AMONG many other things, which may justly recommend the Christian Religion to the approbation of mankind, the intrinsick goodness of it is most apt to make impression upon the Minds of serious and considerate men.
AMONG many other things, which may justly recommend the Christian Religion to the approbation of mankind, the intrinsic Goodness of it is most apt to make impression upon the Minds of serious and considerate men.
And that we may the better understand the reason of our Saviour's reproof here in the Text, it will be requisite to consider the occasion of this hot and furious zeal which appeared in some of his Disciples. And that was this;
And that we may the better understand the reason of our Saviour's reproof Here in the Text, it will be requisite to Consider the occasion of this hight and furious zeal which appeared in Some of his Disciples. And that was this;
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Our Saviour was going from Galilee to Jerusalem, and being to pass through a Village of Samaria he sent messengers before him to prepare entertainment for him;
Our Saviour was going from Galilee to Jerusalem, and being to pass through a Village of Samaria he sent messengers before him to prepare entertainment for him;
but the People of that Place would not receive him, because he was going to Jerusalem: the Reason whereof was, the difference of Religion which then was between the Jews and the Samaritans. Of which I shall give you this brief account.
but the People of that Place would not receive him, Because he was going to Jerusalem: the Reason whereof was, the difference of Religion which then was between the jews and the Samaritans. Of which I shall give you this brief account.
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The Samaritans were originally that Colony of the Assyrians, which we find in the Book of Kings was, upon the Captivity of the Ten Tribes, planted in Samaria by Salmanassar. They were Heathens,
The Samaritans were originally that Colony of the Assyrians, which we find in the Book of Kings was, upon the Captivity of the Ten Tribes, planted in Samaria by Shalmaneser. They were heathens,
and worshipped their own Idols, till they were so infested with Lions, that for the redress of this mischief they desired to be instructed in the worship of the God of Israel, hoping by this means to appease the anger of the God of the Country;
and worshipped their own Idols, till they were so infested with Lions, that for the redress of this mischief they desired to be instructed in the worship of the God of Israel, hoping by this means to appease the anger of the God of the Country;
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After the Tribe of Judah were returned from the Captivity of Babylon, and the Temple of Jerusalem was rebuilt, all the Jews were obliged by a solemn Covenant to put away their Heathen Wives.
After the Tribe of Judah were returned from the Captivity of Babylon, and the Temple of Jerusalem was Rebuilt, all the jews were obliged by a solemn Covenant to put away their Heathen Wives.
It happened that Manasses, a Jewish Priest, had married the Daughter of Sanballat the Samaritan; and being unwilling to put away his Wife, Sanballat excited the Samaritans to build a Temple upon Mount Gerizim near the City of Samaria, in opposition to the Temple at Jerusalem, and made Manasses his Son-in-law, Priest there.
It happened that Manasses, a Jewish Priest, had married the Daughter of Sanballat the Samaritan; and being unwilling to put away his Wife, Sanballat excited the Samaritans to built a Temple upon Mount Gerizim near the city of Samaria, in opposition to the Temple At Jerusalem, and made Manasses his Son-in-law, Priest there.
Upon the building of this new Temple there arose a great feud between the Jews and Samaritans, which in process of time grew to so violent a hatred that they would not so much as shew common civility to one another.
Upon the building of this new Temple there arose a great feud between the jews and Samaritans, which in process of time grew to so violent a hatred that they would not so much as show Common civility to one Another.
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and that too not far from Samaria; and it is not improbable that their being so near the place where Elias had done the like before, might prompt them to this request.
and that too not Far from Samaria; and it is not improbable that their being so near the place where Elias had done the like before, might prompt them to this request.
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and for all they sheltered themselves under the great Example of Elias, doth very calmly but severely reprove this temper of theirs, Ye know not what manner of Spirit ye are of:
and for all they sheltered themselves under the great Exampl of Elias, does very calmly but severely reprove this temper of theirs, You know not what manner of Spirit you Are of:
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but if it were a Copy written out in the height of Popery, no wonder if some zealous Transcriber offended at this passage, struck it out of the Gospel, being confident our Saviour would not say any thing, that was so directly contrary to the current Doctrine and practice of those times.
but if it were a Copy written out in the height of Popery, no wonder if Some zealous Transcriber offended At this passage, struck it out of the Gospel, being confident our Saviour would not say any thing, that was so directly contrary to the current Doctrine and practice of those times.
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and now no difference of Religion, no pretence of zeal for God and Christ can warrant and justifie this passionate and fierce, this vindictive and exterminating spirit.
and now no difference of Religion, no pretence of zeal for God and christ can warrant and justify this passionate and fierce, this vindictive and exterminating Spirit.
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which we are not to understand of the natural tendency of his Religion, but of the accidental event and effect of it, through the malice and perverseness of men:
which we Are not to understand of the natural tendency of his Religion, but of the accidental event and Effect of it, through the malice and perverseness of men:
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The words thus explained contain this Observation, That a revengeful and cruel and destructive Spirit, is directly contrary to the design and temper of the Gospel,
The words thus explained contain this Observation, That a revengeful and cruel and destructive Spirit, is directly contrary to the Design and temper of the Gospel,
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and not to be excused upon any pretence of zeal for God and Religion. In the prosecution of this Argument, I shall confine my Discourse to these Three heads.
and not to be excused upon any pretence of zeal for God and Religion. In the prosecution of this Argument, I shall confine my Discourse to these Three Heads.
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That it is directly opposite to the main and fundamental Precepts of the Gospel, and to the great Paterns and Examples of our Religion, our Blessed Saviour and the Primitive Christians.
That it is directly opposite to the main and fundamental Precepts of the Gospel, and to the great Patterns and Examples of our Religion, our Blessed Saviour and the Primitive Christians.
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which command us to love one another, and to love all men, even our very enemies; and are so far from permitting us to persecute those who hate us, that they forbid us to hate those who persecute us:
which command us to love one Another, and to love all men, even our very enemies; and Are so Far from permitting us to persecute those who hate us, that they forbid us to hate those who persecute us:
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And to put on as the elect of God, bowels of mercy, meekness and long-suffering, and to follow peace with all men, and to shew all meekness to all men;
And to put on as the elect of God, bowels of mercy, meekness and long-suffering, and to follow peace with all men, and to show all meekness to all men;
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To all which Precepts, and many more that I might reckon up, nothing can be more plainly opposite than inhumane Cruelties and Persecutions, treacheroos Conspiracies and bloody Massacres, a barbarous Inquisition,
To all which Precepts, and many more that I might reckon up, nothing can be more plainly opposite than inhumane Cruelties and Persecutions, treacheroos Conspiracies and bloody Massacres, a barbarous Inquisition,
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2. This spirit is likewise directly opposite to the great Paterns and Examples of our Religion, our Blessed Saviour, and the Primitive Christians. It was prophesied of our Saviour that he should be the Prince of peace, and should make it one of his great businesses upon earth, to make peace in heaven and earth, to reconcile men to God and to one another, to take up all those feuds and to extinguish all those animosities that were in the world;
2. This Spirit is likewise directly opposite to the great Patterns and Examples of our Religion, our Blessed Saviour, and the Primitive Christians. It was prophesied of our Saviour that he should be the Prince of peace, and should make it one of his great businesses upon earth, to make peace in heaven and earth, to reconcile men to God and to one Another, to take up all those feuds and to extinguish all those animosities that were in the world;
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to bring to agreement and a peaceable demeanour one towards another those that were most distant in their tempers and interests, to make the lamb and the wolf lie down together, that there might be no more destroying nor devouring in all Goll's holy mountain;
to bring to agreement and a peaceable demeanour one towards Another those that were most distant in their tempers and interests, to make the lamb and the wolf lie down together, that there might be no more destroying nor devouring in all Goll's holy mountain;
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And in conformity to these predictions, when our Saviour was born into the world the Angels sang that heavenly Anthem, Glory to God in the highest, peace on earth, and good will among men.
And in conformity to these predictions, when our Saviour was born into the world the Angels sang that heavenly Anthem, Glory to God in the highest, peace on earth, and good will among men.
He could, if he had pleased, by his miraculous power have confounded his enemies, and have thundred out death and destruction against the Infidel world,
He could, if he had pleased, by his miraculous power have confounded his enemies, and have thundered out death and destruction against the Infidel world,
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But intending that his Religion should be propagated in human ways, and that Men should be drawn to the profession of it by the bands of love and the cords of a man, by the gentle and peaceable methods of Reason and perswasion;
But intending that his Religion should be propagated in human ways, and that Men should be drawn to the profession of it by the bans of love and the cords of a man, by the gentle and peaceable methods of Reason and persuasion;
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And when his disciples were leaving him he does not set up an Inquisition to torture and punish them for their defection from the faith, only says, Will ye also go away?
And when his Disciples were leaving him he does not Set up an Inquisition to torture and Punish them for their defection from the faith, only Says, Will you also go away?
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than the case here in the Text. Those against whom the Disciples would have called for fire from heaven, were Hereticks and Schismaticks from the true Church;
than the case Here in the Text. Those against whom the Disciples would have called for fire from heaven, were Heretics and Schismatics from the true Church;
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And he gives such a reason as ought in all differences of Religion, how wide soever they be, to deter men from this temper, For the Son of man is not come to destroy mens lives, but to save them;
And he gives such a reason as ought in all differences of Religion, how wide soever they be, to deter men from this temper, For the Son of man is not come to destroy men's lives, but to save them;
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And now, what hath the Church of Rome to plead for her cruelty to men for the cause of Religion, which the Disciples might not much better have pleaded for themselves in their case? what hath she to say against those who are the objects of her cruelty and persecution, which would not have held against the Samaritans? Does she practice these severities out of a zeal for truth,
And now, what hath the Church of Room to plead for her cruelty to men for the cause of Religion, which the Disciples might not much better have pleaded for themselves in their case? what hath she to say against those who Are the objects of her cruelty and persecution, which would not have held against the Samaritans? Does she practice these severities out of a zeal for truth,
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and for the honour of God, and Christ, and the true Religion? Why, upon these very accounts it was, that the Disciples would have called for fire from Heaven to have destroyed the Samaritans. Is the Church of Rome perswaded that those whom she persecutes are Hereticks and Schismaticks,
and for the honour of God, and christ, and the true Religion? Why, upon these very accounts it was, that the Disciples would have called for fire from Heaven to have destroyed the Samaritans. Is the Church of Room persuaded that those whom she persecutes Are Heretics and Schismatics,
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and they were able to cite a great Example for themselves; besides, they were then but learners and not throughly instructed in the Christian Doctrine.
and they were able to Cite a great Exampl for themselves; beside, they were then but learners and not thoroughly instructed in the Christian Doctrine.
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But in the Church of Rome, whatever the case of particular persons may be, as to the whole Church and the Governing part of it, this ignorance is wilful and affected, and therefore inexcusable.
But in the Church of Rome, whatever the case of particular Persons may be, as to the Whole Church and the Governing part of it, this ignorance is wilful and affected, and Therefore inexcusable.
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They left it to God, and no doubt would have been very glad that he would have manifested his severity upon them, by sending down fire from Heaven to have consumed them.
They left it to God, and no doubt would have been very glad that he would have manifested his severity upon them, by sending down fire from Heaven to have consumed them.
But there is a much worse Spirit than this in the world, which is not only contrary to Christianity, but to the common Principles of Natural Religion, and even to Humanity it self:
But there is a much Worse Spirit than this in the world, which is not only contrary to Christianity, but to the Common Principles of Natural Religion, and even to Humanity it self:
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Which by falshood and perfidiousness, by secret plots and conspiracies, or by open sedition and rebellion, by an Inquisition or Massacre, by deposing and killing Kings, by fire and sword, by the ruine of their Country,
Which by falsehood and perfidiousness, by secret plots and conspiracies, or by open sedition and rebellion, by an Inquisition or Massacre, by deposing and killing Kings, by fire and sword, by the ruin of their Country,
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and in a word, by dissolving all the bonds of humane Society, and subverting the peace and order of the World, that is, by all the wicked ways imaginable doth incite men to promote and advance their Religion.
and in a word, by dissolving all the bonds of humane Society, and subverting the peace and order of the World, that is, by all the wicked ways imaginable does incite men to promote and advance their Religion.
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nor put a greater honour upon his Priests than to make them Judges of an Inquisition, that is, the Inventors and decreers of torments for men more righteous and innocent than themselves.
nor put a greater honour upon his Priests than to make them Judges of an Inquisition, that is, the Inventors and decreers of torments for men more righteous and innocent than themselves.
For if that of Seneca be true, that sine bonitate nulla majestas, without Goodness there can be no such thing as Majesty, then to separate goodness and mercy from God, compassion and charity from Religion, is to make the two best things in the world, God and Religion, good for nothing.
For if that of Senecca be true, that sine bonitate nulla majestas, without goodness there can be no such thing as Majesty, then to separate Goodness and mercy from God, compassion and charity from Religion, is to make the two best things in the world, God and Religion, good for nothing.
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How much righter apprehensions had the Heathen of the Divine Nature, which they looked upon as so benign and beneficial to mankind, that (as Tully admirably says) Dii immortales ad usum hominum fabrefacti penè videantur, The nature of the immortal Gods may almost seem to be exactly framed for the benefit and advantage of men.
How much righter apprehensions had the Heathen of the Divine Nature, which they looked upon as so benign and beneficial to mankind, that (as Tully admirably Says) Gods immortales ad usum hominum fabrefacti penè videantur, The nature of the immortal God's may almost seem to be exactly framed for the benefit and advantage of men.
and to set a keener edge upon their spirits, and to make them ten times more the children of wrath and Cruelty than they were by nature, then surely it loses its nature and ceases to be Religion: For let any man say worse of Atheism and Infidelity, if he can.
and to Set a keener edge upon their spirits, and to make them ten times more the children of wrath and Cruelty than they were by nature, then surely it loses its nature and ceases to be Religion: For let any man say Worse of Atheism and Infidelity, if he can.
