personal subsistence too;
That is to say while Confusion and Toleration gave Countenance to almost all Religions, except the True. 2. But secondly, Socinus and his School, deny both the Deity of the Holy Ghost, and his Personal subsistence too;
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And, amongst those, who assert this, none have given such bold strokes at the Deity of the Holy Ghost, as Crellius, in his Book de uno Deo Patre, and his other de Spiritu Sancto.
And, among those, who assert this, none have given such bold Strokes At the Deity of the Holy Ghost, as Crellius, in his Book de Uno God Patre, and his other de Spiritu Sancto.
Now to draw forth and Insist upon all the Arguments and Texts of Scripture, which use to be traversed on both sides in this Controversy, would be a Thing neither to be done within this Compass of time,
Now to draw forth and Insist upon all the Arguments and Texts of Scripture, which use to be traversed on both sides in this Controversy, would be a Thing neither to be done within this Compass of time,
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nor perhaps so proper for this Exercise, and therefore, let it suffice us upon the warrant of express Scripture, not Sophisticated by Nice and forced Expositions, but plainly interpreted by the General Tradition of the Church (to which all private Reason, ought in Reason to give place) to confess and adore the Deity of the Holy Ghost.
nor perhaps so proper for this Exercise, and Therefore, let it suffice us upon the warrant of express Scripture, not Sophisticated by Nicaenae and forced Expositions, but plainly interpreted by the General Tradition of the Church (to which all private Reason, ought in Reason to give place) to confess and adore the Deity of the Holy Ghost.
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And as in the River Nilus, it is the same fountain which supplies the seven streams. So when we read of the seven Spirits, Revelation 4.5. They are but so many several Gifts of the same Spirit, all bearing the Name and Title of their Donor;
And as in the River Nilus, it is the same fountain which supplies the seven streams. So when we read of the seven Spirits, Revelation 4.5. They Are but so many several Gifts of the same Spirit, all bearing the Name and Title of their Donor;
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The Heathens attributed a kind of Divinity, or Godhead to springs, because of that Continual Inexhaustible Emanation from them, Resembling a kind of Infinity. But here we see the very Gifts of the Spirit to be Divine :
The heathens attributed a kind of Divinity, or Godhead to springs, Because of that Continual Inexhaustible Emanation from them, Resembling a kind of Infinity. But Here we see the very Gifts of the Spirit to be Divine:
and furnished them with Higher Abilities than ordinary, and given them Gifts (as it were) with both hands. But for all that, none can brag of a Monopoly of them, none has so absolutely engrossed them all,
and furnished them with Higher Abilities than ordinary, and given them Gifts (as it were) with both hands. But for all that, none can brag of a Monopoly of them, none has so absolutely engrossed them all,
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He has filled no Man's Intellectuals so full, but He has left some Vacuities in them, that may sometimes send Him for supplies to Minds of a much Lower Pitch.
He has filled no Man's Intellectuals so full, but He has left Some Vacuities in them, that may sometime send Him for supplies to Minds of a much Lower Pitch.
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For, (as we have shewn before) the Church is served by both, and has equally need of some Men to speak and declare the Word, and of others to Defend it :
For, (as we have shown before) the Church is served by both, and has equally need of Some Men to speak and declare the Word, and of Others to Defend it:
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For the Apostle makes this very use of it in the 21. and 22. v. Where He would not have even the lowest and poorest member of the Church to be dejected, upon the Consideration of what it wants, but rather be Comforted in the sense of what it has. Let not the foot Trample upon it self because it does not rule the Body, but consider, that it has the honour to support it:
For the Apostle makes this very use of it in the 21. and 22. v. Where He would not have even the lowest and Poorest member of the Church to be dejected, upon the Consideration of what it Wants, but rather be Comforted in the sense of what it has. Let not the foot Trample upon it self Because it does not Rule the Body, but Consider, that it has the honour to support it:
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Nay the greatest Abilities are sometimes beholding to the very meanest, if but for this only, that without them, they would want the Gloss and Lustre of a Foyl. The Two Talents went into Heaven as easily as the Five. And God has put a Peculiar usefulness even into the smallest Members of the Body, answerable to some Need or Defect in the greatest;
Nay the greatest Abilities Are sometime beholding to the very Meanest, if but for this only, that without them, they would want the Gloss and Lustre of a Foil. The Two Talents went into Heaven as Easily as the Five. And God has put a Peculiar usefulness even into the Smallest Members of the Body, answerable to Some Need or Defect in the greatest;
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Thirdly, The foregoing Doctrine affords us also a Touchstone for the Tryal of Spirits. For, such as are the Gifts, such must be also the Spirit from which they flow.
Thirdly, The foregoing Doctrine affords us also a Touchstone for the Trial of Spirits. For, such as Are the Gifts, such must be also the Spirit from which they flow.
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There is none, who is not willfully a stranger to the Affairs of our Israel, but has had the Noise and blusters of Gifted Brethren, and of persons pretending to the Spirit, ringing in his Ears.
There is none, who is not wilfully a stranger to the Affairs of our Israel, but has had the Noise and blusters of Gifted Brothers, and of Persons pretending to the Spirit, ringing in his Ears.
And again, that the Downfal of Pope and Antichrist, together with that of Monarchy and Episcopacy, (which they always accounted as Limbs of Antichrist ) should be in the Year 1666. And that because some Remarkable mention is made of the Number 666 in the Revelation ;
And again, that the Downfall of Pope and Antichrist, together with that of Monarchy and Episcopacy, (which they always accounted as Limbs of Antichrist) should be in the Year 1666. And that Because Some Remarkable mention is made of the Number 666 in the Revelation;
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but on the Contrary that all their Prophecies were like those of Almanacks, which warn every Wise Body to prepare against foul weather, by their foretelling Fair.
but on the Contrary that all their Prophecies were like those of Almanacs, which warn every Wise Body to prepare against foul weather, by their foretelling Fair.
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But the Truth is, as the Chief Pretence of those Tryers was to enquire into Men's Gifts, so if they found them but well Gifted in the Hand, they never looked any further;
But the Truth is, as the Chief Pretence of those Tryers was to inquire into Men's Gifts, so if they found them but well Gifted in the Hand, they never looked any further;
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their own Mother Tongue serving all their Occasions, without ever so much as looking into the Fathers, who always spoke the Language of the Beast to such as could not understand them.
their own Mother Tongue serving all their Occasions, without ever so much as looking into the Father's, who always spoke the Language of the Beast to such as could not understand them.