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And, for God's sake, what is Religion good for, but to reform the manners and dispositions of men, to restrain humane nature from violence and cruelty, from falshood and treachery, from Sedition and Rebellion? Better it were there were no revealed Religion,
And, for God's sake, what is Religion good for, but to reform the manners and dispositions of men, to restrain humane nature from violence and cruelty, from falsehood and treachery, from Sedition and Rebellion? Better it were there were no revealed Religion,
and that humane nature were left to the conduct of its own principles and inclinations, which are much more mild and merciful, much more for the peace and happiness of humane Society;
and that humane nature were left to the conduct of its own principles and inclinations, which Are much more mild and merciful, much more for the peace and happiness of humane Society;
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And this, if it be well considered, will appear to be a very convincing way of reasoning, by shewing the last result and consequence of such Principles,
And this, if it be well considered, will appear to be a very convincing Way of reasoning, by showing the last result and consequence of such Principles,
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For example, We will at present admit Popery to be the true Religion, and their Doctrines of extirpating Hereticks, of the lawfulness of deposing Kings, and subverting Government by all the cruel and wicked ways that can be thought of, to be,
For Exampl, We will At present admit Popery to be the true Religion, and their Doctrines of extirpating Heretics, of the lawfulness of deposing Kings, and subverting Government by all the cruel and wicked ways that can be Thought of, to be,
but if in the gross, and upon the whole matter it be evident that such a Religion as this is as bad or worse than Infidelity and no Religion, this is conviction enough to a wise man,
but if in the gross, and upon the Whole matter it be evident that such a Religion as this is as bad or Worse than Infidelity and no Religion, this is conviction enough to a wise man,
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How much better Teachers of Religion were the old Heathen Philosophers? In all whose Books and Writings there is not one Principle to be found of Treachery or Rebellion;
How much better Teachers of Religion were the old Heathen Philosophers? In all whose Books and Writings there is not one Principle to be found of Treachery or Rebellion;
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I speak it with grief and shame, because the credit of our common Christianity is somewhat concerned in it, that Panaetius and Antipater and Diogenes the Stoick, Tully and Plutarch and Seneca were much honester and more Christian Casuists, than the Jesuits are,
I speak it with grief and shame, Because the credit of our Common Christianity is somewhat concerned in it, that Panaetius and Antipater and Diogenes the Stoic, Tully and Plutarch and Senecca were much Honester and more Christian Casuists, than the Jesuits Are,
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You all know, without my saying so, that I mean the Church of Rome; in which are taught such Doctrines as these, That Hereticks, that is, all who differ from them in matters of Faith, are to be extirpated by fire and sword;
You all know, without my saying so, that I mean the Church of Room; in which Are taught such Doctrines as these, That Heretics, that is, all who differ from them in matters of Faith, Are to be extirpated by fire and sword;
which was decreed in the third and fourth Lateran Councils, where all Christians are strictly charged to endeavour this to the uttermost of their power, Sicut reputari cupiunt & haberi fideles,
which was decreed in the third and fourth Lateran Councils, where all Christians Are strictly charged to endeavour this to the uttermost of their power, Sicut reputari cupiunt & haberi fideles,
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as they desire to be esteemed and accounted Christians. Next their Doctrines of deposing Kings, and of absolving their subjects from obedience to them;
as they desire to be esteemed and accounted Christians. Next their Doctrines of deposing Kings, and of absolving their subject's from Obedience to them;
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and is commonly kept like Goliah's Sword in the Sanctuary behind the Ephod, but yet so that the High-Priest can lend it out upon an extraordinary occasion.
and is commonly kept like goliath's Sword in the Sanctuary behind the Ephod, but yet so that the High-Priest can lend it out upon an extraordinary occasion.
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So prodigiously Barbarous, both in the substance and circumstances of it, as is not to be parallell'd in all the voluminous Records of Time from the foundation of the World.
So prodigiously Barbarous, both in the substance and Circumstances of it, as is not to be paralleled in all the voluminous Records of Time from the Foundation of the World.
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Of late years our Adversaries (for so they have made themselves without any provocation of ours) have almost had the impudence to deny so plain a matter of fact;
Of late Years our Adversaries (for so they have made themselves without any provocation of ours) have almost had the impudence to deny so plain a matter of fact;
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I will not trouble you with the particular Narrative of this dark Conspiracy, nor the obscure manner of its discovery, which Bellarmin himself acknowledges not to have been without a Miracle. Let us thank God that it was so happily discovered and disappointed,
I will not trouble you with the particular Narrative of this dark conspiracy, nor the Obscure manner of its discovery, which Bellarmin himself acknowledges not to have been without a Miracle. Let us thank God that it was so happily discovered and disappointed,
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And may the lameness and halting of Ignatius Loyola, the Founder of the Jesuits, never depart from that Order, but be a Fate continually attending all their villanous Plots and Contrivances.
And may the lameness and halting of Ignatius Loyola, the Founder of the Jesuits, never depart from that Order, but be a Fate continually attending all their villainous Plots and Contrivances.
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and knew he must suffer, calls it the best Cause; and was extremely troubled to hear it censured by Catholicks and Priests, contrary to his expectation, for a great sin:
and knew he must suffer, calls it the best Cause; and was extremely troubled to hear it censured by Catholics and Priests, contrary to his expectation, for a great since:
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In how full joy should I dye, if I could do any thing for the Cause which I love more than my life? And in another Letter he says, he could have said something to have mitigated the odium of this business,
In how full joy should I die, if I could do any thing for the Cause which I love more than my life? And in Another letter he Says, he could have said something to have mitigated the odium of this business,
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as to that Point of involving those of his own Religion in the common ruine, I dare not (says he) take that course that I could, to make it appear less odious,
as to that Point of involving those of his own Religion in the Common ruin, I Dare not (Says he) take that course that I could, to make it appear less odious,
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All doubts he seems to have look'd upon as temptations, and intreats his Friends to pray for the pardoning of his not sufficient striving against temptations since this business was undertook.
All doubts he seems to have looked upon as temptations, and intreats his Friends to pray for the pardoning of his not sufficient striving against temptations since this business was undertook.
and transform the mild and gentle race of mankind into such Wolves and Tygers, that ever a pretended zeal for Thy glory should instigate men to dishononr Thee at such a rate!
and transform the mild and gentle raze of mankind into such Wolves and Tigers, that ever a pretended zeal for Thy glory should instigate men to dishonour Thee At such a rate!
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I would not be understood to charge every particular person who is, or hath been in the Roman Communion, with the guilt of these or the like practises:
I would not be understood to charge every particular person who is, or hath been in the Roman Communion, with the guilt of these or the like practises:
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I must charge the Heads of their Church, and the prevalent teaching and governing part of it, who are, usually the contrivers and abetters, the executioners and applauders of these cursed Designs.
I must charge the Heads of their Church, and the prevalent teaching and governing part of it, who Are, usually the contrivers and abetters, the executioners and applauders of these cursed Designs.
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And yet he that considers how universally almost the Papists in Ireland were engaged in that Massacre, which is still fresh in our memories, will find it very hard to determine how many degrees of innocency and good nature,
And yet he that considers how universally almost the Papists in Ireland were engaged in that Massacre, which is still fresh in our memories, will find it very hard to determine how many Degrees of innocency and good nature,
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I speak not this to exasperate You, worthy Patriots and the great Bulwark of our Religion, to any unreasonable or unnecessary, much less unchristian Severities against them:
I speak not this to exasperate You, worthy Patriots and the great Bulwark of our Religion, to any unreasonable or unnecessary, much less unchristian Severities against them:
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But I speak it to awaken your care thus far, That if their Priests will always be putting these, pernicious Principles into the minds of the People, effectual Provision may be made, that it may never be in their Power again to put them in Practice.
But I speak it to awaken your care thus Far, That if their Priests will always be putting these, pernicious Principles into the minds of the People, effectual Provision may be made, that it may never be in their Power again to put them in Practice.
When God knows we have been so far from thirsting after their Blood, that we did not so much as desire their disquiet but in order to our own necessary safety, and indeed to theirs.
When God knows we have been so Far from thirsting After their Blood, that we did not so much as desire their disquiet but in order to our own necessary safety, and indeed to theirs.
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And God be praised for those matchless Instances which we are able to give of the generous humanity and Christian temper of the English Protestants. After Q. Marys Death,
And God be praised for those matchless Instances which we Are able to give of the generous humanity and Christian temper of the English Protestants. After Q. Marys Death,
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when the Protestant Religion was restored, Bishop Bonner notwithstanding all his Cruelties and Butcheries was permitted quietly to live and dye amongst us.
when the Protestant Religion was restored, Bishop Bonner notwithstanding all his Cruelties and Butcheries was permitted quietly to live and die among us.
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and the highest Provocation in the World, by the treacherous Murder of one of His Majesty 's Justices of the Peace, a very good Man and a most excellent Magistrate, who had been active in the discovery of this Plot;
and the highest Provocation in the World, by the treacherous Murder of one of His Majesty is Justices of the Peace, a very good Man and a most excellent Magistrate, who had been active in the discovery of this Plot;
I would to God they would but seriously consider this one difference between our Religion and theirs, and which of them comes nearest to the Wisdom which is from above, which is peaceable, and gentle, and full of mercy. And I do heartily pray,
I would to God they would but seriously Consider this one difference between our Religion and theirs, and which of them comes nearest to the Wisdom which is from above, which is peaceable, and gentle, and full of mercy. And I do heartily pray,
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I have now done, and if I have been transported upon this Argument somewhat beyond my usual temper, the Occasion of this Day and our present circumstances will, I hope, bear me out.
I have now done, and if I have been transported upon this Argument somewhat beyond my usual temper, the Occasion of this Day and our present Circumstances will, I hope, bear me out.
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And I can truly say, as the Roman Orator did of himself upon another occasion, Me natura misericordem, patria severum, crudelem nec patria nec natura esse voluit.
And I can truly say, as the Roman Orator did of himself upon Another occasion, Me Nature misericordem, patria severum, Cruel nec patria nec Nature esse voluit.
but neither my natural disposition, nor the temper of the English Nation, nor the Genius of the Protestant, that is the true Christian Religion, will allow me to be cruel.
but neither my natural disposition, nor the temper of the English nation, nor the Genius of the Protestant, that is the true Christian Religion, will allow me to be cruel.
And, under God, let us leave it to the wisdom and care of His Majesty, and His two Houses of Parliament, to make a lasting Provision for the security of our Peace and Religion, against all the secret contrivances and open attempts of these sons of violence. And let us remember those words of David, Psal. 37.12, 13, 14, 15. The wicked plotteth against the just,
And, under God, let us leave it to the Wisdom and care of His Majesty, and His two Houses of Parliament, to make a lasting Provision for the security of our Peace and Religion, against all the secret contrivances and open attempts of these Sons of violence. And let us Remember those words of David, Psalm 37.12, 13, 14, 15. The wicked plotteth against the just,
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And I hope, considering what God hath heretofore done, and hath now begun to do for us, we may take encouragement to our selves against all the Enemies of our Religion, which are confederated against us, in the words of the Prophet, Isa. 8. 9, 10. Associate your selves, O ye People,
And I hope, considering what God hath heretofore done, and hath now begun to do for us, we may take encouragement to our selves against all the Enemies of our Religion, which Are confederated against us, in the words of the Prophet, Isaiah 8. 9, 10. Associate your selves, Oh you People,
and for the miraculous Deliverance of this Day, and for the wonderful Discovery of the late horrid and barbarous Conspiracy against our Prince, our Peace, and our Religion.
and for the miraculous Deliverance of this Day, and for the wondered Discovery of the late horrid and barbarous conspiracy against our Prince, our Peace, and our Religion.
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Who did as upon this Day, rescue our King and our Princes, our Nobles and the Heads of our Tribes, the Governours of our Church and the Judges of the Land, from that fearful Destruction which was ready to have swallowed them up.
Who did as upon this Day, rescue our King and our Princes, our Nobles and the Heads of our Tribes, the Governors of our Church and the Judges of the Land, from that fearful Destruction which was ready to have swallowed them up.
Who still brings to light the hidden things of darkness, and hath hitherto preserved our Religion and Civil interests to us, in despight of all the malicious and restless attempts of our Adversaries.
Who still brings to Light the hidden things of darkness, and hath hitherto preserved our Religion and Civil interests to us, in despite of all the malicious and restless attempts of our Adversaries.
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Who hath delivered us, and doth deliver us, and, we trust, will still deliver us: be glory and honour, thanksgiving and praise, from generation to generation.
Who hath Delivered us, and does deliver us, and, we trust, will still deliver us: be glory and honour, thanksgiving and praise, from generation to generation.
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Mr. William Fairfax, Mr. Thomas Johnson, Mr. John Hardesty, Mr. Gervas Wilcockes, Mr. George Pickering, Mr. Edward Duffeild, Mr. John Topham, Mr. James Longbotham, Mr. Nathan. Holroyd.
Mr. William Fairfax, Mr. Thomas Johnson, Mr. John Hardesty, Mr. Gervas Wilcocks, Mr. George Pickering, Mr. Edward Duffeild, Mr. John Topham, Mr. James Longbotham, Mr. Nathan. Holroyd.
THIS Sermon, which was first Preached, and is now Published at your desires, I dedicate to your Names, to whose prudence and care the direction and management of this First general Meeting of our Country-men was committed;
THIS Sermon, which was First Preached, and is now Published At your Desires, I dedicate to your Names, to whose prudence and care the direction and management of this First general Meeting of our Countrymen was committed;
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A SERMON PREACHED At the first general Meeting of the Gentlemen, and others, in and near London, who were born within the County of York. JOHN XIII. 34, 35. A new Commandment I give unto you, that ye love one another;
A SERMON PREACHED At the First general Meeting of the Gentlemen, and Others, in and near London, who were born within the County of York. JOHN XIII. 34, 35. A new Commandment I give unto you, that you love one Another;
and propounding to us for our imitation and encouragement the most lively and heroical Example of kindness and charity that ever was, in the Life and Death of the great Founder of our Religion, the author and finisher of our Faith, Jesus the Son of God.
and propounding to us for our imitation and encouragement the most lively and heroical Exampl of kindness and charity that ever was, in the Life and Death of the great Founder of our Religion, the author and finisher of our Faith, jesus the Son of God.
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So that the Gospel, as it hath in all other parts of our Duty cleared the dimness and obscurity of natural light and supplied the imperfections of former Revelations, so doth it most eminently reign and triumph in this great and blessed virtue of Charity; in which all the Philosophy and Religions that had been before in the World,
So that the Gospel, as it hath in all other parts of our Duty cleared the dimness and obscurity of natural Light and supplied the imperfections of former Revelations, so does it most eminently Reign and triumph in this great and blessed virtue of Charity; in which all the Philosophy and Religions that had been before in the World,
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With great reason then doth our blessed Saviour call this a new Commandment, and assert it to himself as a thing peculiar to his Doctrine and Religion;
With great reason then does our blessed Saviour call this a new Commandment, and assert it to himself as a thing peculiar to his Doctrine and Religion;
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In some sense then, it is no new Commandment; and so St. John, who was most likely to understand our Saviour's meaning in this particular, (all his preaching and writing being almost nothing else but an inculcating of this one Precept) explains this matter, telling us that in several respects it was,
In Some sense then, it is no new Commandment; and so Saint John, who was most likely to understand our Saviour's meaning in this particular, (all his preaching and writing being almost nothing Else but an inculcating of this one Precept) explains this matter, telling us that in several respects it was,
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and is in so express and particular a manner ascribed to the teaching of the Holy Ghost, which was conferr'd upon Christians by the Faith of the Gospel,
and is in so express and particular a manner ascribed to the teaching of the Holy Ghost, which was conferred upon Christians by the Faith of the Gospel,
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as if there hardly needed any outward instruction and exhortation to that purpose, 1 Thess. 4.9 But as touching brotherly love, ye need not that I write unto you,
as if there hardly needed any outward instruction and exhortation to that purpose, 1 Thess 4.9 But as touching brotherly love, you need not that I write unto you,
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This Commandment then of loving one another is by our Lord and Saviour so much enlarged as to the Object of it, beyond what either the Jews or Heathens did understand it to be, extending to all mankind,
This Commandment then of loving one Another is by our Lord and Saviour so much enlarged as to the Object of it, beyond what either the jews or heathens did understand it to be, extending to all mankind,
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so effectually taught, so mightily encouraged, so very much urged and insisted upon, that it may very well be called a new Commandment: for though it was not altogether unknown to Mankind before,
so effectually taught, so mightily encouraged, so very much urged and insisted upon, that it may very well be called a new Commandment: for though it was not altogether unknown to Mankind before,
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never was such an illustrious Example given of it, never so much weight and stress laid upon it by any Philosophy or Religion that was before in the world.
never was such an illustrious Exampl given of it, never so much weight and stress laid upon it by any Philosophy or Religion that was before in the world.