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Latin was with them a Mortal Crime, and Greek, instead of being owned for the Language of the Holy Ghost, (as in the New Testament it is) was looked upon like the Sin against it ;
Latin was with them a Mortal Crime, and Greek, instead of being owned for the Language of the Holy Ghost, (as in the New Testament it is) was looked upon like the since against it;
if the Turning of a few Rational significant Words and Sentences into a loose, tedious, Impertinent Harangue could be called an Exposition. But above all,
if the Turning of a few Rational significant Words and Sentences into a lose, tedious, Impertinent Harangue could be called an Exposition. But above all,
and the Church of England, and (as I may but too appositely express it) breaking them upon the wheels in Ezekiel, Casting them to the Beasts in Daniel, and pouring upon them all the Vials in the Revelation. After which, let any one deny it who durst, that the Black Decree was Absolutely passed upon those Malignants, and that they were all of them, to a Man, Sons of Reprobation.
and the Church of England, and (as I may but too appositely express it) breaking them upon the wheels in Ezekielem, Casting them to the Beasts in daniel, and pouring upon them all the Vials in the Revelation. After which, let any one deny it who durst, that the Black decree was Absolutely passed upon those Malignants, and that they were all of them, to a Man, Sons of Reprobation.
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and Compared them with those of our late Gifted Brethren. Amongst all which Divine Gifts, I must declare, that I cannot find the Gift of Canting and whining, and making Faces ;
and Compared them with those of our late Gifted Brothers. among all which Divine Gifts, I must declare, that I cannot find the Gift of Canting and whining, and making Faces;
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which yet, those Men used to call the Language of Canaan. Nor can I find the Gift of uttering every suddain, crude, undigested thought coming over their minds,
which yet, those Men used to call the Language of Canaan. Nor can I find the Gift of uttering every sudden, crude, undigested Thought coming over their minds,
and of being Impudently bold and Familiar with Almighty God in Prayer. I cannot find the Gift of exploding the Mysteries, and peculiar Credenda of the Gospel ;
and of being Impudently bold and Familiar with Almighty God in Prayer. I cannot find the Gift of exploding the Mysteres, and peculiar Credenda of the Gospel;
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In a word, I cannot find the Gifts, of Rebelling, Plundering, Sequestring, Robbing Churches, and Murdering Kings, and all this purely for the sake of Conscience and Religion.
In a word, I cannot find the Gifts, of Rebelling, Plundering, Sequestering, Robbing Churches, and Murdering Kings, and all this purely for the sake of Conscience and Religion.
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And therefore, wheresoever I do find them, let Men talk never so much of Inward Motions, and Extraordinary Calls of the Spirit, of the Kingdom of Iesus Christ,
And Therefore, wheresoever I do find them, let Men talk never so much of Inward Motions, and Extraordinary Calls of the Spirit, of the Kingdom of Iesus christ,
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Fourthly, In the fourth and last place, This Emanation of Gifts from the Spirit, assures us that Knowledge and Learning, are by no means opposite to Grace ;
Fourthly, In the fourth and last place, This Emanation of Gifts from the Spirit, assures us that Knowledge and Learning, Are by no means opposite to Grace;
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since we see Gifts as well as Graces conferred by the same Spirit. But amongst those of the late Reforming Age (whom we have been speaking of) all Learning was utterly cryed down.
since we see Gifts as well as Graces conferred by the same Spirit. But among those of the late Reforming Age (whom we have been speaking of) all Learning was utterly cried down.
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So that with them the best Preachers were such as could not read, and the ablest Divines such as could not write. In all their Preachments they so highly pretended to the Spirit, that they could hardly so much as spell the Letter. To be blind was with them the Proper Qualification of a Spiritual Guide, and to be Book-Learned (as they called it) and to be Irreligious were almost Terms Convertible. None were thought fit for the Ministry but Tradesmen, and Mechanicks, because none else were allowed to have the Spirit. Those only were accounted like St. Paul, who could work with their hands, and in a litteral sence, drive the Nail home, and be able to make a Pulpit before they preached in it.
So that with them the best Preachers were such as could not read, and the Ablest Divines such as could not write. In all their Preachments they so highly pretended to the Spirit, that they could hardly so much as spell the letter. To be blind was with them the Proper Qualification of a Spiritual Guide, and to be Book-Learned (as they called it) and to be Irreligious were almost Terms Convertible. None were Thought fit for the Ministry but Tradesmen, and Mechanics, Because none Else were allowed to have the Spirit. Those only were accounted like Saint Paul, who could work with their hands, and in a literal sense, drive the Nail home, and be able to make a Pulpit before they preached in it.
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and, as He wrought Miracles to found and establish a Church by these extraordinary Gifts, so it would have been a greater Miracle to have done it without them.
and, as He wrought Miracles to found and establish a Church by these extraordinary Gifts, so it would have been a greater Miracle to have done it without them.
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And therefore those who place all Religion in the Heats of a furious Zeal, without the due Illuminations of Knowledge, Know not of what Spirit they are ;
And Therefore those who place all Religion in the Heats of a furious Zeal, without the due Illuminations of Knowledge, Know not of what Spirit they Are;
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THE greatest and most magnificent Title, by which God exhibits himself to the Sons of Men, is, that he is King of Kings, and that the Governours of the Earth are his Subjects, Princes and Emperours his Vassals, and Thrones his Footstools ;
THE greatest and most magnificent Title, by which God exhibits himself to the Sons of Men, is, that he is King of Kings, and that the Governors of the Earth Are his Subject's, Princes and emperors his Vassals, and Thrones his Footstools;
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and Consequently that there is no Absolute Monarch in the World, but One. And from the same also it follows, that there is nothing, which Subjects can justly expect from their Prince, but Princes may expect from God ;
and Consequently that there is no Absolute Monarch in the World, but One. And from the same also it follows, that there is nothing, which Subject's can justly expect from their Prince, but Princes may expect from God;
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Now the Relation between Prince and Subject essentially involves in it these two things; First, Obedience from the subject to all the Laws and just Commands of his Prince.
Now the Relation between Prince and Subject essentially involves in it these two things; First, obedience from the Subject to all the Laws and just Commands of his Prince.