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and when differences happen, to manage them with all possible calmness and kindness, and to be ready to forgive and to be reconciled to one another; to pray one for another;
and when differences happen, to manage them with all possible calmness and kindness, and to be ready to forgive and to be reconciled to one Another; to pray one for Another;
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and to sacrifice our selves for the furtherance of their Salvation. III. We will consider the Degrees and measures of our Charity, with regard to the various Objects about which it is exercised.
and to sacrifice our selves for the furtherance of their Salvation. III. We will Consider the Degrees and measures of our Charity, with regard to the various Objects about which it is exercised.
We do not know the wants of all, and therefore our knowledg of persons, and of their conditions doth necessarily limit the effects of our Charity within a certain compass;
We do not know the Wants of all, and Therefore our knowledge of Persons, and of their conditions does necessarily limit the effects of our Charity within a certain compass;
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All these do challenge our more especial regard and consideration. IV. We will consider our Obligations to this Duty, not only from our Saviour's Authority,
All these do challenge our more especial regard and consideration. IV. We will Consider our Obligations to this Duty, not only from our Saviour's authority,
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And this is peculiarly His Commandment, which he urgeth upon his Disciples so earnestly, and so as if he almost required nothing else in comparison of this. Joh. 15.12. This is my Commandment, that ye love one another:
And this is peculiarly His Commandment, which he urges upon his Disciples so earnestly, and so as if he almost required nothing Else in comparison of this. John 15.12. This is my Commandment, that you love one Another:
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And so St. John, the loving and beloved Disciple, speaks of it as the great Message which the Son of God was to deliver to mankind, 1 Joh. 3.11. This is the Message which ye have heard from the beginning, that ye should love one another.
And so Saint John, the loving and Beloved Disciple, speaks of it as the great Message which the Son of God was to deliver to mankind, 1 John 3.11. This is the Message which the have herd from the beginning, that you should love one Another.
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The frame of our Nature disposeth us to it, and our inclination to Society, in which there can be no pleasure, no advantage, without mutual love and kindness.
The frame of our Nature Disposeth us to it, and our inclination to Society, in which there can be no pleasure, no advantage, without mutual love and kindness.
The fulfilling of this Law is the great perfection of our Natures, the advancement and enlargement of our Souls, the chief ornament and beauty of a great mind.
The fulfilling of this Law is the great perfection of our Nature's, the advancement and enlargement of our Souls, the chief ornament and beauty of a great mind.
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It makes us like to God, the best and most perfect and happiest Being, in that which is the prime excellency and happiness and glory of the Divine Nature.
It makes us like to God, the best and most perfect and Happiest Being, in that which is the prime excellency and happiness and glory of the Divine Nature.
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from Anger and Envy, from Malice and Revenge, from Jealousie and Discontent. It makes our minds calm and cheerful, and puts our souls into an easie posture,
from Anger and Envy, from Malice and Revenge, from Jealousy and Discontent. It makes our minds Cam and cheerful, and puts our Souls into an easy posture,
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and yet none can give more, for she gave all that she had. All these excellencies and advantages of Love and Charity, which I have briefly recounted, are so many Arguments,
and yet none can give more, for she gave all that she had. All these excellencies and advantages of Love and Charity, which I have briefly recounted, Are so many Arguments,
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The Son of God's becoming man, his whole Life, his bitter Death and Passion, all that he did and all that he suffered, was one great and continued proof and evidence of his mighty love to mankind.
The Son of God's becoming man, his Whole Life, his bitter Death and Passion, all that he did and all that he suffered, was one great and continued proof and evidence of his mighty love to mankind.
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And to perpetuate this great Example of Charity, and that it might be always fresh in our memories, the great Sacrament of our Religion was on purpose instituted for the Commemoration of this great love of the Son of God, in laying down his life and shedding his precious blood for the wicked and rebellious Race of mankind.
And to perpetuate this great Exampl of Charity, and that it might be always fresh in our memories, the great Sacrament of our Religion was on purpose instituted for the Commemoration of this great love of the Son of God, in laying down his life and shedding his precious blood for the wicked and rebellious Raze of mankind.
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But I have not time to enlarge upon this noble Argument as it deserves. VI. The last thing to be considered is the place and rank which this Precept and Duty holds in the Christian Religion.
But I have not time to enlarge upon this noble Argument as it deserves. VI. The last thing to be considered is the place and rank which this Precept and Duty holds in the Christian Religion.
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The Scholars of the several great Rabbi 's among them had some peculiar Sayings and Opinions, some Customs and Traditions whereby they were severally known;
The Scholars of the several great Rabbi is among them had Some peculiar Sayings and Opinions, Some Customs and Traditions whereby they were severally known;
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In allusion to these distinctions of Sects and Schools among the Jews, our Saviour fixeth upon this mark and character whereby his Disciples should be known from the Disciples of any other Institution, A mighty love and affection to one another.
In allusion to these Distinctions of Sects and Schools among the jews, our Saviour fixeth upon this mark and character whereby his Disciples should be known from the Disciples of any other Institution, A mighty love and affection to one Another.
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but our Saviour pitcheth upon that which is the most real and substantial, the most large and extensive, the most useful and beneficial, the most humane and the most divine quality of which we are capable.
but our Saviour pitcheth upon that which is the most real and substantial, the most large and extensive, the most useful and beneficial, the most humane and the most divine quality of which we Are capable.
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unless it be enlivened and inspired by Charity; That Love is the end of the Commandment, NONLATINALPHABET, the end of the Evangelical declaration, the first Fruit of the Spirit, the spring and root of all those Graces and Virtues which concern our duty towards one another:
unless it be enlivened and inspired by Charity; That Love is the end of the Commandment,, the end of the Evangelical declaration, the First Fruit of the Spirit, the spring and root of all those Graces and Virtues which concern our duty towards one Another:
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That without this, whatever we pretend to in Christianity, we are nothing, and our Religion is vain: That this is the greatest of all Graces and Virtues, greater than Faith and Hope; and of perpetual use and duration, Charity never fails.
That without this, whatever we pretend to in Christianity, we Are nothing, and our Religion is vain: That this is the greatest of all Graces and Virtues, greater than Faith and Hope; and of perpetual use and duration, Charity never fails.
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Above all things have fervent charity among your selves, saith St. Peter: And St. Paul, having enumerated most other Christian Virtues, exhorts us above all to strive after this, And above all these things put on charity, which is the bond of perfection.
Above all things have fervent charity among your selves, Says Saint Peter: And Saint Paul, having enumerated most other Christian Virtues, exhorts us above all to strive After this, And above all these things put on charity, which is the bound of perfection.
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for he who loveth not his brother whom he hath seen, how can he love God whom he hath not seen? This he declares to be one of the best evidences that we are in a state of Grace and Salvation, Hereby we know that we are passed from death to life, because we love the brethren.
for he who loves not his brother whom he hath seen, how can he love God whom he hath not seen? This he declares to be one of the best evidences that we Are in a state of Grace and Salvation, Hereby we know that we Are passed from death to life, Because we love the brothers.
and have more gratified the Curiosity, or Enthusiasm, or Superstition of mankind, but there is no quality in the World which upon a sober and impartial consideration is of a more solid and intrinsick value.
and have more gratified the Curiosity, or Enthusiasm, or Superstition of mankind, but there is no quality in the World which upon a Sobrium and impartial consideration is of a more solid and intrinsic valve.
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Nobis notam inurit apud quosdam, it is a mark and brand set upan us by some, saith Tertullian; and he tells us that it was proverbially said among the Heathen, Behold how these Christians love one another.
Nobis notam inurit apud Quosdam, it is a mark and brand Set upan us by Some, Says Tertullian; and he tells us that it was proverbially said among the Heathen, Behold how these Christians love one Another.
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Lucian, that great scoffer at all Religion, acknowledgeth in behalf of Christians, that this was the great Principle which their Master had instill'd into them:
Lucian, that great scoffer At all Religion, acknowledgeth in behalf of Christians, that this was the great Principle which their Master had instilled into them:
And Julian, the bitterest Enemy that Christianity ever had, could not forbear to propound to the Heathen for an example the charity of the Galileans, for so by way of reproach he calls the Christians, who (says he) gave up themselves to humanity and kindness;
And Julian, the Bitterest Enemy that Christianity ever had, could not forbear to propound to the Heathen for an Exampl the charity of the Galileans, for so by Way of reproach he calls the Christians, who (Says he) gave up themselves to humanity and kindness;
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And in the same Letter to Arsacius, the Heathen High Priest of Galatia, he gives this memorable Testimony of the Christians, that their Charity was not limited and confin'd onely to themselves,
And in the same letter to Arsacius, the Heathen High Priest of Galatia, he gives this memorable Testimony of the Christians, that their Charity was not limited and confined only to themselves,
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By all which it is evident that Love and Charity is not onely the great Precept of our Saviour, but was in those first and best Times the general practice of his Disciples,
By all which it is evident that Love and Charity is not only the great Precept of our Saviour, but was in those First and best Times the general practice of his Disciples,
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The application I shall make of this Discourse shall be threefold. 1. With relation to the Church of Rome. 2. With regard to our selves who profess the Protestant Reform'd Religion. 3. With a more particular respect to the occasion of this Meeting.
The application I shall make of this Discourse shall be threefold. 1. With Relation to the Church of Room. 2. With regard to our selves who profess the Protestant Reformed Religion. 3. With a more particular respect to the occasion of this Meeting.
especially having had so late a discovery of their affection to us, and so considerable a testimony of the kindness and charity which they design'd towards us:
especially having had so late a discovery of their affection to us, and so considerable a testimony of the kindness and charity which they designed towards us:
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such as may justly make the ears of all that hear it to tingle, and render Popery execrable and infamous, a frightful and a hateful thing to the end of the World.
such as may justly make the ears of all that hear it to tingle, and render Popery execrable and infamous, a frightful and a hateful thing to the end of the World.
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It is now but too visible how grosly this great Commandment of our Saviour is contradicted, not onely by the Practices of those in that Communion, from the Pope down to the meanest Fryar; but by the very Doctrines and Principles, by the Genius and Spirit of that Religion, which is wholly calculated for cruelty and persecution.
It is now but too visible how grossly this great Commandment of our Saviour is contradicted, not only by the Practices of those in that Communion, from the Pope down to the Meanest Friar; but by the very Doctrines and Principles, by the Genius and Spirit of that Religion, which is wholly calculated for cruelty and persecution.
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Where now is that mark of a Disciple, so much insisted upon by our Lord and Master, to be found in that Church? And yet what is the Christian Church but the Society and Community of Christs Disciples? Surely in all reason, that which our Lord made the distinctive Mark and Character of his Disciples, should be the principal mark of a true Church. Bellarmine reckons up no less than fifteen marks of the rrue Church, all which the Church of Rome arrogates to her self alone:
Where now is that mark of a Disciple, so much insisted upon by our Lord and Master, to be found in that Church? And yet what is the Christian Church but the Society and Community of Christ Disciples? Surely in all reason, that which our Lord made the distinctive Mark and Character of his Disciples, should be the principal mark of a true Church. Bellarmine reckons up no less than fifteen marks of the rrue Church, all which the Church of Room arrogates to her self alone:
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But he wisely forgot that which is worth all the rest, and which our Saviour insists upon as the chief of all other, A sincere Love and Charity to all Christians:
But he wisely forgotten that which is worth all the rest, and which our Saviour insists upon as the chief of all other, A sincere Love and Charity to all Christians:
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And they allow no body in the world, besides themselves, no though they believe all the Articles of the Apostles Creed, to have one grain of true Faith;
And they allow no body in the world, beside themselves, not though they believe all the Articles of the Apostles Creed, to have one grain of true Faith;
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The greatest wonder of all is this, that they who hate and persecute Christians most, do all this while the most confidently of all others pretend to be the Disciples of Christ,
The greatest wonder of all is this, that they who hate and persecute Christians most, do all this while the most confidently of all Others pretend to be the Disciples of christ,
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How is this great Precept of our Saviour not onely shamefully neglected, but plainly violated by us? And that not only by private hatred and ill-will, quarrels and contentions in our civil conversation and entercourse with one another;
How is this great Precept of our Saviour not only shamefully neglected, but plainly violated by us? And that not only by private hatred and ill-will, quarrels and contentions in our civil Conversation and intercourse with one Another;
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Have we not all one Father? hath not one God created us? And are we not in a more peculiar and eminent manner Brethren, being all the children of God by faith in Jesus Christ? Are we not all members of the same Body,
Have we not all one Father? hath not one God created us? And Are we not in a more peculiar and eminent manner Brothers, being all the children of God by faith in jesus christ? are we not all members of the same Body,
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since we are Brethren? Why do we not as becomes Brethren, dwell together in unity? but are so apt to quarrel and break out into heats, to crumble into Sects and Parties, to divide and separate from one another upon every slight and trifling occasion.
since we Are Brothers? Why do we not as becomes Brothers, dwell together in unity? but Are so apt to quarrel and break out into heats, to crumble into Sects and Parties, to divide and separate from one Another upon every slight and trifling occasion.
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Give me leave a little more fully to expostulate this matter, but very calmly and in the spirit of meekness, and in the name of our dear Lord who loved us all at such a rate as to die for us, to recommend to you this new Commandment of his, that ye love one another:
Give me leave a little more Fully to expostulate this matter, but very calmly and in the Spirit of meekness, and in the name of our dear Lord who loved us all At such a rate as to die for us, to recommend to you this new Commandment of his, that you love one Another:
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ought not the great matters wherein we are agreed, our union in the Doctrines of the Christian Religion and in all the necessary Articles of that Faith which was once delivered to the Saints, in the same Sacraments,
ought not the great matters wherein we Are agreed, our Union in the Doctrines of the Christian Religion and in all the necessary Articles of that Faith which was once Delivered to the Saints, in the same Sacraments,
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Are not the things about which we differ in their nature indifferent, that is, things about which there ought to be no difference among wise men? Are they not at a great distance from the life and essence of Religion,
are not the things about which we differ in their nature indifferent, that is, things about which there ought to be no difference among wise men? are they not At a great distance from the life and essence of Religion,
as by breaking the Peace of the Church about them to endanger our whole Religion? Shall we take one another by the throat for an hundred pence, when our common Adversary stands ready to clap upon us an Action of ten thousand talents? Can we in good earnest be contented that rather than the Surplice should not be thrown out, Popery should come in;
as by breaking the Peace of the Church about them to endanger our Whole Religion? Shall we take one Another by the throat for an hundred pence, when our Common Adversary Stands ready to clap upon us an Actium of ten thousand Talents? Can we in good earnest be contented that rather than the Surplice should not be thrown out, Popery should come in;
and rather than receive the Sacrament in the humble but indifferent posture of kneeling, to swallow the Camel of Transubstantiation, and adore the Elements of Bread and Wine for our God and Saviour? and rather than to submit to a Set Form of Prayer, to have the Service of God perform'd in an unknown Tongue?
and rather than receive the Sacrament in the humble but indifferent posture of kneeling, to swallow the Camel of Transubstantiation, and adore the Elements of Bred and Wine for our God and Saviour? and rather than to submit to a Set From of Prayer, to have the Service of God performed in an unknown Tongue?
and how near their Religion was to have entred in upon us at once, at those wide breaches which we had made for it? And will we still take counsel of our Enemies,
and how near their Religion was to have entered in upon us At once, At those wide Breaches which we had made for it? And will we still take counsel of our Enemies,
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and chuse to follow that course to which, of all other, they who hate us and seek our ruine would most certainly advise and direct us? Will we freely offer them that advantage which they would be contented to purchase at any rate?
and choose to follow that course to which, of all other, they who hate us and seek our ruin would most Certainly Advice and Direct us? Will we freely offer them that advantage which they would be contented to purchase At any rate?