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Laws, which lay the same obligation upon Crowned heads, that they do upon the meanest Peasant. For no Prerogative can bar Piety. No Man is too Great, to be bound to be good. He who weilds the Scepter,
Laws, which lay the same obligation upon Crowned Heads, that they do upon the Meanest Peasant. For no Prerogative can bar Piety. No Man is too Great, to be bound to be good. He who wields the Sceptre,
Upon which account it is, that as God with one hand gives a Law, so with the other he Defends the Obedient. And this is the highest Prerogative of Worldly Empire,
Upon which account it is, that as God with one hand gives a Law, so with the other he Defends the Obedient. And this is the highest Prerogative of Worldly Empire,
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And that they are not the Legions which they Command, but the God whom they Obey, who must both guard their Persons and secure their Regalia. For it is He,
And that they Are not the Legions which they Command, but the God whom they Obey, who must both guard their Persons and secure their Regalia. For it is He,
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The Words of the Text, with a little Variation, run naturally into this one Proposition, which, containing in it the full sence of them, shall be the subject of our following Discourse, viz. That God in the Government of the World, exercises a peculiar and extraordinary Providence over the Persons and Lives of Princes.
The Words of the Text, with a little Variation, run naturally into this one Proposition, which, containing in it the full sense of them, shall be the Subject of our following Discourse, viz. That God in the Government of the World, exercises a peculiar and extraordinary Providence over the Persons and Lives of Princes.
which, though they proceed according to a Principle of Nature, and a settled Course and Tenour of Acting, (supposing still the same Circumstances,) yet Providence acting by them may, in several Instances of it, be said to be extraordinary, upon a threefold account: As,
which, though they proceed according to a Principle of Nature, and a settled Course and Tenor of Acting, (supposing still the same circumstances,) yet Providence acting by them may, in several Instances of it, be said to be extraordinary, upon a threefold account: As,
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and by no means to let him escape. Yet sometimes it falls out quite otherwise. Esau had conceived a mortal Grudge and Enmity against his Brother Iacob ;
and by no means to let him escape. Yet sometime it falls out quite otherwise. Esau had conceived a Mortal Grudge and Enmity against his Brother Iacob;
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That a Brother unprovoked should hate, and a stranger not obliged should love, is against the usual Actings of the Heart of Man. Yet thus it was with Ioseph, and no doubt, with many others, in which,
That a Brother unprovoked should hate, and a stranger not obliged should love, is against the usual Actings of the Heart of Man. Yet thus it was with Ioseph, and no doubt, with many Others, in which,
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Secondly, Providence may be said to Act Extraordinarily, when a thing falls out beside, or Contrary to the Design of expert, politick and shrewd Persons, contriving or Acting in it.
Secondly, Providence may be said to Act Extraordinarily, when a thing falls out beside, or Contrary to the Design of expert, politic and shrewd Persons, contriving or Acting in it.
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As when a Man by the utmost of his Wit and Skill, projects the Compassing of such or such a thing, fits means to his End, lays Antecedents and Consequents directly and appositely for the bringing about his Purpose;
As when a Man by the utmost of his Wit and Skill, projects the Compassing of such or such a thing, fits means to his End, lays Antecedents and Consequents directly and appositely for the bringing about his Purpose;
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and destructive of the Design driven at by those Means and Arts. In this case also, I say, we may rationally acknowledge an Extraordinary Act of Providence.
and destructive of the Design driven At by those Means and Arts. In this case also, I say, we may rationally acknowledge an Extraordinary Act of Providence.
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For as much as the Man himself is made instrumental to the effecting of something perfectly against his own Will and Iudgment, and that by those very ways and methods, which in themselves were the most proper to prevent,
For as much as the Man himself is made instrumental to the effecting of something perfectly against his own Will and Judgement, and that by those very ways and methods, which in themselves were the most proper to prevent,
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Thirdly, and Lastly, Providence may be said to act in an Extraordinary way, when a thing comes to pass visibly and apparently beyond the Power of the Cause immediately imployed in it.
Thirdly, and Lastly, Providence may be said to act in an Extraordinary Way, when a thing comes to pass visibly and apparently beyond the Power of the Cause immediately employed in it.
Nevertheless such things are sometimes seen upon the great Stage of the World, to the Wonder and Astonishment of the Beholders, who are wholly unable, by the Common method and discourses of Reason, to give a Satisfactory Account of these strange Phaenomena, by resolving them into any thing Visible in their immediate Agents:
Nevertheless such things Are sometime seen upon the great Stage of the World, to the Wonder and Astonishment of the Beholders, who Are wholly unable, by the Common method and discourses of Reason, to give a Satisfactory Account of these strange Phaenomena, by resolving them into any thing Visible in their immediate Agents:
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In which case therefore, I conceive, that the whole Order and Connexion of these things one with another, may be reckoned an Act of Providence Extraordinary.
In which case Therefore, I conceive, that the Whole Order and Connexion of these things one with Another, may be reckoned an Act of Providence Extraordinary.
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which Consideration it will be easy for every one to make application of to the ensuing particulars. I proceed now to the Second General thing proposed;
which Consideration it will be easy for every one to make application of to the ensuing particulars. I proceed now to the Second General thing proposed;
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Kings they say have a long Reach with their Arm, but they have a further with their Mind. In 1 Kings 4.29. God is said to have given Solomon Largeness of Heart even as the sand on the sea shore. And in Prov. 25.5.
Kings they say have a long Reach with their Arm, but they have a further with their Mind. In 1 Kings 4.29. God is said to have given Solomon Largeness of Heart even as the sand on the sea shore. And in Curae 25.5.
The Heart of Kings is said to be unsearchable. In the former Text the Royal Mind is compared to the Sand on the Sea shore for Compass, and in this latter it may seem to Vie with the Sea it self for Depth. And does not this days Solemnity give us an Eminent proof of this? For when this horrid Conspiracy, contrived in Hell and Darkness, was Conveyed to one of the Confederates under the shelter of an Equivocal Writing, our apprehensive and quick-Scented King presently Smoaked the Ambiguous Paper,
The Heart of Kings is said to be unsearchable. In the former Text the Royal Mind is compared to the Sand on the Sea shore for Compass, and in this latter it may seem to Vie with the Sea it self for Depth. And does not this days Solemnity give us an Eminent proof of this? For when this horrid conspiracy, contrived in Hell and Darkness, was Conveyed to one of the Confederates under the shelter of an Equivocal Writing, our apprehensive and quick-Scented King presently Smoked the Ambiguous Paper,
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and Sounding the Depths of the Black Intrigue, found that at the Bottom of it, which few Mortals besides (though of the Quickest faculties) could have discovered from it;
and Sounding the Depths of the Black Intrigue, found that At the Bottom of it, which few Mortals beside (though of the Quickest faculties) could have discovered from it;
for by this, as by a great Light kindling many others, he commands the use of the best understandings and Judgments throughout his Dominions, calling them to his Council,
for by this, as by a great Light kindling many Others, he commands the use of the best understandings and Judgments throughout his Dominions, calling them to his Council,
Poyson has frequently destroyed Kings, but none has been so efficaciously mortal as that drank in by the Ear. He who meets his Enemy in the Field knows how to encounter Him,
Poison has frequently destroyed Kings, but none has been so efficaciously Mortal as that drank in by the Ear. He who meets his Enemy in the Field knows how to encounter Him,
but he who meets him at his Table, in his Chamber or in his Closet, finds his Enemy got within Him before he is aware of him, Killing him with Smiles and Kisses,
but he who meets him At his Table, in his Chamber or in his Closet, finds his Enemy god within Him before he is aware of him, Killing him with Smiles and Kisses,
And a little after, when there was a General Consternation over all Israel, upon the Invasion of the Ammonites, though the Report of it met Saul in his former mean Employment, Coming from the Field after his Fathers Herd:
And a little After, when there was a General Consternation over all Israel, upon the Invasion of the Ammonites, though the Report of it met Saul in his former mean Employment, Coming from the Field After his Father's Heard:
Tullus Hostilius, in the midst of a Battle, surprized with the Treachery of Metius Suffetius falling off with a great part of his Army to the Enemy, cries out to his Soldiers that it was by his order,
Tullus Hostilius, in the midst of a Battle, surprised with the Treachery of Metius Suffetius falling off with a great part of his Army to the Enemy, cries out to his Soldiers that it was by his order,
and thereby confirmed their hearts from fainting through the Apprehension of Treachery, into a present and Glorious Victory by their supposing it a contrived Stratagem.
and thereby confirmed their hearts from fainting through the Apprehension of Treachery, into a present and Glorious Victory by their supposing it a contrived Stratagem.
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Next to Wisdom the greatest gift of Heaven is Resolution. It is that which gives and obtains Kingdoms, that turns Swords into Scepters, that Crowns the Valiant with Victory,
Next to Wisdom the greatest gift of Heaven is Resolution. It is that which gives and obtains Kingdoms, that turns Swords into Sceptres, that Crowns the Valiant with Victory,
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It was answered by a Neighbouring Prince to one alledging a Flaw in the Title of Hen. 7. to the Kingdom of England, that he had three of the best Titles to his Kingdom of any Prince living:
It was answered by a Neighbouring Prince to one alleging a Flaw in the Title of Hen. 7. to the Kingdom of England, that he had three of the best Titles to his Kingdom of any Prince living:
Presence of mind to get out of a Plunge, and upon the suddain to Unravel the Knots and Intricacies of a Perplexed business, argues a Head and a Heart made for great things.
Presence of mind to get out of a Plunge, and upon the sudden to Unravel the Knots and Intricacies of a Perplexed business, argues a Head and a Heart made for great things.
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and perhaps there was never any Person in the World remarkably and heroically great, without some such kind of Enthusiasm, that is, such a mighty Principle,
and perhaps there was never any Person in the World remarkably and heroically great, without Some such kind of Enthusiasm, that is, such a mighty Principle,
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and when the state of all Things about Him seems desperate, can yet bear his great Heart above despair, such an one for the most part makes fortune it self bend and fall down to him, difficulties vanish, and dangers fly before Him;
and when the state of all Things about Him seems desperate, can yet bear his great Heart above despair, such an one for the most part makes fortune it self bend and fallen down to him, difficulties vanish, and dangers fly before Him;
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And there is nothing, in which Providence so much Triumphs over, and (as I may so say) laughs at the Profoundest Wisdom of Men as in the stable, certain Knowledge and disposal of all Casual Events.
And there is nothing, in which Providence so much Triumphos over, and (as I may so say) laughs At the Profoundest Wisdom of Men as in the stable, certain Knowledge and disposal of all Casual Events.
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In respect of which the Clearest mortal Intellect is wholly in the Dark. And upon this Account, as loose as these Events seem to hang upon one another,
In respect of which the Clearest Mortal Intellect is wholly in the Dark. And upon this Account, as lose as these Events seem to hang upon one Another,
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yet they are all knit and linked together, in a firm Chain, and the highest link of that Chain as the Poets speak most truely and Philosophically (though in a fable), is fastened to Iupiter 's Chair:
yet they Are all knit and linked together, in a firm Chain, and the highest link of that Chain as the Poets speak most truly and Philosophically (though in a fable), is fastened to Iupiter is Chair:
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For could any thing be greater than the Preservation of a great Prince and his next Heir to the Crown, together with his Nobles and the Chief of his Clergy, from certain, imminent,
For could any thing be greater than the Preservation of a great Prince and his next Heir to the Crown, together with his Nobles and the Chief of his Clergy, from certain, imminent,
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and prepared destruction? And was not all this effected by a pityful small Accident in the mistake of the superscription of a Letter? Did not the oversight of one syllable preserve a Church and a State too? And might it not be truly said of that Contemptible Paper, that it did Caesarem vehere & fortunam Caesaris, and that the Fate of three Kingdoms was wrapt and sealed up in it?
and prepared destruction? And was not all this effected by a pitiful small Accident in the mistake of the superscription of a letter? Did not the oversight of one syllable preserve a Church and a State too? And might it not be truly said of that Contemptible Paper, that it did Caesarem vehere & fortunam Caesaris, and that the Fate of three Kingdoms was wrapped and sealed up in it?
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and Bullets have gone by Him, that might as Easily have gone through Him, and by what little odd unforeseeable Chances Death has been turned aside, which seemed in a full, ready,
and Bullets have gone by Him, that might as Easily have gone through Him, and by what little odd unforeseeable Chances Death has been turned aside, which seemed in a full, ready,
Hearts and Wills are things that Princes themselves cannot Command, and yet the only Things in the strength of which they do Command. For the Heart is the grand spring of Action,
Hearts and Wills Are things that Princes themselves cannot Command, and yet the only Things in the strength of which they do Command. For the Heart is the grand spring of Actium,
who, and who only, can either by Power or by Knowledge reach the Heart. For as it is said, Prov. 21.1. That the Heart of the King is in God's hand, and that as the Rivers of Water He turneth it which way soever He will.
who, and who only, can either by Power or by Knowledge reach the Heart. For as it is said, Curae 21.1. That the Heart of the King is in God's hand, and that as the rivers of Water He turns it which Way soever He will.