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It was a Principle among the ancient Romans, a brave and a wise People, donare inimicitias Reip. to give up and sacrifice their private enmities and quarrels to the publick good and the safety of the Common-wealth.
It was a Principle among the ancient Romans, a brave and a wise People, donare inimicitias Reip to give up and sacrifice their private enmities and quarrels to the public good and the safety of the Commonwealth.
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but an establisht National Religion, firmly united and compacted in all the parts of it? Is it not plain to every eye, that little Sects and separate Congregations can never do it? but will be like a Foundation of sand to a weighty Building, which whatever shew it may make cannot stand long,
but an established National Religion, firmly united and compacted in all the parts of it? Is it not plain to every eye, that little Sects and separate Congregations can never do it? but will be like a Foundation of sand to a weighty Building, which whatever show it may make cannot stand long,
but to yield them up, whether to the infirmity, or importunity, or, perhaps in some very few things, to the plausible exceptions of those who differ from us.
but to yield them up, whither to the infirmity, or importunity, or, perhaps in Some very few things, to the plausible exceptions of those who differ from us.
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and desirous upon any terms that are tolerable to return to the Communion of it: a mind free from passion and prejudice, from peevish exceptions, and groundless and endless scruples;
and desirous upon any terms that Are tolerable to return to the Communion of it: a mind free from passion and prejudice, from peevish exceptions, and groundless and endless scruples;
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and the greatest and clearest Truths in the world are and always will be liable ▪ And whatever they have been heretofore, to be henceforth no more children, tossed to and fro,
and the greatest and Clearest Truths in the world Are and always will be liable ▪ And whatever they have been heretofore, to be henceforth no more children, tossed to and from,
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As the Meeting of the Sons of the Clergy, which is now form'd and establish'd into a charitable Corporation: And the Anniversary Meetings of those of the several Counties of England, who reside,
As the Meeting of the Sons of the Clergy, which is now formed and established into a charitable Corporation: And the Anniversary Meetings of those of the several Counties of England, who reside,
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The strange overflowing of vice and wickedness in our Land, and the prodigious increase and impudence of infidelity and impiety, hath of late years boaded very ill to us,
The strange overflowing of vice and wickedness in our Land, and the prodigious increase and impudence of infidelity and impiety, hath of late Years boaded very ill to us,
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And the greatest comfort I have had under these sad apprehensions of Gods displeasure hath been this, that though bad men were perhaps never worse in any Age,
And the greatest Comfort I have had under these sad apprehensions of God's displeasure hath been this, that though bad men were perhaps never Worse in any Age,
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And who, that loves God and Religion, can chuse but take great contentment to see so general and forward an inclination in People this way? Which hath been very much cherished of late years by this sort of Meetings:
And who, that loves God and Religion, can choose but take great contentment to see so general and forward an inclination in People this Way? Which hath been very much cherished of late Years by this sort of Meetings:
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Now the God of Peace, who brought again from the dead our Lord Jesus Christ, the great Shepherd of the Sheep, through the blood of the everlasting Covenant, make you perfect in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ, to whom be glory for ever and ever. Amen.
Now the God of Peace, who brought again from the dead our Lord jesus christ, the great Shepherd of the Sheep, through the blood of the everlasting Covenant, make you perfect in every good work to do his will, working in you that which is well pleasing in his sighed, through jesus christ, to whom be glory for ever and ever. Amen.
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THIS caution and counsel was given upon occasion of the false Prophets and Teachers that were risen up in the beginning of the Christian Church, who endeavoured to seduce men from the true Doctrine of the Gospel delivered by the Apostles of our Lord and Saviour.
THIS caution and counsel was given upon occasion of the false prophets and Teachers that were risen up in the beginning of the Christian Church, who endeavoured to seduce men from the true Doctrine of the Gospel Delivered by the Apostles of our Lord and Saviour.
Now the handling of this will give occasion to two very material Enquiries, and useful to be resolved. I. How we may discern between true and counterfeit Doctrines:
Now the handling of this will give occasion to two very material Enquiries, and useful to be resolved. I. How we may discern between true and counterfeit Doctrines:
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Whatever Doctrines God reveals to men are propounded to their Understandings, and by this Faculty we are to examine all Doctrines which pretend to be from God,
Whatever Doctrines God reveals to men Are propounded to their Understandings, and by this Faculty we Are to examine all Doctrines which pretend to be from God,
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that is, by those apprehensions which men naturally have of the Divine perfections, and by the clear Notions of good and evil which are imprinted upon our Natures.
that is, by those apprehensions which men naturally have of the Divine perfections, and by the clear Notions of good and evil which Are imprinted upon our Nature's.
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and when any doubt ariseth concerning the meaning of any divine Revelation (as that of the Holy Scriptures) we are to govern our selves in the interpretation of it by what is most agreeable to those natural Notions which we have of God,
and when any doubt arises Concerning the meaning of any divine Revelation (as that of the Holy Scriptures) we Are to govern our selves in the Interpretation of it by what is most agreeable to those natural Notions which we have of God,
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For instance, when God is represented in Scripture as having a humane shape, eyes, ears and hands, the Notions which men naturally have of the Divine Nature and Perfections do sufficiently direct us to interptet these expressions in a sense worthy of God, and agreeable to his Perfection:
For instance, when God is represented in Scripture as having a humane shape, eyes, ears and hands, the Notions which men naturally have of the Divine Nature and Perfections do sufficiently Direct us to interptet these expressions in a sense worthy of God, and agreeable to his Perfection:
because this is contrary to those natural apprehensions which have generally possest mankind, and would take away the main force and sanction of the divine Laws.
Because this is contrary to those natural apprehensions which have generally possessed mankind, and would take away the main force and sanction of the divine Laws.
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For instance, whoever pretends any Revelation that brings the Providence of God into question, does by that very thing make such a Revelation questionable.
For instance, whoever pretends any Revelation that brings the Providence of God into question, does by that very thing make such a Revelation questionable.
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why should we believe that he makes any Revelation of his Will to men? And by this Principle Moses will have false Prophets to be tried: Deut. 13.1.
why should we believe that he makes any Revelation of his Will to men? And by this Principle Moses will have false prophets to be tried: Deuteronomy 13.1.
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If there arise among you a Prophet, and giveth thee a sign or wonder, and the signor the wonder come to pass whereof he spake unto thee, saying, Let us go after other Gods, and let us serve them;
If there arise among you a Prophet, and gives thee a Signen or wonder, and the signor the wonder come to pass whereof he spoke unto thee, saying, Let us go After other God's, and let us serve them;
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And he gives the reason of this, ver. 5. Because he hath spoken unto you to turn you away from the Lord your God, which brought you out of the Land of Egypt.
And he gives the reason of this, ver. 5. Because he hath spoken unto you to turn you away from the Lord your God, which brought you out of the Land of Egypt.
Here is a case wherein a false Prophet is supposed to work a true Miracle to give credit to his Doctrine, (which in other cases the Scripture makes the sign of a true Prophet) but yet in this case he is to be rejected as an Impostor:
Here is a case wherein a false Prophet is supposed to work a true Miracle to give credit to his Doctrine, (which in other cases the Scripture makes the Signen of a true Prophet) but yet in this case he is to be rejected as an Impostor:
and had manifested himself to the people of Israel in so miraculous a manner, by bringing them out of the Land of Egypt. So that a Miracle is not enough to give credit to a Prophet who teacheth any thing contrary to that natural Notion which men have, That there is but one God, who only ought to be worshipped.
and had manifested himself to the people of Israel in so miraculous a manner, by bringing them out of the Land of Egypt. So that a Miracle is not enough to give credit to a Prophet who Teaches any thing contrary to that natural Notion which men have, That there is but one God, who only ought to be worshipped.
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nor to any former Revelation which hath already received a greater and more solemn attestation from God) Miracles are owned by all Mankind to be a sufficient Testimony to any Person,
nor to any former Revelation which hath already received a greater and more solemn attestation from God) Miracles Are owned by all Mankind to be a sufficient Testimony to any Person,
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Upon this God endues him with a power of Miracles, to be an evidence to them, That they may believe that the God of their Fathers, Abraham, Isaac and Jacob, hath appeared unto thee.
Upon this God endues him with a power of Miracles, to be an evidence to them, That they may believe that the God of their Father's, Abraham, Isaac and Jacob, hath appeared unto thee.
And when he sent his Son into the World, he gave Testimony to him by innumerable great and unquestionable Miracles, more and grearer than Moses and all the Prophets had wrought.
And when he sent his Son into the World, he gave Testimony to him by innumerable great and unquestionable Miracles, more and grearer than Moses and all the prophets had wrought.
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And now that the Gospel hath had the confirmation of such Miracles as never were wrought upon any other occasion, no Evidence inferiour to this can in reason controul this Revelation,
And now that the Gospel hath had the confirmation of such Miracles as never were wrought upon any other occasion, no Evidence inferior to this can in reason control this Revelation,
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yet they were so inconsiderable in comparison of our Saviour's, that they deserve no credit in opposition to that Revelation which had so clear a Testimony given to it from Heaven by Miracles, besides all other concurring Arguments to confirm it.
yet they were so inconsiderable in comparison of our Saviour's, that they deserve no credit in opposition to that Revelation which had so clear a Testimony given to it from Heaven by Miracles, beside all other concurring Arguments to confirm it.
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6. And Lastly, No Argument is sufficient to prove a Doctrine or Revelation to be from God, which is not clearer and stronger than the Difficulties and Objections against it:
6. And Lastly, No Argument is sufficient to prove a Doctrine or Revelation to be from God, which is not clearer and Stronger than the Difficulties and Objections against it:
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If Moses had not confuted Pharaoh 's Magicians by working Miracles which they could not work, they might reasonably have disputed it with him who had been the true Prophet:
If Moses had not confuted Pharaoh is Magicians by working Miracles which they could not work, they might reasonably have disputed it with him who had been the true Prophet:
So likewise, though a person work a Miracle (which ordinarily is a good evidence that he is sent by God) yet if the Doctrine he brings be plainly contrary to those natural Notions which we have of God, this is a better objection against the truth of this Doctrine than the other is a proof of it;
So likewise, though a person work a Miracle (which ordinarily is a good evidence that he is sent by God) yet if the Doctrine he brings be plainly contrary to those natural Notions which we have of God, this is a better objection against the truth of this Doctrine than the other is a proof of it;
For if a Miracle were wrought for the proof of it, the very same assurance which a man hath of the truth of the Miracle, he hath of the falshood of the Doctrine, that is, the clear evidence of his senses for both.
For if a Miracle were wrought for the proof of it, the very same assurance which a man hath of the truth of the Miracle, he hath of the falsehood of the Doctrine, that is, the clear evidence of his Senses for both.
For that there is a Miracle wrought to prove, that what he sees in the Sacrament is not bread but the body of Christ, he hath onely the evidence of his senses;
For that there is a Miracle wrought to prove, that what he sees in the Sacrament is not bred but the body of christ, he hath only the evidence of his Senses;
And thus I have endeavoured, as briefly and clearly as I could, to give satisfaction to the first Enquiry I propounded, viz. How we may discern between true and counterfeit Revelations and Doctrines: I proceed now to the
And thus I have endeavoured, as briefly and clearly as I could, to give satisfaction to the First Enquiry I propounded, viz. How we may discern between true and counterfeit Revelations and Doctrines: I proceed now to the
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Whether to Christians in general, or to some particular Person, or Persons, authorised by God to judge for the rest of mankind, by whose judgment all men are concluded and bound up.
Whither to Christians in general, or to Some particular Person, or Persons, authorised by God to judge for the rest of mankind, by whose judgement all men Are concluded and bound up.
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the business of Indulgences, the Invocation of Saints, the Worship of Images, they are not able to offer any thing that is fit to move a reasonable and considerate man;
the business of Indulgences, the Invocation of Saints, the Worship of Images, they Are not able to offer any thing that is fit to move a reasonable and considerate man;
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yet in this Controversie, concerning the Judge of Controversies, they are not destitute of some specious appearance of Reason which deserves to be weighed and considered.
yet in this Controversy, Concerning the Judge of Controversies, they Are not destitute of Some specious appearance of Reason which deserves to be weighed and considered.
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Therefore that we may examine this matter to the bottom, I shall do these three things. 1. Lay down some Cautions and Limitations whereby we may understand how far the generality of Christians are allowed to judge in matters of Religion. 2. I shall represent the grounds of this Principle. 3. Endeavour to satisfie the main Objection of our Adversaries against it:
Therefore that we may examine this matter to the bottom, I shall do these three things. 1. Lay down Some Cautions and Limitations whereby we may understand how Far the generality of Christians Are allowed to judge in matters of Religion. 2. I shall represent the grounds of this Principle. 3. Endeavour to satisfy the main Objection of our Adversaries against it:
I shall lay down some Cautions and Limitations, by which we may understand how far the generality of Christians are allowed to judge in matters of Religion.
I shall lay down Some Cautions and Limitations, by which we may understand how Far the generality of Christians Are allowed to judge in matters of Religion.
And this is reasonable, because if it were otherwise, a Man would deprive others of that Liberty which he assumes to himself, and which he can claim upon no other account,
And this is reasonable, Because if it were otherwise, a Man would deprive Others of that Liberty which he assumes to himself, and which he can claim upon no other account,
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and for the understanding of obscure Texts of Scripture, and more difficult points in Religion, he is to rely upon those, whose proper business and employment it is to apply themselves to the understanding of these things.
and for the understanding of Obscure Texts of Scripture, and more difficult points in Religion, he is to rely upon those, whose proper business and employment it is to apply themselves to the understanding of these things.
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and because Infallibility is not necessary to such a Teacher, it is neither necessary nor convenient that I should absolutely resign up my Judgment to him.
and Because Infallibility is not necessary to such a Teacher, it is neither necessary nor convenient that I should absolutely resign up my Judgement to him.
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For though I have reason to credit him, within the compass of his Art, in things which I do not know, I am not therefore bound to believe him in things plainly contrary to what I and all mankind do certainly know.
For though I have reason to credit him, within the compass of his Art, in things which I do not know, I am not Therefore bound to believe him in things plainly contrary to what I and all mankind do Certainly know.
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A great part of people are ignorant, and of so mean capacity as not to be able to judge of the force of a very good Argument, much less of the issue of a long Dispute;
A great part of people Are ignorant, and of so mean capacity as not to be able to judge of the force of a very good Argument, much less of the issue of a long Dispute;
And this being the case of many, especially in the Church of Rome, where Ignorance is so industriously cherished, I have so much charity as to hope well concerning many of them:
And this being the case of many, especially in the Church of Rome, where Ignorance is so industriously cherished, I have so much charity as to hope well Concerning many of them:
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And seeing that Church teacheth and enjoins the people to worship Images, it is in some sense charitably done of them not to let them know the second Commandment, that they may not be guilty of sinning against so plain a Law.