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if to forsake or ruin a Prince, they shall overflow, and swell, and rush in upon Him with such a furious ungoverned Tide as no Power or Arts of State shall be able to divert or to withstand.
if to forsake or ruin a Prince, they shall overflow, and swell, and rush in upon Him with such a furious ungoverned Tide as no Power or Arts of State shall be able to divert or to withstand.
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Thus, for instance, when David fled before Absalom, and was forced to leave the Royal City, it was the General Affection of his People, (God touching their Hearts,) which brought Him back and Resettled Him in his Throne,
Thus, for instance, when David fled before Absalom, and was forced to leave the Royal city, it was the General Affection of his People, (God touching their Hearts,) which brought Him back and Resettled Him in his Throne,
It was an Universal, Invincible Current of the Peoples Wills and Affections, that bore down all those Mountains of Opposition, which so many Years had been raising up against Him,
It was an Universal, Invincible Current of the Peoples Wills and Affections, that boar down all those Mountains of Opposition, which so many years had been raising up against Him,
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On the other side, when the greatest part of the Kingdom was rent from the House of David, and Transferred to Ieroboam ; in 1 Kings 12.14. the Prophet expresly tells them, That this thing was from God:
On the other side, when the greatest part of the Kingdom was rend from the House of David, and Transferred to Jeroboam; in 1 Kings 12.14. the Prophet expressly tells them, That this thing was from God:
as on the Contrary, where he intends to own and support the Royal Estate of any Monarch, He shall set Him up a Throne in every one of his subjects Breasts.
as on the Contrary, where he intends to own and support the Royal Estate of any Monarch, He shall Set Him up a Throne in every one of his subject's Breasts.
For if a Prince's own observation can bear Witness to many deliverances vouchsafed him by Providence, Providence it self can certainly bear Witness to many more, which He is wholly Ignorant of.
For if a Prince's own observation can bear Witness to many Deliverances vouchsafed him by Providence, Providence it self can Certainly bear Witness to many more, which He is wholly Ignorant of.
How many secret Cabals and Plots have been against the Reputation, the Interest, and sometimes the Life also of every Considerable Person in the World, which never yet came to their Eye,
How many secret Cabals and Plots have been against the Reputation, the Interest, and sometime the Life also of every Considerable Person in the World, which never yet Come to their Eye,
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and to give Fire to their Trains, and Efficacy to their cursed Projects, had not an invisible, overswaying Power baffled and disappointed all the Artifices of their Malice,
and to give Fire to their Trains, and Efficacy to their cursed Projects, had not an invisible, overswaying Power baffled and disappointed all the Artifices of their Malice,
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And this is a way of deliverance so Eminent for the mercy of it, that if a Prince or great Person can be obliged to Providence for any, it must be for this.
And this is a Way of deliverance so Eminent for the mercy of it, that if a Prince or great Person can be obliged to Providence for any, it must be for this.
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and engrosses the Glory of the deliverance wholly to the Divine Goodness, without allowing any Mortal Wit or Courage the least share, or concurrence in it.
and engrosses the Glory of the deliverance wholly to the Divine goodness, without allowing any Mortal Wit or Courage the least share, or concurrence in it.
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No Prince can tell what the Discontents of ill Subjects, the Emulation of Neighbour States or Princes have been designing, endeavouring and projecting against Him:
No Prince can tell what the Discontents of ill Subject's, the Emulation of Neighbour States or Princes have been designing, endeavouring and projecting against Him:
Sixthly, God saves and delivers Soveraign Princes by imprinting a certain Awe and Dread of their Persons and Authority upon the minds of their Subjects.
Sixthly, God saves and delivers Sovereign Princes by imprinting a certain Awe and Dread of their Persons and authority upon the minds of their Subject's.
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And there is not any one thing, which seems so manifestly to prove Government a thing perfectly Divine both as to its Original and Continuance in the World as this.
And there is not any one thing, which seems so manifestly to prove Government a thing perfectly Divine both as to its Original and Continuance in the World as this.
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and command a subjection from so many Thousands as every Prince almost has under his Government, should things be rated according to the meer natural Power of second Causes? For the strength of one Man can do nothing against so many;
and command a subjection from so many Thousands as every Prince almost has under his Government, should things be rated according to the mere natural Power of second Causes? For the strength of one Man can do nothing against so many;
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Now from from whence can all this be, but from a Secret Work of the Divine Power, Investing Soveraign Princes with certain Marks and Rays of that Divine Image, which overawes,
Now from from whence can all this be, but from a Secret Work of the Divine Power, Investing Sovereign Princes with certain Marks and Rays of that Divine Image, which overawes,
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And this is that properly which in Kings we call Majesty, and which no doubt is a kind of shadow or Portraiture of the Divine Authority drawn upon the looks and Persons of Princes, which makes them Commanders of Men's fears,
And this is that properly which in Kings we call Majesty, and which no doubt is a kind of shadow or Portraiture of the Divine authority drawn upon the looks and Persons of Princes, which makes them Commanders of Men's fears,
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There is a Majesty in his Countenance that puts Lightning into his Looks and Thunder into his Words. In Dan. 5.19. it is said of Nebuchadnezzar, that God gave him such a Majesty, that all People, Nations and Languages trembled before Him.
There is a Majesty in his Countenance that puts Lightning into his Looks and Thunder into his Words. In Dan. 5.19. it is said of Nebuchadnezzar, that God gave him such a Majesty, that all People, nations and Languages trembled before Him.
and laying hold of thirteen of the most forward and violent Mutineers, causes them to be bound hand and foot, (in the face of his whole Army looking on),
and laying hold of thirteen of the most forward and violent Mutineers, Causes them to be bound hand and foot, (in the face of his Whole Army looking on),
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But preventing Grace snatched Him from the Brink of Destruction, and delivered him from Death by restraining Him from the Sin: I with-held thee (says God in the 6 th ) from Sining against me. See the force of Princely Piety in the Person of Hezekiah. God tells him that he should die, and bids him prepare for it.