And seeing that Church Teaches and enjoins the people to worship Images, it is in Some sense charitably done of them not to let them know the second Commandment, that they may not be guilty of sinning against so plain a Law.
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II. Place, To represent to you the grounds of this Principle of our Religion, viz. That we all•w private persons to judge for themselves in matters of Religion.
II Place, To represent to you the grounds of this Principle of our Religion, viz. That we all•w private Persons to judge for themselves in matters of Religion.
First, Because many things in Religion, especially those which are most necessary to be believed and practised, are so plain that every man of ordinary capacity,
First, Because many things in Religion, especially those which Are most necessary to be believed and practised, Are so plain that every man of ordinary capacity,
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Because in these he hath a plain Rule to go by, Natural Light and clear Revelation of Scripture. And this is no new Principle of the Protestants, but most expresly owned by the ancient Fathers: Whatever things are necessary, are plain, saith St. Chrysostom. All things are plainly contained in Scripture which concern faith and a good life, saith St Austin. And nothing can be more reasonable than that those things which are plain to every man should be left to every man's judgment.
Because in these he hath a plain Rule to go by, Natural Light and clear Revelation of Scripture. And this is no new Principle of the Protestants, but most expressly owned by the ancient Father's: Whatever things Are necessary, Are plain, Says Saint Chrysostom. All things Are plainly contained in Scripture which concern faith and a good life, Says Saint Austin. And nothing can be more reasonable than that those things which Are plain to every man should be left to every Man's judgement.
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I will refer it to no mans Judgment upon earth to determine for me, Whether there be a God or not? Whether Murder and Perjury be Sins? Whether it be not plain in Scripture, That Jesus Christ is the Son of God, That he became man, and died for us, and rose again? So that there is no need of a Judg in these cases.
I will refer it to no men Judgement upon earth to determine for me, Whither there be a God or not? Whither Murder and Perjury be Sins? Whither it be not plain in Scripture, That jesus christ is the Son of God, That he became man, and died for us, and rose again? So that there is no need of a Judge in these cases.
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For if he should determine that there is no God, or that he is not to be woshipped, or that he will not punish and reward men, or, which is the case that Bellarmin puts, that Virtue is Vice, and Vice Virtue;
For if he should determine that there is no God, or that he is not to be woshipped, or that he will not Punish and reward men, or, which is the case that Bellarmin puts, that Virtue is Vice, and Vice Virtue;
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Now if St. John had believed that God had constituted an infallible Judge in his Church, to whose Sentence and Determination all Christians are bound to submit, he ought in all reason to have referred Christians to him for the trial of Spirits,
Now if Saint John had believed that God had constituted an infallible Judge in his Church, to whose Sentence and Determination all Christians Are bound to submit, he ought in all reason to have referred Christians to him for the trial of Spirits,
Nay, so far is he from that, that he commends the Bereans for that very thing for which I dare say the Church of Rome would have check'd them most severely,
Nay, so Far is he from that, that he commends the Bereans for that very thing for which I Dare say the Church of Room would have checked them most severely,
For though they deny a liberty of judging in particular points of Religion, yet they are forced to grant men a liberty of judging upon the whole. When they of the Church of Rome would perswade a Jew, or a Heathen, to become a Christian;
For though they deny a liberty of judging in particular points of Religion, yet they Are forced to grant men a liberty of judging upon the Whole. When they of the Church of Room would persuade a Jew, or a Heathen, to become a Christian;
they do by this very thing, whether they will or no, make that man Judge which is the true Church, and the true Religion. Because it would be ridiculous to perswade a man to turn to their Religion,
they do by this very thing, whither they will or no, make that man Judge which is the true Church, and the true Religion. Because it would be ridiculous to persuade a man to turn to their Religion,
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and to urge him with Reasons to do so, and yet to deny him the use of his own judgement whether their Reasons be sufficient to move him to make such a change.
and to urge him with Reasons to do so, and yet to deny him the use of his own judgement whither their Reasons be sufficient to move him to make such a change.
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But what tolerable reason can any man give, why a man should be fit to judge upon the whole, and yet unfit to judge upon particular Points? especially if it be considered, that no man can make a discreet judgment of any Religion,
But what tolerable reason can any man give, why a man should be fit to judge upon the Whole, and yet unfit to judge upon particular Points? especially if it be considered, that no man can make a discreet judgement of any Religion,
before he hath examined the particular Doctrines of it, and made a judgment concerning them. Is it credible, that God should give a man judgment in the most fundamental and important matter of all, viz. To discern the true Religion, and the true Church, from the false;
before he hath examined the particular Doctrines of it, and made a judgement Concerning them. Is it credible, that God should give a man judgement in the most fundamental and important matter of all, viz. To discern the true Religion, and the true Church, from the false;
for no other end, but to enable him to chuse once for all to whom he should resign and inslave his judgment for ever? which is just as reasonable as if one should say, That God hath given a man eyes for no other end,
for no other end, but to enable him to choose once for all to whom he should resign and enslave his judgement for ever? which is just as reasonable as if one should say, That God hath given a man eyes for no other end,
but to look out once for all, and to pitch upon a discreet person to lead him about blindfold all the days of his life. I come now to the III. Thing I propounded, which is, To Answer the main Objection of our Adversaries against this Principle;
but to look out once for all, and to pitch upon a discreet person to led him about blindfold all the days of his life. I come now to the III. Thing I propounded, which is, To Answer the main Objection of our Adversaries against this Principle;
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Now their great Objection is this, If every man may judge for himself, there will be nothing but confusion in Religion, there will be no end of Controversies:
Now their great Objection is this, If every man may judge for himself, there will be nothing but confusion in Religion, there will be no end of Controversies:
Secondly, If this reasoning be good, we may as well conclude that there is an universal infallible Judge set over the whole world in all Temporal matters, to whose Authority all mankind is bound to submit.
Secondly, If this reasoning be good, we may as well conclude that there is an universal infallible Judge Set over the Whole world in all Temporal matters, to whose authority all mankind is bound to submit.
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But it is evident in fact and experience that there is no such universal Judge, appointed by God over the whole World, to decide all Cases of temporal Right;
But it is evident in fact and experience that there is no such universal Judge, appointed by God over the Whole World, to decide all Cases of temporal Right;
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But now a very acute and scholastical man that would argue that God must needs have done whatever he fancies convenient for the World should be done, might by the very same way of Reasoning conclude the necessity of an universal infallible Judge in Civil matters,
But now a very acute and scholastical man that would argue that God must needs have done whatever he fancies convenient for the World should be done, might by the very same Way of Reasoning conclude the necessity of an universal infallible Judge in Civil matters,
And their aliter Dominus non videretur fuisse discretus, otherwise God had not seem'd to be discreet, is every whit as cogent and as civil, in the one Case as the other.
And their aliter Dominus non videretur Fuisse discretus, otherwise God had not seemed to be discreet, is every whit as cogent and as civil, in the one Case as the other.
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And for Revealed Doctrines, we may be certain enough of all that is necessary, if it be true which the Fathers tell us, That all things necessary are plainly revealed in the Holy Scriptures.
And for Revealed Doctrines, we may be certain enough of all that is necessary, if it be true which the Father's tell us, That all things necessary Are plainly revealed in the Holy Scriptures.
unless it were likewise infallibly certain, That there is such a Judge, and, Who he is. For till men were sure of both these, there would still be a Controversy,
unless it were likewise infallibly certain, That there is such a Judge, and, Who he is. For till men were sure of both these, there would still be a Controversy,
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And if it be true which they tell us, That without an infallible Judge Controversies cannot be ended, then a Controversie concerning an infallible Judge can never be ended.
And if it be true which they tell us, That without an infallible Judge Controversies cannot be ended, then a Controversy Concerning an infallible Judge can never be ended.
One, Whether there be an infallible Judge or not? which is a Controversie between Us and the Church of Rome: and the other, Who this infallible Judge is? which is a Controversie among themselves, which could never yet be decided:
One, Whither there be an infallible Judge or not? which is a Controversy between Us and the Church of Rome: and the other, Who this infallible Judge is? which is a Controversy among themselves, which could never yet be decided:
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The present condition of humane Nature doth not admit of any constitution of things, whether in Religion or Civil matters, which is free from all kind of exception and inconvenience:
The present condition of humane Nature does not admit of any constitution of things, whither in Religion or Civil matters, which is free from all kind of exception and inconvenience:
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God hath appointed Guides and Teachers for us in matters of Religion, and if we will be contented to be instructed by them in those necessary Articles and Duties of Religion, which are plainly contained in Scripture;
God hath appointed Guides and Teachers for us in matters of Religion, and if we will be contented to be instructed by them in those necessary Articles and Duties of Religion, which Are plainly contained in Scripture;
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and to be counselled and directed by them in things that are more doubtful and difficult, I do not see why we might hot do well enough without any infallible Judge or Guide.
and to be counseled and directed by them in things that Are more doubtful and difficult, I do not see why we might hight do well enough without any infallible Judge or Guide.
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no, though he were an Apostle, though he were an Angel from heaven. S. Paul puts the case so high, Gal. 1.8. Though we, or an Angel from heaven, preach any other Gospel unto you than what you have received, let him be accursed:
no, though he were an Apostle, though he were an Angel from heaven. S. Paul puts the case so high, Gal. 1.8. Though we, or an Angel from heaven, preach any other Gospel unto you than what you have received, let him be accursed:
What? not believe an Apostle, nor an Angel from heaven, if he should teach any thing evidently contrary to the plain Doctrine of the Gospel? If he should determine Vertue to be Vice,
What? not believe an Apostle, nor an Angel from heaven, if he should teach any thing evidently contrary to the plain Doctrine of the Gospel? If he should determine Virtue to be Vice,
Suppose I came a Stranger into England, and landing at Dover took a Guide there to conduct me in my way to York, which I knew before by the Mapp to lie North of Dover: having committed my self to him,
Suppose I Come a Stranger into England, and landing At Dover took a Guide there to conduct me in my Way to York, which I knew before by the Map to lie North of Dover: having committed my self to him,
and many times over hedge and ditch, I cannot but think it strange, that in a civil and well inhabited Country there should be no High-ways from one part of it to another:
and many times over hedge and ditch, I cannot but think it strange, that in a civil and well inhabited Country there should be no Highways from one part of it to Another:
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Then certainly no modesty do's oblige a man not to dispute with his Guide, and to tell him surely that can be no way because it is Sea. Now though he set never so bold a face upon the matter,
Then Certainly no modesty do's oblige a man not to dispute with his Guide, and to tell him surely that can be no Way Because it is Sea. Now though he Set never so bold a face upon the matter,
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and tell me with all the gravity and authority in the world, That it is not the Sea but dry Land under the species and appearance of Water; and that whatever my eyes tell me, having once committed my self to his guidance, I must not trust my own senses in the case;
and tell me with all the gravity and Authority in the world, That it is not the Sea but dry Land under the species and appearance of Water; and that whatever my eyes tell me, having once committed my self to his guidance, I must not trust my own Senses in the case;
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it being one of the most dangerous sorts of Infidelity for a man to believe his own eyes rather than his faithful and infallible Guide: All this moves me not;
it being one of the most dangerous sorts of Infidelity for a man to believe his own eyes rather than his faithful and infallible Guide: All this moves me not;
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but I begin to expostulate roundly with him, and to let him understand that if I must not believe what I see, he is like to be of no farther use to me;
but I begin to expostulate roundly with him, and to let him understand that if I must not believe what I see, he is like to be of no farther use to me;
In short, I tell him plainly, that when I took him for my Guide, I did not take him to tell me the difference between North and South, between a Hedge and a High-way, between Sea and dry Land; all this I knew before,
In short, I tell him plainly, that when I took him for my Guide, I did not take him to tell me the difference between North and South, between a Hedge and a Highway, between Sea and dry Land; all this I knew before,
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after all his Motives of Credibility to perswade me to believe him, and all his confident sayings, which he gravely calls Demonstrations, I stand stifly upon the shore,
After all his Motives of Credibility to persuade me to believe him, and all his confident sayings, which he gravely calls Demonstrations, I stand stiffly upon the shore,
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since one kindness deserves another, and all Contradictions are alike easie to be believed, that they would be pleased to believe that Infidelity is Faith,
since one kindness deserves Another, and all Contradictions Are alike easy to be believed, that they would be pleased to believe that Infidelity is Faith,
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which will hot endure a fair Examination, but magisterially require an implicite Faith: Whereas Truth is bold and full of courage, and loves to appear openly;
which will hight endure a fair Examination, but magisterially require an implicit Faith: Whereas Truth is bold and full of courage, and loves to appear openly;
when they do so industriously debar them of the means of Knowledge, and are so very loath to let them understand what it is that we have to say against their Religion.
when they do so industriously debar them of the means of Knowledge, and Are so very loath to let them understand what it is that we have to say against their Religion.
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For can any thing in the world be more suspicious than to perswade men, to put out their eyes, upon promise that they will help them to a much better and more faithful Guide? If any Church, any Profession of men, be unwilling their Doctrines should be exposed to Trial, it is a certain sign they know something by them that is faulty,
For can any thing in the world be more suspicious than to persuade men, to put out their eyes, upon promise that they will help them to a much better and more faithful Guide? If any Church, any Profession of men, be unwilling their Doctrines should be exposed to Trial, it is a certain Signen they know something by them that is faulty,
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3. Since Reason and Christianity allow this liberty to private persons to judg for themselves in matters of Religion, we should use this priviledg with much modesty and humility, with great submission and deference to our Spiritual Rulers and Guides, whom God hath appointed in his Church.
3. Since Reason and Christianity allow this liberty to private Persons to judge for themselves in matters of Religion, we should use this privilege with much modesty and humility, with great submission and deference to our Spiritual Rulers and Guides, whom God hath appointed in his Church.
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And there is very great need of this Caution, since by experience we find this liberty so much abused by many to the nourishing of Pride and Self-conceit, of Division and Faction;
And there is very great need of this Caution, since by experience we find this liberty so much abused by many to the nourishing of Pride and Self-conceit, of Division and Faction;
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but nothing puts so plausible a colour upon it, as the ill use that is too frequently made of this natural Privilege of mens judging for themselves in a matter of so infinite concernment,
but nothing puts so plausible a colour upon it, as the ill use that is too frequently made of this natural Privilege of men's judging for themselves in a matter of so infinite concernment,
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We, who enjoy the Protestant Religion, have all the means and advantages of understanding the Will of God, free liberty and full scope of enquiring into it,
We, who enjoy the Protestant Religion, have all the means and advantages of understanding the Will of God, free liberty and full scope of inquiring into it,
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and the unspeakable satisfaction and delight which is to be had in the doing of our duty, nothing can be easier ▪ Nothing will give us that pleasure, while we live;
and the unspeakable satisfaction and delight which is to be had in the doing of our duty, nothing can be Easier ▪ Nothing will give us that pleasure, while we live;
THE Necessity of Religion to the support of humane Society in nothing appears more evidently than in this, That the obligation of an Oath, which is so necessary for the maintenance of peace and justice among men, depends wholly upon the sence and belief of a Deity.
THE Necessity of Religion to the support of humane Society in nothing appears more evidently than in this, That the obligation of an Oath, which is so necessary for the maintenance of peace and Justice among men, depends wholly upon the sense and belief of a Deity.
Intimating, That when Faith fails from among men, nothing but a particular and immediate interposition of the Divine Providence can preserve the World from falling into confusion.