But preventing Grace snatched Him from the Brink of Destruction, and Delivered him from Death by restraining Him from the since: I withheld thee (Says God in the 6 that) from Sinning against me. See the force of Princely Piety in the Person of Hezekiah. God tells him that he should die, and bids him prepare for it.
and it was neither the Valour nor the Number of his Troops, but the Prayer of Hezekiah and the Irresistible force of a King fighting upon his knees that routed Sennacherib.
and it was neither the Valour nor the Number of his Troops, but the Prayer of Hezekiah and the Irresistible force of a King fighting upon his knees that routed Sennacherib.
and interpose between them and the destroying Sentence? So that in the second Book of Kings, it is said three several times, upon three several Remarkable Occasions, that God would not destroy Judah and Jerusalem for his Servant David's sake. And who knows,
and interpose between them and the destroying Sentence? So that in the second Book of Kings, it is said three several times, upon three several Remarkable Occasions, that God would not destroy Judah and Jerusalem for his Servant David's sake. And who knows,
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but the Piety, the Vertues, and the Christian sufferings of the late Martyred King, may be one great preservative of the present Peace of this wretched and ungrateful Nation? so that when God lately sent his Destroying Angel, with his drawn Sword, over Poland, Germany, Holland and other Countries;
but the Piety, the Virtues, and the Christian sufferings of the late Martyred King, may be one great preservative of the present Peace of this wretched and ungrateful nation? so that when God lately sent his Destroying Angel, with his drawn Sword, over Poland, Germany, Holland and other Countries;
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and bid the Destroying Angel pass over England and draw no more Blood there, where the Memory of that Sacred Blood had made such an Atonement and expiation,
and bid the Destroying Angel pass over England and draw no more Blood there, where the Memory of that Sacred Blood had made such an Atonement and expiation,
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And thus much for the second General thing proposed, which was to shew the several ways and means, by which God does after such an extraordinary manner save and deliver Sovereign Princes :
And thus much for the second General thing proposed, which was to show the several ways and means, by which God does After such an extraordinary manner save and deliver Sovereign Princes:
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As namely he delivers them. 1. By endowing them with a more than Ordinary Sagacity and Quickness of Understanding above other Men. 2. By giving them a singular Courage and Presence of Mind in Cases of Difficulty and Danger. 3. By disposing of Events and Accidents in a strange Concurrence for their advantage and preservation. 4. By Wonderfully Inclining the Hearts and Wills of Men to a benign affection towards them. 5. By rescuing them from unseen and unknown mischiefs prepared against them. 6. By Imprinting a Certain Awe and Dread of their Persons and Authority upon the minds of the People. 7. Seventhly, and lastly.
As namely he delivers them. 1. By endowing them with a more than Ordinary Sagacity and Quickness of Understanding above other Men. 2. By giving them a singular Courage and Presence of Mind in Cases of Difficulty and Danger. 3. By disposing of Events and Accidents in a strange Concurrence for their advantage and preservation. 4. By Wonderfully Inclining the Hearts and Wills of Men to a benign affection towards them. 5. By rescuing them from unseen and unknown mischiefs prepared against them. 6. By Imprinting a Certain Awe and Dread of their Persons and authority upon the minds of the People. 7. Seventhly, and lastly.
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and by restraining them from those ways to which He has denounced a Curse. And these are the several ways, by which Providence gives salvation unto Kings. I proceed now to the
and by restraining them from those ways to which He has denounced a Curse. And these Are the several ways, by which Providence gives salvation unto Kings. I proceed now to the
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Which that we may the better do, we must know, that there are two things, by which God supports the Societies of Mankind, which He will certainly maintain and preserve,
Which that we may the better do, we must know, that there Are two things, by which God supports the Societies of Mankind, which He will Certainly maintain and preserve,
It is multitude only that admits of the Contests of particulars, and a Common-wealth, where Governours cannot govern themselves. That which like a worm eats out the every heart of Government, is the Emulation, the Ambition,
It is multitude only that admits of the Contests of particulars, and a Commonwealth, where Governors cannot govern themselves. That which like a worm eats out the every heart of Government, is the Emulation, the Ambition,
For look upon any Aristocracy or Democracy, and still you shall find some one Ruling Active Person amongst the rest, who does every thing, and carries all before Him.
For look upon any Aristocracy or Democracy, and still you shall find Some one Ruling Active Person among the rest, who does every thing, and carries all before Him.
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Was not De Witt amongst our Neighbours a kind of King in a Common-wealth? and was not that Usurper here amongst our selves a Monarch in Reality of Fact, before He wore the Title, or assumed the Office? Moreover,
Was not De Witt among our Neighbours a kind of King in a Commonwealth? and was not that Usurper Here among our selves a Monarch in Reality of Fact, before He wore the Title, or assumed the Office? Moreover,
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as this very Common-wealth found to its cost, and to make the Conduct of its Armies at least Monarchical. Nay the Romans themselves in their greatest Exigencies of State, had recourse to their Dictatorship, which was a Perfect Monarchy for the time.
as this very Commonwealth found to its cost, and to make the Conduct of its Armies At least Monarchical. Nay the Romans themselves in their greatest Exigencies of State, had recourse to their Dictatorship, which was a Perfect Monarchy for the time.
And when they sent out their Armies under the Conduct of two Consuls, yet those Consuls were to Command the whole Army by Turns, one, one Day, and another another;
And when they sent out their Armies under the Conduct of two Consuls, yet those Consuls were to Command the Whole Army by Turns, one, one Day, and Another Another;
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And I think upon a full survey of the Roman story, we may truly pronounce, that the greatest defeats that were ever given that Common-wealth, in any lasting War, have been from this, that the Custom of shifting Consuls every Year, hindred the Conduct of the whole War from being continued in the hands of one experienced Commander.
And I think upon a full survey of the Roman story, we may truly pronounce, that the greatest defeats that were ever given that Commonwealth, in any lasting War, have been from this, that the Custom of shifting Consuls every Year, hindered the Conduct of the Whole War from being continued in the hands of one experienced Commander.
Secondly, The next thing, is to shew, That the greatness or strength of a Monarchy depends Cheifly upon the Personal Qualifications of the Prince or Monarch.
Secondly, The next thing, is to show, That the greatness or strength of a Monarchy depends Chiefly upon the Personal Qualifications of the Prince or Monarch.
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And after the Death of Iulius and Augustus Caesar, those great Commanding Souls, the Roman Empire declined every day, falling into the hands of Brutes and Sots, who could scarce wield the weight of their own Bellies,
And After the Death of Julius and Augustus Caesar, those great Commanding Souls, the Roman Empire declined every day, falling into the hands of Brutus's and Sots, who could scarce wield the weight of their own Bellies,
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but one of these three? Its Treasure, its Military Power, or its Laws. But now, none of all these can signifie any thing where the Prince is not endued with that Royal skill, that is requisite to the Du• Management of them.
but one of these three? Its Treasure, its Military Power, or its Laws. But now, none of all these can signify any thing where the Prince is not endued with that Royal skill, that is requisite to the Du• Management of them.