Intimating, That when Faith fails from among men, nothing but a particular and immediate interposition of the Divine Providence can preserve the World from falling into confusion.
and the approaching dissolution of all things, when faith and truth shall hardly be found among men, Luke 18.8. When the Son of man comes, shall he find Faith on the earth? This state of things doth loudly call for his coming to destroy the World, which is even ready to dissolve and fall in pieces of it self when these bands and pillars of humane Society do break and fail.
and the approaching dissolution of all things, when faith and truth shall hardly be found among men, Lycia 18.8. When the Son of man comes, shall he find Faith on the earth? This state of things does loudly call for his coming to destroy the World, which is even ready to dissolve and fallen in Pieces of it self when these bans and pillars of humane Society do break and fail.
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And therefore I do not know any Argument more proper and useful to be treated of upon this Occasion than of the Nature and Obligation of an Oath, which is the utmost security that one man can give to another of the truth of what he says;
And Therefore I do not know any Argument more proper and useful to be treated of upon this Occasion than of the Nature and Obligation of an Oath, which is the utmost security that one man can give to Another of the truth of what he Says;
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the strongest tye of fideility, the surest ground of Judicial proceedings, and the most firm and sacred bond that can be laid upon all that are concerned in the administration of publick Justice;
the Strongest tie of fideility, the Surest ground of Judicial proceedings, and the most firm and sacred bound that can be laid upon all that Are concerned in the administration of public justice;
Now from this assertion of the Apostle concerning the great use and end of Oaths among men, I shall take occasion, 1. To consider the nature of an Oath,
Now from this assertion of the Apostle Concerning the great use and end of Oaths among men, I shall take occasion, 1. To Consider the nature of an Oath,
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and the kinds of it. 2. To shew the great use and even necessity of Oaths, in many cases. 3. To vindicate the lawfulness of them, where they are necessary. 4. To shew the sacred obligation of an Oath.
and the Kinds of it. 2. To show the great use and even necessity of Oaths, in many cases. 3. To vindicate the lawfulness of them, where they Are necessary. 4. To show the sacred obligation of an Oath.
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There are two sorts of Oaths, Assertory, and Promissory. An assertory Oath is when a man affirms or denies upon oath a matter of fact, past, or present:
There Are two sorts of Oaths, Assertory, and Promissory. an assertory Oath is when a man affirms or Denies upon oath a matter of fact, past, or present:
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Government would many times be very insecure, and for the faithful discharge of Offices of great trust, in which the welfare of the Publick is nearly concerned, it is not possible to find any security equal to that of an Oath;
Government would many times be very insecure, and for the faithful discharge of Offices of great trust, in which the welfare of the Public is nearly concerned, it is not possible to find any security equal to that of an Oath;
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And among all Nations an Oath hath always been thought the only peremptory and satisfactory way of deciding such controversies. III. The third thing I proposed was to vindicate the lawfulness of Oaths, where they are necessary.
And among all nations an Oath hath always been Thought the only peremptory and satisfactory Way of deciding such controversies. III. The third thing I proposed was to vindicate the lawfulness of Oaths, where they Are necessary.
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but in many cases of great necessity, to confirm a doubtful thing, and to put an end to controversies which cannot otherwise be decided to the satisfaction of the Parties contending;
but in many cases of great necessity, to confirm a doubtful thing, and to put an end to controversies which cannot otherwise be decided to the satisfaction of the Parties contending;
An oath for confirmation is to them an end of all strife And indeed it is hardly imaginable that God should not have left that lawful, which is so evidently necessary to the peace and security of Mankind.
an oath for confirmation is to them an end of all strife And indeed it is hardly imaginable that God should not have left that lawful, which is so evidently necessary to the peace and security of Mankind.
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But because there is a Sect, sprung up in our memory, which hath called in question the lawfulness of all Oaths, to the great mischief and disturbance of humane Society, I shall endeavour to search this matter to the bottom,
But Because there is a Sect, sprung up in our memory, which hath called in question the lawfulness of all Oaths, to the great mischief and disturbance of humane Society, I shall endeavour to search this matter to the bottom,
Secondly, I shall shew the weakness and insufficiency of the grounds of the contrary Opinion; whether from Reason, or from Scripture, which last they principally rely upon;
Secondly, I shall show the weakness and insufficiency of the grounds of the contrary Opinion; whither from Reason, or from Scripture, which last they principally rely upon;
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that when God separated a People to himself, it was practised among them, by the holy Patriarchs, Abraham, Isaac, and Jacob; and was afterwards not only allowed;
that when God separated a People to himself, it was practised among them, by the holy Patriarchs, Abraham, Isaac, and Jacob; and was afterwards not only allowed;
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but in many Cases commanded by the Law of Moses; which had it been a thing evil in it self and forbidden by the Law of Nature, would not have been done.
but in many Cases commanded by the Law of Moses; which had it been a thing evil in it self and forbidden by the Law of Nature, would not have been done.
Secondly. Another undeniable Argument from the Text of the lawfulness of Oaths is, that God himself, in condescension to the Custome of men who use to confirm and give credit to what they say by an Oath, is represented by the Apostle as confirming his promise to us by an Oath, verse 13. When God made the promise to Abraham,
Secondly. another undeniable Argument from the Text of the lawfulness of Oaths is, that God himself, in condescension to the Custom of men who use to confirm and give credit to what they say by an Oath, is represented by the Apostle as confirming his promise to us by an Oath, verse 13. When God made the promise to Abraham,
1. That in matters of great importance no other obligation, besides that of an oath, hath been thought sufficient amongst the best and wisest of men to assert their fidelity to one another.
1. That in matters of great importance no other obligation, beside that of an oath, hath been Thought sufficient among the best and Wisest of men to assert their Fidis to one Another.
Between Father and Son, Jacob and Joseph, concerning the burial of his Father in the Land of Canaan: Between two of the dearest and most intimate Friends, David and Jonathan, to assure their friendship to one another;
Between Father and Son, Jacob and Joseph, Concerning the burial of his Father in the Land of Canaan: Between two of the dearest and most intimate Friends, David and Johnathan, to assure their friendship to one Another;
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and it had its effect long after Jonathans death in the saving of Mephibosheth, when reason of State and the security of his Throne seem'd to move David strongly to the contrary;
and it had its Effect long After Jonathans death in the Saving of Mephibosheth, when reason of State and the security of his Throne seemed to move David strongly to the contrary;
implying, that had it not been for his Oath, other considerations might probably have prevail'd with him to have permitted him to have been cut off with the rest of Saul 's Children.
implying, that had it not been for his Oath, other considerations might probably have prevailed with him to have permitted him to have been Cut off with the rest of Saul is Children.
Secondly, From Scripture. Our Saviour seems altogether to forbid swearing in any case, Matth. 5.33, 34. Ye have heard that it hath been said to them of old time, thou shalt not forswear thy self:
Secondly, From Scripture. Our Saviour seems altogether to forbid swearing in any case, Matthew 5.33, 34. You have herd that it hath been said to them of old time, thou shalt not forswear thy self:
But before I enter upon this matter, I will readily grant, that there is scarce any Errour whatsoever that hath a more plausible colour from Scripture, than this;
But before I enter upon this matter, I will readily grant, that there is scarce any Error whatsoever that hath a more plausible colour from Scripture, than this;
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Nothing being more certain in experience, than that many men will lie for their interest when they will not be perjured, God having planted in the natural Consciences of men a secret dread of perjury above most other sins.
Nothing being more certain in experience, than that many men will lie for their Interest when they will not be perjured, God having planted in the natural Consciences of men a secret dread of perjury above most other Sins.
but on the other hand I must needs say, that it is no Argument either of a wise or good man to take up any opinion, especially such a one as is greatly to his prejudice, upon slight grounds.
but on the other hand I must needs say, that it is no Argument either of a wise or good man to take up any opinion, especially such a one as is greatly to his prejudice, upon slight grounds.
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needless and heedless oaths (as one expresseth it) and in general all voluntary swearing unless upon some great and weighty cause, in which the glory of God and the good of the souls of Men is concerned.
needless and heedless Oaths (as one Expresses it) and in general all voluntary swearing unless upon Some great and weighty cause, in which the glory of God and the good of the Souls of Men is concerned.
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For that in such cases a voluntary oath may be lawful, I am induced to believe from the example of St. Paul, who useth it more than once upon such occasions;
For that in such cases a voluntary oath may be lawful, I am induced to believe from the Exampl of Saint Paul, who uses it more than once upon such occasions;
And, that this prohibition of our Saviour's ought to be understood of oaths in ordinary conversation, appears from the opposition which our Saviour makes, Swear not at all; but let your communication be yea, yea;
And, that this prohibition of our Saviour's ought to be understood of Oaths in ordinary Conversation, appears from the opposition which our Saviour makes, Swear not At all; but let your communication be yea, yea;
And this is very much confirmed, in that our Saviour do's not under this general Prohibition, instance in such oaths as are expresly by the name of God: The reason whereof is this;
And this is very much confirmed, in that our Saviour do's not under this general Prohibition, instance in such Oaths as Are expressly by the name of God: The reason whereof is this;
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but lawfull to swear by the Creatures, as by Heaven and Earth, &c. So that our Saviour's meaning is as if he had said, You think you may swear in common conversation provided you do not swear by the name of God;
but lawful to swear by the Creatures, as by Heaven and Earth, etc. So that our Saviour's meaning is as if he had said, You think you may swear in Common Conversation provided you do not swear by the name of God;
And unless we suppose this to be our Saviour's meaning, I do not see what good Reason can be given why our Saviour should only forbid them to swear by the Creatures,
And unless we suppose this to be our Saviour's meaning, I do not see what good Reason can be given why our Saviour should only forbid them to swear by the Creatures,
Secondly, It is very considerable to the explaining of this Prohibition, that there are the like general expressions in other Jewish Authors concerning this very matter, which yet must of necessity be thus limited.
Secondly, It is very considerable to the explaining of this Prohibition, that there Are the like general expressions in other Jewish Authors Concerning this very matter, which yet must of necessity be thus limited.
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And that the Jews meant this by not swearing at all, seems to be very plain from a passage in Josephus, who says that the Sect of the Essenes forbad their Disciples to swear at all;
And that the jews meant this by not swearing At all, seems to be very plain from a passage in Josephus, who Says that the Sect of the Essenes forbade their Disciples to swear At all;
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Thirdly, Which will peremptorily decide this matter, this Prohibition of our Saviour's cannot be understood to forbid all Oaths, without a plain contradiction to the undoubted practice of the primitive Christians,
Thirdly, Which will peremptorily decide this matter, this Prohibition of our Saviour's cannot be understood to forbid all Oaths, without a plain contradiction to the undoubted practice of the primitive Christians,
Athanasius, being accused to Constantius, purged himself by oath, and desired that his Accuser might be put to his Oath sub attestatione veritatis, by calling the truth to witness;
Athanasius, being accused to Constantius, purged himself by oath, and desired that his Accuser might be put to his Oath sub attestation veritatis, by calling the truth to witness;
which is the very formality of an Oath. God is my witness, Rom. 1.9. As God is true, our word was not yea and nay, 2 Cor. 1.18. and v. 23. I call God for a record upon my Soul. Before God I lye ▪ not, Gal, 1.20. God is my record, Philip 1.8. God is my witness, 1 Thess. 2.5. These are all unquestionable oaths;
which is the very formality of an Oath. God is my witness, Rom. 1.9. As God is true, our word was not yea and nay, 2 Cor. 1.18. and v. 23. I call God for a record upon my Soul. Before God I lie ▪ not, Gall, 1.20. God is my record, Philip 1.8. God is my witness, 1 Thess 2.5. These Are all unquestionable Oaths;
Our Saviour himself (who surely would not be the first example of breaking his own Laws) did not refuse to answer upon Oath, being called thereto at his Trial. So we find Matth. 26.63. Yhe high Priest said unto him, I abjure thee by the living God, that thou tell us whether thou be the Christ the Son of God;
Our Saviour himself (who surely would not be the First Exampl of breaking his own Laws) did not refuse to answer upon Oath, being called thereto At his Trial. So we find Matthew 26.63. Yhe high Priest said unto him, I abjure thee by the living God, that thou tell us whither thou be the christ the Son of God;
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If he have heard the voice if swearing, that is, if being adjured or demanded to answer upon oath concerning what he hath seen or heard, he do not utter the truth, he is perjured.
If he have herd the voice if swearing, that is, if being adjured or demanded to answer upon oath Concerning what he hath seen or herd, he do not utter the truth, he is perjured.
Now to this adjuration of the high Priest our Saviour answered, thou hast said: which words are not an avoiding to answer (as some have thought) but a direct answer,
Now to this adjuration of the high Priest our Saviour answered, thou hast said: which words Are not an avoiding to answer (as Some have Thought) but a Direct answer,
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For upon this answer the high Priest said, he hath spoken blasphemy. But to put the matter beyond all doubt St. Mark tells us, Mark 14.61. that he being asked by the high Priest, Art thou the Christ the Son of the Blessed? He answered, I am.
For upon this answer the high Priest said, he hath spoken blasphemy. But to put the matter beyond all doubt Saint Mark tells us, Mark 14.61. that he being asked by the high Priest, Art thou the christ the Son of the Blessed? He answered, I am.
It was the custome of the Grecians, to swear laying their hands upon the Altar, quod sanctissimum jusjurandum est habitum, (saith A. Gellius ) which was looked upon as the most sacred form of Swearing.
It was the custom of the Greeks, to swear laying their hands upon the Altar, quod sanctissimum jusjurandum est habitum, (Says A. Gellius) which was looked upon as the most sacred from of Swearing.
One, of putting the hand under the Thigh of him to whom the Oath was made. Thus Eliezer swore to Abraham, Gen. 24. and Joseph to Jacob, Gen. 47. The other was by lifting up the hand to heaven:
One, of putting the hand under the Thigh of him to whom the Oath was made. Thus Eliezer swore to Abraham, Gen. 24. and Joseph to Jacob, Gen. 47. The other was by lifting up the hand to heaven:
In allusion to this custome the Psalmist describes the perjured person, Psal. 144.8. Whose mouth speaketh vanity; and whose right hand is a right hand of falshood.
In allusion to this custom the Psalmist describes the perjured person, Psalm 144.8. Whose Mouth speaks vanity; and whose right hand is a right hand of falsehood.
than by the Religion of an Oath. Moses very well expresseth it, by binding our souls with a bond. Numb. 30.2. If a man swear an oath, to bind his soul with a bond;
than by the Religion of an Oath. Moses very well Expresses it, by binding our Souls with a bound. Numb. 30.2. If a man swear an oath, to bind his soul with a bound;
Nullum vinculum ad astringendam fidem majores nostri jurejurando arctius esse voluerunt, saith Tully; Our fore-fathers had no stricter bond whereby to oblige the faith of men to one another, than that of an Oath.
Nullum vinculum ad astringendam fidem Majores Our Jurejurando Arctius esse voluerunt, Says Tully; Our Forefathers had no Stricter bound whereby to oblige the faith of men to one Another, than that of an Oath.