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namely because the main Concerns of Civil Government and Society, which Providence so much tenders the Preservation of, are Principally deposited in them.
namely Because the main Concerns of Civil Government and Society, which Providence so much tenders the Preservation of, Are Principally deposited in them.
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Religion is indeed an immortal seed and the Church is proof against the very gates of Hell, as being founded upon a Promise, and so standing Fast in the Eternal strength of God's Veracity.
Religion is indeed an immortal seed and the Church is proof against the very gates of Hell, as being founded upon a Promise, and so standing Fast in the Eternal strength of God's Veracity.
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and it was by the Wisdom of that Head which wore the Crown, that God vouchsafed it to Her. King and Church then, (as 'tis seldom otherwise) were both designed to the same Fate.
and it was by the Wisdom of that Head which wore the Crown, that God vouchsafed it to Her. King and Church then, (as it's seldom otherwise) were both designed to the same Fate.
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And it is observable, (which I speak not in flattery, but in a Profound sense of a Blessing which the whole Kingdom can never be Thankful enough for;) That none of the Families that ever Reigned over this Nation, have to their Power been so careful and tender of the Church, kept their hands so clean from any thing that might look like Sacrilege, been so Zealous of its Privileges,
And it is observable, (which I speak not in flattery, but in a Profound sense of a Blessing which the Whole Kingdom can never be Thankful enough for;) That none of the Families that ever Reigned over this nation, have to their Power been so careful and tender of the Church, kept their hands so clean from any thing that might look like Sacrilege, been so Zealous of its Privileges,
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And I doubt not but as Sacrilege has blasted the mightiest Families with a Curse, so the Abhorrence of it will and must perpetuate a Bl•ssing upon this.
And I doubt not but as Sacrilege has blasted the Mightiest Families with a Curse, so the Abhorrence of it will and must perpetuate a Bl•ssing upon this.
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And thus having dispatched the several Heads at first proposed, and shewn upon what accounts the Actings of God's Providence may be said to be extraordinary:
And thus having dispatched the several Heads At First proposed, and shown upon what accounts the Actings of God's Providence may be said to be extraordinary:
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and by what ways and means this extraordinary Providence saves and delivers Princes; as also the Reasons why it does so. I proceed now to the Fourth and last thing proposed.
and by what ways and means this extraordinary Providence saves and delivers Princes; as also the Reasons why it does so. I proceed now to the Fourth and last thing proposed.
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In all his Wars success waited upon his Courage, and Victory did Homage to his Sword, yet He tells us that He would neither trust in his Sword nor in his Bow, nor in the Alliance of Princes. All Auxiliaries but those from above, He found weak fickle and fallacious.
In all his Wars success waited upon his Courage, and Victory did Homage to his Sword, yet He tells us that He would neither trust in his Sword nor in his Bow, nor in the Alliance of Princes. All Auxiliaries but those from above, He found weak fickle and fallacious.
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Does not God by such a peculiar protecting Providence over Kings point out to us the Sacredness of their Persons? and Command a Reverence, where He Himself thinks fit to place an Honour? does not every extraordinary deliverance of a Prince, carry this Inscription upon it in the Brightest Characters, Touch not mine Anointed? Whom God has placed upon the Throne, shall any Humane Power presume to drag to the Bar ? or shall Royal Heads be Crowned and Anointed only to prepare them to be Sacrificed upon a Scaffold?
Does not God by such a peculiar protecting Providence over Kings point out to us the Sacredness of their Persons? and Command a reverence, where He Himself thinks fit to place an Honour? does not every extraordinary deliverance of a Prince, carry this Inscription upon it in the Brightest Characters, Touch not mine Anointed? Whom God has placed upon the Throne, shall any Humane Power presume to drag to the Bar? or shall Royal Heads be Crowned and Anointed only to prepare them to be Sacrificed upon a Scaffold?
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As for our parts, when we Reflect upon our Prince, signalized by so many strange unparallell'd Rescues, ought they not both to endear him to our Allegiance,
As for our parts, when we Reflect upon our Prince, signalized by so many strange unparalleled Rescues, ought they not both to endear him to our Allegiance,
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and in a manner Consecrate him to our Veneration? For is not this He, whom in the Loins of his Royal Progenitor, God, by this days Mercy, (as I may so say) delivered before he was Born? He,
and in a manner Consecrate him to our Veneration? For is not this He, whom in the Loins of his Royal Progenitor, God, by this days Mercy, (as I may so say) Delivered before he was Born? He,
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for whose sake God has since wrought so many Miracles? Covering his head in the day of Battle, and which is more, securing it after Battle, when such a Price was set upon it? Is not this He, whom the same Providence followed into Banishment and gave him safety and Honour, where he had not so much as to lay his Head,
for whose sake God has since wrought so many Miracles? Covering his head in the day of Battle, and which is more, securing it After Battle, when such a Price was Set upon it? Is not this He, whom the same Providence followed into Banishment and gave him safety and Honour, where he had not so much as to lay his Head,
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or to set his foot upon, that He could call his own? is not this He whom God brought back again by a Miracle as great as that by which he brought Israel out of Egypt, not dividing but (as it were) drying up a Red Sea, before Him? Is not this He, whom neither the Plots of his Enemies at home,
or to Set his foot upon, that He could call his own? is not this He whom God brought back again by a Miracle as great as that by which he brought Israel out of Egypt, not dividing but (as it were) drying up a Read Sea, before Him? Is not this He, whom neither the Plots of his Enemies At home,
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nor the United strength of those abroad have been able to shake or supplant? And lastly is not this He whom neither the Barbarous Injuries of his Rebel Subjects at Home;
nor the United strength of those abroad have been able to shake or supplant? And lastly is not this He whom neither the Barbarous Injuries of his Rebel Subject's At Home;
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but that after all, He returned, and since his Return still continues in the same Communion, which He was of when he went from us, Carolus à Carolo firm and Immoveable like the Son of a Father, who could rather part with his Crowns, Kingdoms,
but that After all, He returned, and since his Return still continues in the same Communion, which He was of when he went from us, Carolus à Charles firm and Immoveable like the Son of a Father, who could rather part with his Crowns, Kingdoms,
For all which glorious Things done for Him and by Him, may the same God who has hitherto delivered Him, order His affairs so, that he may never need another Deliverance, but that He may grow old in Peace and Honour;
For all which glorious Things done for Him and by Him, may the same God who has hitherto Delivered Him, order His affairs so, that he may never need Another Deliverance, but that He may grow old in Peace and Honour;
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Tantùm id mihi videtur statui posse, post hanc Vitam, Hominis Animam sive Animum non ita per se subsistere, ut ulla praemia poenásve sentiar, vel etiam illa sentiendi sit capax. And again. In ipso primo homine to•ius immortalitatis rationem uni gratiae Dei tribuo; nec in ipsâ ▪ Creatione quicquam immortalis Vitae in homine agnosco. Socin. Ep. 5. ad Joh. Volkelium. See more of the like nature cited by the Learned Dr. Ashwell in his Dissertation de Socino & Socinianismo. Pag. 187, 88, 89, &c.