I will crave your patience a little longer, whilst by way of inference from this Discourse, I represent to you the great Sin of Swearing in common conversation, upon trivial and needless occasions;
I will crave your patience a little longer, while by Way of Inference from this Discourse, I represent to you the great since of Swearing in Common Conversation, upon trivial and needless occasions;
So Ʋlpian the great Roman Lawyer observes, Nonnullus esse faciles ad jurandum contemptu Religionis, that mens proneness to swearing comes from acontempt of Religion;
So Ʋlpian the great Roman Lawyer observes, Nonnullus esse faciles ad jurandum contemptu Religion, that men's proneness to swearing comes from acontempt of Religion;
And this perhaps haps is the meaning of St. James, when he cautions Christians so vehemently against common swearing, NONLATINALPHABET (for so some of the best ancient Copies read it) lest ye fall into hypocrisie, that is,
And this perhaps haps is the meaning of Saint James, when he cautions Christians so vehemently against Common swearing, (for so Some of the best ancient Copies read it) lest you fallen into hypocrisy, that is,
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who cannot be presumed with any manner of ease and patience to hear God affronted, and his great and glorious Name so irreverently to stup one very slight occasion.
who cannot be presumed with any manner of ease and patience to hear God affronted, and his great and glorious Name so irreverently to stup one very slight occasion.
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and by the breach whereof we incur so great a danger (as St. James assures us) that it must be a great charity that can find out a way to reconcile a common custome of swearing with a serious belief of the Christian Religion:
and by the breach whereof we incur so great a danger (as Saint James assures us) that it must be a great charity that can find out a Way to reconcile a Common custom of swearing with a serious belief of the Christian Religion:
Which I would to God those who are concerned would seriously lay to heart. Especially, since this Sin of all others hath the least of Temptation to it.
Which I would to God those who Are concerned would seriously lay to heart. Especially, since this since of all Others hath the least of Temptation to it.
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But to shew that this is no excuse, it is very observable that it is particularly in the matter of Oaths and Perjury that the Holy Ghost gives that caution, Thou shalt not follow a multitude to do evil.
But to show that this is no excuse, it is very observable that it is particularly in the matter of Oaths and Perjury that the Holy Ghost gives that caution, Thou shalt not follow a multitude to do evil.
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And lastly, it deserves to be considered, that this sin is so much the greater because of the frequent returns of it in those that are accustomed to it.
And lastly, it deserves to be considered, that this since is so much the greater Because of the frequent returns of it in those that Are accustomed to it.
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2. Secondly, To represent the heinousness of the sin of Perjury. But before I aggravate this Crime, it is fit to let men know how many ways they may be guilty of it. 1st.
2. Secondly, To represent the heinousness of the since of Perjury. But before I aggravate this Crime, it is fit to let men know how many ways they may be guilty of it. 1st.
In like manner, he is guilty of perjury in the same degree, who promiseth upon oath what he is not morally and reasonably certain he shall be able to perform.
In like manner, he is guilty of perjury in the same degree, who promises upon oath what he is not morally and reasonably certain he shall be able to perform.
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to the infinite scandal of the Christian Religion and prejudice of humane Society, by doing what in them lies to destroy all Faith and mutual Confidence among men.
to the infinite scandal of the Christian Religion and prejudice of humane Society, by doing what in them lies to destroy all Faith and mutual Confidence among men.
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For what can be a greater affront to God, than to use his Name to deceive men? And what can more directly overthrow the great end and use of oaths, which are for confirmation, and to put an end to Strife? Whereas by these arts the thing is left in the same uncertainty it was before,
For what can be a greater affront to God, than to use his Name to deceive men? And what can more directly overthrow the great end and use of Oaths, which Are for confirmation, and to put an end to Strife? Whereas by these arts the thing is left in the same uncertainty it was before,
To be sure, a man when he swears may always reserve something in his mind which will quite alter the sense of whatever he can say or promise upon oath.
To be sure, a man when he swears may always reserve something in his mind which will quite altar the sense of whatever he can say or promise upon oath.
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And though men think by this device to save themselves harmless from the guilt of so great a Sin, they do really increase it, by adding to their iniquity the impudent folly of mocking God and deceiving themselves.
And though men think by this device to save themselves harmless from the guilt of so great a since, they do really increase it, by adding to their iniquity the impudent folly of mocking God and deceiving themselves.
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For instance, if a man being ask'd upon Oath whether he be a Priest, shall answer he is not, reserving in his mind that he is not a Priest of Bacchus, or some such thing, the whole Proposition is true,
For instance, if a man being asked upon Oath whither he be a Priest, shall answer he is not, reserving in his mind that he is not a Priest of Bacchus, or Some such thing, the Whole Proposition is true,
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For he seems to refer to the third Commandment when he says, Ye have heard that it was said to them of old time, thou shalt not forswear thy self, as he had done before to the 6th. and 7th. when he says, It was said to them of old time, thou shalt not kill, thou shalt not commit adultery.
For he seems to refer to the third Commandment when he Says, You have herd that it was said to them of old time, thou shalt not forswear thy self, as he had done before to the 6th. and 7th. when he Says, It was said to them of old time, thou shalt not kill, thou shalt not commit adultery.
So that the primary, if not the sole intention of this Law, Thou shalt not take the Name of the Lord thy God in vain, is to forbid the great sin of Perjury.
So that the primary, if not the sole intention of this Law, Thou shalt not take the Name of the Lord thy God in vain, is to forbid the great since of Perjury.
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lest Poverty should tempt me to steal, and stealth should engage me in Perjury. For among the Jews an oath was tendered to him that was suspected of theft, as appears from Levit. 6.2.
lest Poverty should tempt me to steal, and stealth should engage me in Perjury. For among the jews an oath was tendered to him that was suspected of theft, as appears from Levit. 6.2.
that is, be perjured, being examined upon oath concerning, a thing stoln. And for this reason the thief and the perjured person are put together, Zech. 5.4.
that is, be perjured, being examined upon oath Concerning, a thing stolen. And for this reason the thief and the perjured person Are put together, Zechariah 5.4.
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And 'tis very observable, that there is no threatning added to any other Commandment, but to this and the second; Intimating to us that, next to Idolatry and the worship of a false God, Perjury is one of the greatest affronts that can be offered to the divine Majesty.
And it's very observable, that there is no threatening added to any other Commandment, but to this and the second; Intimating to us that, next to Idolatry and the worship of a false God, Perjury is one of the greatest affronts that can be offered to the divine Majesty.
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This is one of those sins that cries so loud to Heaven, and quickens the pace of God's judgments, Mal. 3.9. I will come near to you in judgement, and be a swift witness against the swearer.
This is one of those Sins that cries so loud to Heaven, and quickens the pace of God's Judgments, Malachi 3.9. I will come near to you in judgement, and be a swift witness against the swearer.
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And among the Heathen it was always reckoned one of the greatest of Crimes, and which they did believe God did not only punish upon the guilty person himself,
And among the Heathen it was always reckoned one of the greatest of Crimes, and which they did believe God did not only Punish upon the guilty person himself,
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Solomon very fully and elegantly expresseth the destructive nature of this sin, Prov. 25.18. A false witness against his neighbour is a maul, and a sword, and a sharp arrow:
Solomon very Fully and elegantly Expresses the destructive nature of this since, Curae 25.18. A false witness against his neighbour is a maul, and a sword, and a sharp arrow:
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Intimating, that amongst all the instruments of ruine and mischief that have been devised by mankind, none is of more pernicious consequence to humane Society than Perjury, and breach of Faith.
Intimating, that among all the Instruments of ruin and mischief that have been devised by mankind, none is of more pernicious consequence to humane Society than Perjury, and breach of Faith.
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and not by tht loose Reasonings and Resolutions of Pamphlets, sent abroad to serve the turns of unpeaceable and ill-minded men (whether Atheists, or Papists, or others) on purpose to debauch the Consciences of men by teaching them to play fast and loose with oaths.
and not by that lose Reasonings and Resolutions of Pamphlets, sent abroad to serve the turns of unpeaceable and ill-minded men (whither Atheists, or Papists, or Others) on purpose to debauch the Consciences of men by teaching them to play fast and lose with Oaths.
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And it is a very sad sign of the decay of Christian Religion amongst us, to see so many who call themselves Christians, to make so little conscience of so great a sin,
And it is a very sad Signen of the decay of Christian Religion among us, to see so many who call themselves Christians, to make so little conscience of so great a since,
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I will conclude all with those excellent Sayings of the Son of Sirach concerning these two sins (I have been speaking of) of Prophane Swearing and Perjury, Eccl. 23.9, 10, &c. Accustom not thy mouth to swearing;
I will conclude all with those excellent Sayings of the Son of Sirach Concerning these two Sins (I have been speaking of) of Profane Swearing and Perjury, Ecclesiastes 23.9, 10, etc. Accustom not thy Mouth to swearing;
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And to represent to us the dreadfull nature of this sin of Perjury, There is (saith he) a word that is cloathed about with death, meaning a rash and false Oath;
And to represent to us the dreadful nature of this since of Perjury, There is (Says he) a word that is clothed about with death, meaning a rash and false Oath;
A SERMON Preached at the FUNERAL Of the Reverend Mr. THOMAS GOƲGE, the 4th of Novemb. 1681. At St. Anne's Blackfryars; With a brief account of his Life.
A SERMON Preached At the FUNERAL Of the Reverend Mr. THOMAS GOƲGE, the 4th of November 1681. At Saint Anne's Blackfryars; With a brief account of his Life.
especially since he had a particular relation to you, and was pleased for some years last past, without any other consideration but that of Charity, to employ his constant pains in Catechising the poor Children of your Hospital;
especially since he had a particular Relation to you, and was pleased for Some Years last passed, without any other consideration but that of Charity, to employ his constant pains in Catechising the poor Children of your Hospital;
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wisely considering of how great consequence it was to this City, to have the foundations of Religion well laid in the tender years of so many persons as were afterwards to be planted there in several Professions;
wisely considering of how great consequence it was to this city, to have the foundations of Religion well laid in the tender Years of so many Persons as were afterwards to be planted there in several Professions;
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I have heard from an intimate friend of his that he would sometimes with great pleasure say, that he had two Livings which he would not exchange for two of the greatest in England, meaning Wales and Christ's Hospital; Contrary to common account, he esteemed every advantage of being useful and serviceable to God and men a rich Benefice, and those his best Patrons and Benefactors, not who did him good,
I have herd from an intimate friend of his that he would sometime with great pleasure say, that he had two Livings which he would not exchange for two of the greatest in England, meaning Wales and Christ's Hospital; Contrary to Common account, he esteemed every advantage of being useful and serviceable to God and men a rich Benefice, and those his best Patrons and Benefactors, not who did him good,
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THE occasion of these words of our blessed Saviour was an objection which the Sadduces made against the Resurrection, grounded upon a case which had sometimes happened among them, of a Woman that had had seven Brethren successively to her Husbands.
THE occasion of these words of our blessed Saviour was an objection which the Sadducees made against the Resurrection, grounded upon a case which had sometime happened among them, of a Woman that had had seven Brothers successively to her Husbands.
if men live in another world, how shall the controversie between these seven Brethren be decided? for they all seem to have an equal claim to this Woman, each of them having had her to his wife.
if men live in Another world, how shall the controversy between these seven Brothers be decided? for they all seem to have an equal claim to this Woman, each of them having had her to his wife.
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This captious Question was not easie to be answered by the Pharisees, who fancied the enjoyments of the next life to be of the same kind with the sensual pleasures of this world, only greater and more durable.
This captious Question was not easy to be answered by the Pharisees, who fancied the enjoyments of the next life to be of the same kind with the sensual pleasures of this world, only greater and more durable.
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Now upon this supposition, that in the next life there will be marrying and giving in marriage, it was a Question not easily satisfied, Whose wife of the seven this woman should then be?
Now upon this supposition, that in the next life there will be marrying and giving in marriage, it was a Question not Easily satisfied, Whose wife of the seven this woman should then be?
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Our Saviour having thus cleared himself of this Objection by taking away the ground and foundation of it, he produceth an Argument for the proof of the Resurrection, in the words of my Text;
Our Saviour having thus cleared himself of this Objection by taking away the ground and Foundation of it, he Produceth an Argument for the proof of the Resurrection, in the words of my Text;
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My design from these words is, to shew the force and strength of this Argument which our Saviour urgeth for the proof of the Resurrection. In order whereunto I shall,
My Design from these words is, to show the force and strength of this Argument which our Saviour urges for the proof of the Resurrection. In order whereunto I shall,
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1. What our Saviour intended directly and immediately to prove by this Argument. 2. The extraordinary veneration which the Jews in general had for the Writings of Moses, above any other Books of the Old Testament. 3. The peculiar notion which the Jews had concerning the use of this Phrase or expression of God's being any ones God.
1. What our Saviour intended directly and immediately to prove by this Argument. 2. The extraordinary veneration which the jews in general had for the Writings of Moses, above any other Books of the Old Testament. 3. The peculiar notion which the jews had Concerning the use of this Phrase or expression of God's being any ones God.
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4. The great respect which the Jews had for these three Fathers of their Nation, Abraham, Isaac and Jacoh. For each of these make our Saviour's Argument more forcible against those with whom he disputed.
4. The great respect which the jews had for these three Father's of their nation, Abraham, Isaac and Jacob. For each of these make our Saviour's Argument more forcible against those with whom he disputed.
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And this doth not only suppose the immortality of the Soul, but forasmuch as the Body is an essential part of man doth by consequence infer the resurrection of the Body;
And this does not only suppose the immortality of the Soul, but forasmuch as the Body is an essential part of man does by consequence infer the resurrection of the Body;
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But I cannot see any sufficient ground to believe that our Saviour intended by this Argument directly and immediately to prove the resurrection of the Body,
But I cannot see any sufficient ground to believe that our Saviour intended by this Argument directly and immediately to prove the resurrection of the Body,
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For that Reason of our Saviour, that God is not a God of the dead but of the living, if it did directly prove the resurrection of the Body, it would prove that the Bodies of Abraham, Isaac and Jacob were raised to life again, at or before that time when God spake to Moses and called himself the God of Abraham, Isaac and Jacob: But we do not believe this;
For that Reason of our Saviour, that God is not a God of the dead but of the living, if it did directly prove the resurrection of the Body, it would prove that the Bodies of Abraham, Isaac and Jacob were raised to life again, At or before that time when God spoke to Moses and called himself the God of Abraham, Isaac and Jacob: But we do not believe this;
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And that this was all our Saviour intended will more plainly appear, if we consider what that Errour of the Sadduces was which our Saviour here confutes.
And that this was all our Saviour intended will more plainly appear, if we Consider what that Error of the Sadducees was which our Saviour Here confutes.
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And Josephus, who very well understood the difference of the Sects among the Jews, and gives a particular account of them, makes not the least mention of any Controversie between the Pharisees and the Sadduces about the resurrection of the Body.
And Josephus, who very well understood the difference of the Sects among the jews, and gives a particular account of them, makes not the least mention of any Controversy between the Pharisees and the Sadducees about the resurrection of the Body.
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And this is the very same account with that which is given of them in the New Testament, vers. 27. of this Chapt. The Sadduces who deny that there is any resurrection.
And this is the very same account with that which is given of them in the New Testament, vers. 27. of this Chapter The Sadducees who deny that there is any resurrection.
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The meaning of which is more fully declared, Act. 23.8. The Sadduces say that there is no resurrection, neither angel nor spirit; but the Pharisees confess both.
The meaning of which is more Fully declared, Act. 23.8. The Sadducees say that there is no resurrection, neither angel nor Spirit; but the Pharisees confess both.