Tantùm id mihi videtur statui posse, post hanc Vitam, Hominis Animam sive Animum non ita per se subsistere, ut ulla praemia poenásve sentiar, vel etiam illa sentiendi sit capax. And again. In ipso primo homine to•ius immortalitatis rationem uni Gratiae Dei tribuo; nec in ipsâ ▪ Creation quicquam Immortal Vitae in homine agnosco. Socinian. Epistle 5. and John Volkelium. See more of the like nature cited by the Learned Dr. Ashwell in his Dissertation de Socinian & Socinianismo. Page 187, 88, 89, etc.
Note that those four Sons of David by Bathsheba mentioned in 1 Chron. 3.5. are not there set down according to the order of their Birth. For Solomon, though last named ▪ was certainly Born first; and Nathan (as he is generally reckoned) immediately next.
Note that those four Sons of David by Bathsheba mentioned in 1 Chronicles 3.5. Are not there Set down according to the order of their Birth. For Solomon, though last nam ▪ was Certainly Born First; and Nathan (as he is generally reckoned) immediately next.
Having had the opportunity and happiness of a frequent Converse with Dr. Pocock (the late Hebrew, and Arabick Professor to the University of Oxon, and the greatest Master certainly of the Eastern Languages, and Learning, which this or any other Age or Nation has Bred) I asked him (more than once, as I had occasion) what he thought of Grotius 's Exposition of Isaiah 53. and his Application of that Prophecy, in the first sence and design of it to the Person of the Prophet Ieremy ? To which, smiling and shaking his Head, he answered. Why, what else can be thought or said of it but that in this the Opiniator, over-ruled the Annotator, and the Man had a mind to indulge his Fancy ? This account gave that great Man of it; though he was as great in Modesty, as he was in Learning (greater than which none could be) & withal had a particular respect for Grotius, as having been personally acquainted with him. But the truth is, the matter lay deeper than so; for there was a certain party of Men, whom Grotius had unhappily engaged himself with, who were extremely disgusted at the Book de Satisfactione Christi, written by him against Socinus ; and therefore he was to pacify (or rather satisfy ) these Men by turning his Pen another way in his Annotations ; which also was the true reason, that he never answered Cr•llius. A shrewd Argument, no doubt, to such as shall well consider these matters, that those in the Low-Countries, who at that time went by the name of Remonstrants and Arminians, were indeed a great deal more.
Having had the opportunity and happiness of a frequent Converse with Dr. Pocock (the late Hebrew, and Arabic Professor to the university of Oxford, and the greatest Master Certainly of the Eastern Languages, and Learning, which this or any other Age or nation has Bred) I asked him (more than once, as I had occasion) what he Thought of Grotius is Exposition of Isaiah 53. and his Application of that Prophecy, in the First sense and Design of it to the Person of the Prophet Ieremy? To which, smiling and shaking his Head, he answered. Why, what Else can be Thought or said of it but that in this the Opiniator, overruled the Annotator, and the Man had a mind to indulge his Fancy? This account gave that great Man of it; though he was as great in Modesty, as he was in Learning (greater than which none could be) & withal had a particular respect for Grotius, as having been personally acquainted with him. But the truth is, the matter lay Deeper than so; for there was a certain party of Men, whom Grotius had unhappily engaged himself with, who were extremely disgusted At the Book the Satisfaction Christ, written by him against Socinus; and Therefore he was to pacify (or rather satisfy) these Men by turning his Pen Another Way in his Annotations; which also was the true reason, that he never answered Cr•llius. A shrewd Argument, no doubt, to such as shall well Consider these matters, that those in the Low countries, who At that time went by the name of Remonstrants and Arminians, were indeed a great deal more.
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Notwithstanding the Sanctifyed Character they bear in the Republicans New Gospel, viz. Ludlow 's Memoirs: and in the Judgment of those who like such Practices, and therefore Publish such Books: to the manifest Affront of the Monarchy they live under. A strange Unaccountable way doubtless of Supporting it.
Notwithstanding the Sanctified Character they bear in the Republicans New Gospel, viz. Ludlow is Memoirs: and in the Judgement of those who like such Practices, and Therefore Publish such Books: to the manifest Affront of the Monarchy they live under. A strange Unaccountable Way doubtless of Supporting it.
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See a late Signal Instance of this in a Prince, who had his Shoulder so Kindly Kissed, by a Cannon Bullet, (as the late Archbishop, by a peculiar strain of Rhetorick, Expresses this Wonderful Passage in his Sermon at Court: upon Ieremiah 9 ▪ 23, 24. Page 34.) For well indeed might it pass for Wonderful ; the Salutes from the Mouth of a Cannon, being Commonly so boisterous, that they seldom Kiss, but they Kill too.
See a late Signal Instance of this in a Prince, who had his Shoulder so Kindly Kissed, by a Cannon Bullet, (as the late Archbishop, by a peculiar strain of Rhetoric, Expresses this Wondered Passage in his Sermon At Court: upon Jeremiah 9 ▪ 23, 24. Page 34.) For well indeed might it pass for Wondered; the Salutes from the Mouth of a Cannon, being Commonly so boisterous, that they seldom Kiss, but they Kill too.
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At the same time uttering these Words (so suteable to his Kingly Mind and Courage) Iam scietis, & quantùm sine Rege valeat exercitus, & quid opis in me uno sit. Quin. Curtius. Libr. X.
At the same time uttering these Words (so suitable to his Kingly Mind and Courage) Iam scietis, & quantùm sine Rege valeat Exercitus, & quid opis in me Uno sit. Quin. Curtius. Libr X.
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