And, as Dr. Hammond hath judiciously observed, this is the true importance of the word NONLATINALPHABET, viz. a future or another state; unless in such Texts where the Context does restrain it to the raising again of the Body,
And, as Dr. Hammond hath judiciously observed, this is the true importance of the word, viz. a future or Another state; unless in such Texts where the Context does restrain it to the raising again of the Body,
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which they (especially the Sadduces ) looked upon only as Explications and Comments upon the Law of Moses: But they esteemed nothing as a necessary Article of Faith which had not some foundation in the Writings of Moses. And this seems to me to be the true Reason why our Saviour chose to confute them out of Moses, rather than any other part of the Old Testament:
which they (especially the Sadducees) looked upon only as Explications and Comments upon the Law of Moses: But they esteemed nothing as a necessary Article of Faith which had not Some Foundation in the Writings of Moses. And this seems to me to be the true Reason why our Saviour chosen to confute them out of Moses, rather than any other part of the Old Testament:
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And not as many learned men have imagined, because the Sadduces did not receive any part of the Old Testament but only the five Books of M ses; so that it was in vain to argue against them out of any other.
And not as many learned men have imagined, Because the Sadducees did not receive any part of the Old Testament but only the five Books of M ses; so that it was in vain to argue against them out of any other.
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This I know hath been a general opinion, grounded I think upon the mistake of a passage in Josephus, who says the Sadduces only received the written Law.
This I know hath been a general opinion, grounded I think upon the mistake of a passage in Josephus, who Says the Sadducees only received the written Law.
But if We carefully consider that passage, we shall find that Josephus doth not there oppose the Law to the other B••ks of the Old Testament, which were also written; but to Oral Tradition. For he says expresly, that the Sadduces only received the written Law,
But if We carefully Consider that passage, we shall find that Josephus does not there oppose the Law to the other B••ks of the Old Testament, which were also written; but to Oral Tradition. For he Says expressly, that the Sadducees only received the written Law,
And indeed it seems very plain that holy men among the Jews, towards the expiration of the Legal dispensation, had still clearer and more express apprehensions concerning a future state than are to be met with in the Writings of Moses, or of any of the Prophets.
And indeed it seems very plain that holy men among the jews, towards the expiration of the Legal Dispensation, had still clearer and more express apprehensions Concerning a future state than Are to be met with in the Writings of Moses, or of any of the prophets.
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The Law given by Moses did suppose the Immortality of the Souls of men, and the expectation of another life after this, as Principles of Religion in some degree naturally known;
The Law given by Moses did suppose the Immortality of the Souls of men, and the expectation of Another life After this, as Principles of Religion in Some degree naturally known;
It is likewise to be consider'd, that the temporal calamities and sufferings with which the Jews were almost continually harass'd from the time of their Captivity had very much wean'd good men from the consideration of temporal promises,
It is likewise to be considered, that the temporal calamities and sufferings with which the jews were almost continually harassed from the time of their Captivity had very much weaned good men from the consideration of temporal promises,
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and as the Apostle to the Hebrews expresseth it, ch. 6. v. 18. To fly for refuge to lay hold upon the hope that is before them, and to employ their reason to fortifie themselves as well as they can in that persuasion.
and as the Apostle to the Hebrews Expresses it, changed. 6. v. 18. To fly for refuge to lay hold upon the hope that is before them, and to employ their reason to fortify themselves as well as they can in that persuasion.
And this I doubt not was the true occasion of those clearer and riper apprehensions of good men concerning a future state, in those times of distress and persecution;
And this I doubt not was the true occasion of those clearer and riper apprehensions of good men Concerning a future state, in those times of distress and persecution;
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it being very agreeable to the wisdom and goodness of the Divine Providence not to leave his People destitute of sufficient support under great trials and sufferings:
it being very agreeable to the Wisdom and Goodness of the Divine Providence not to leave his People destitute of sufficient support under great trials and sufferings:
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And of this we have a most remarkable Instance in the History of the seven Brethren in the Maccabees, who being cruelly tortured and put to death by Antiochus, do most expresly declare their confident expectation of a resurrection to a better life.
And of this we have a most remarkable Instance in the History of the seven Brothers in the Maccabees, who being cruelly tortured and put to death by Antiochus, do most expressly declare their confident expectation of a resurrection to a better life.
To which History the Apostle certainly refers, Heb. 11.35. when he says, others were tortured, not accepting deliverance, that they might obtain a better resurrection:
To which History the Apostle Certainly refers, Hebrew 11.35. when he Says, Others were tortured, not accepting deliverance, that they might obtain a better resurrection:
where the word, which we render were tortur'd, is NONLATINALPHABET, which is the very word used in the Maccabees to express the particular kind of torture us'd upon them;
where the word, which we render were tortured, is, which is the very word used in the Maccabees to express the particular kind of torture used upon them;
besides that being offer'd deliverance they most resolutely refus'd to accept of it, with this express declaration that they hop'd for a resurrection to a better life.
beside that being offered deliverance they most resolutely refused to accept of it, with this express declaration that they hoped for a resurrection to a better life.
But to return to my purpose, not withstanding there might be more clear and express Texts to this purpose in the ancient Prophets, yet our Saviour knowing how great a regard not only the Sadduces, but all the Jews had to the Authority of Moses, he thought fit to bring his proof of the resurrection out of his Writings,
But to return to my purpose, not withstanding there might be more clear and express Texts to this purpose in the ancient prophets, yet our Saviour knowing how great a regard not only the Sadducees, but all the jews had to the authority of Moses, he Thought fit to bring his proof of the resurrection out of his Writings,
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Thirdly. If we consider further the peculiar Notion which the Jews had concerning the use of this phrase or expression of God's being any ones God. And that was this.
Thirdly. If we Consider further the peculiar Notion which the jews had Concerning the use of this phrase or expression of God's being any ones God. And that was this.
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And therefore they tell us that while Isaac lived, God is not called the God of Isaac, but the sear of Isaac. As Gen. 31.42. Except the God of Abraham, and the fear of Isaac had been with me;
And Therefore they tell us that while Isaac lived, God is not called the God of Isaac, but the sear of Isaac. As Gen. 31.42. Except the God of Abraham, and the Fear of Isaac had been with me;
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For God doth expresly call himself the God of Isaac, while Isaac was yet alive, Gen. 28.13. I am the Lord God of Abraham thy father, and the God of Isaac.
For God does expressly call himself the God of Isaac, while Isaac was yet alive, Gen. 28.13. I am the Lord God of Abraham thy father, and the God of Isaac.
It is sufficient to my purpose, that this was a Notion anciently currant among the Jews. And therefore our Saviour's Argument from this Expression must be so much the stronger against them: For if the Souls of men be extinguished by death (as the Sadduces believed) what did it signifie to Abraham, Isaac and Jacob to have God called their God after they were dead? But surely for God to be any ones God doth signifie some great benefit and advantage;
It is sufficient to my purpose, that this was a Notion anciently currant among the jews. And Therefore our Saviour's Argument from this Expression must be so much the Stronger against them: For if the Souls of men be extinguished by death (as the Sadducees believed) what did it signify to Abraham, Isaac and Jacob to have God called their God After they were dead? But surely for God to be any ones God does signify Some great benefit and advantage;
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But it is thus said of Abraham, Isaac and Jacob after their death, and therefore our Saviour infers very strongly against them, that Abraham, Isaac and Jacob were not extinguished by death, but do still live somewhere:
But it is thus said of Abraham, Isaac and Jacob After their death, and Therefore our Saviour infers very strongly against them, that Abraham, Isaac and Jacob were not extinguished by death, but do still live somewhere:
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Fourthly. If we consider the great respect which the Jews had for those three Fathers of their Nation, Abraham, Isaac, and Jacob. They had an extraordinary opinion of them,
Fourthly. If we Consider the great respect which the jews had for those three Father's of their nation, Abraham, Isaac, and Jacob. They had an extraordinary opinion of them,
And therefore we find that they looked upon it as a great arrogance for any man to assume any thing to himself that might seem to set him above Abraham, Isaac or Jacob. With what indignation did they fly upon our Saviour on this account? Joh. 4.12. Art thou greater than our father Jacob? and chap. 8. ver. 53. Art thou greater than our father Abraham:
And Therefore we find that they looked upon it as a great arrogance for any man to assume any thing to himself that might seem to Set him above Abraham, Isaac or Jacob. With what Indignation did they fly upon our Saviour on this account? John 4.12. Art thou greater than our father Jacob? and chap. 8. ver. 53. Art thou greater than our father Abraham:
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so that our Saviour doth with great advantage instance in them, in favour of whom they would be inclined to extend the meaning of any promise to the utmost,
so that our Saviour does with great advantage instance in them, in favour of whom they would be inclined to extend the meaning of any promise to the utmost,
And thus I have, as briefly as the matter would bear, endeavoured to shew the fitness and force of this Argument to convince those with whom our Saviour disputed. I come now, in the
And thus I have, as briefly as the matter would bear, endeavoured to show the fitness and force of this Argument to convince those with whom our Saviour disputed. I come now, in the
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II. Second place, to enquire Whether this be any more than an Argument ad hominem? And if it be, wherein the real and absolute force of it doth consist?
II Second place, to inquire Whither this be any more than an Argument ad hominem? And if it be, wherein the real and absolute force of it does consist?
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I do not think it necessary to believe that every Argument used by our Saviour or his Apostles, is absolutely and in it self conclusive of the matter in debate.
I do not think it necessary to believe that every Argument used by our Saviour or his Apostles, is absolutely and in it self conclusive of the matter in debate.
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For an Argument which doth not really prove the thing in Question, may yet be a very good Argument ad hominem; and in some cases more convincing to him with whom we dispute than that which is a better Argument in it self.
For an Argument which does not really prove the thing in Question, may yet be a very good Argument ad hominem; and in Some cases more convincing to him with whom we dispute than that which is a better Argument in it self.
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And this I hope will sufficiently appear, if we consider these four things. 1. That for God to be any ones God doth signifie some very extraordinary blessing and happiness, to those persons of whom this is said. 2. If we consider the eminent faith and obedience of the persons to whom this promise is made. 3. Their condition in this world. 4. The general importance of this promise, abstracting from the persons particularly specified and named in it, Abraham, Isaac and Jacob.
And this I hope will sufficiently appear, if we Consider these four things. 1. That for God to be any ones God does signify Some very extraordinary blessing and happiness, to those Persons of whom this is said. 2. If we Consider the eminent faith and Obedience of the Persons to whom this promise is made. 3. Their condition in this world. 4. The general importance of this promise, abstracting from the Persons particularly specified and nam in it, Abraham, Isaac and Jacob.
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First, If we consider, that for God to be any ones God doth signifie some very extraordinary blessing and happiness to those persons of whom this is said.
First, If we Consider, that for God to be any ones God does signify Some very extraordinary blessing and happiness to those Persons of whom this is said.
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It is a big word for God to declare himself to be any ones God: and the least we can imagine to be meant by it, is that God will in an extraordinary manner employ his power and wisdom to do him good:
It is a big word for God to declare himself to be any ones God: and the least we can imagine to be meant by it, is that God will in an extraordinary manner employ his power and Wisdom to do him good:
Secondly, If we consider the eminent faith and obedience of Abraham, Isaac and Jacob. Abraham left his Country in obedience to God, not knowing whither he was to go.
Secondly, If we Consider the eminent faith and Obedience of Abraham, Isaac and Jacob. Abraham left his Country in Obedience to God, not knowing whither he was to go.
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And, which was one of the most unparallel'd and strange instances of faith and obedience that can almost be imagined, he was willing to have sacrificed his only Son at the command of God.
And, which was one of the most unparalleled and strange instances of faith and Obedience that can almost be imagined, he was willing to have sacrificed his only Son At the command of God.
Isaac and Jacob were also very good men, and devout worshippers of the true God, when almost the whole world was sunk into Idolatry and all manner of impiety.
Isaac and Jacob were also very good men, and devout worshippers of the true God, when almost the Whole world was sunk into Idolatry and all manner of impiety.
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Now what can we imagin, but that the good God did design some extraordinary reward to such faithful servants of his? especially if we consider, that he intended this gracious declaration of his concerning them,
Now what can we imagine, but that the good God did Design Some extraordinary reward to such faithful Servants of his? especially if we Consider, that he intended this gracious declaration of his Concerning them,
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Thirdly. If we consider the condition of Abraham, Isaac and Jacob in this world. The Scripture tells us, that they were pilgrims and strangers upon the earth;
Thirdly. If we Consider the condition of Abraham, Isaac and Jacob in this world. The Scripture tells us, that they were pilgrim's and Strangers upon the earth;
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For so far as the Scripture History informs us, and further we cannot know of this matter, Esau was as prosperous as Jacob; and Jacob had a great many more troubles and afflictions in this life than Esau had.
For so Far as the Scripture History informs us, and further we cannot know of this matter, Esau was as prosperous as Jacob; and Jacob had a great many more Troubles and afflictions in this life than Esau had.
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But suerly when God calls himself the God of Abraham, Isaac and Jacob, this signifies that God intended some very peculiar blessing and advantage to them above others:
But surely when God calls himself the God of Abraham, Isaac and Jacob, this signifies that God intended Some very peculiar blessing and advantage to them above Others:
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which seeing they did not enjoy in this world, it is very reasonable to believe that one time or other this gracious declaration and promise or God was made good to them.
which seeing they did not enjoy in this world, it is very reasonable to believe that one time or other this gracious declaration and promise or God was made good to them.
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And therefore the Apostle to the Hebrews, chap. 11. from this very expression of God's being said to be the God of Abraham and others, argues that some extraordinary happiness was reserved for them in another world:
And Therefore the Apostle to the Hebrews, chap. 11. from this very expression of God's being said to be the God of Abraham and Others, argues that Some extraordinary happiness was reserved for them in Another world:
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and that upon this very ground I am now speaking of, namely, because the condition of Abraham and some others, was not such in this world as might seem to answer the fulness of this promise.
and that upon this very ground I am now speaking of, namely, Because the condition of Abraham and Some Others, was not such in this world as might seem to answer the fullness of this promise.
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For they, says he, that say such things, declare plainly that they seek a Country; which at the 16. verse he calls a better Country, that is a heavenly. They that say such things:
For they, Says he, that say such things, declare plainly that they seek a Country; which At the 16. verse he calls a better Country, that is a heavenly. They that say such things:
that is, they who acknowledge themselves to be strangers and pilgrims in the earth, and yet pretend that God hath promised to be their God, declare plainly that they expect some reward beyond this life.
that is, they who acknowledge themselves to be Strangers and pilgrim's in the earth, and yet pretend that God hath promised to be their God, declare plainly that they expect Some reward beyond this life.
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Intimating that if no happiness had remained for these good men in another world, this promise of God's being their God, would shamefully have fallen short of what it seemed to import, viz. some extraordinary reward and blessing worthy of God to bestow;
Intimating that if no happiness had remained for these good men in Another world, this promise of God's being their God, would shamefully have fallen short of what it seemed to import, viz. Some extraordinary reward and blessing worthy of God to bestow;
But if nothing beyond this life had been reserved for them, that Saying of old Jacob towards the conclusion of his life, few and evil have the days of the years of my life been, would have been an eternal reflection upon the truth and faithfulness of him who had so often called himself the God of Jacob.
But if nothing beyond this life had been reserved for them, that Saying of old Jacob towards the conclusion of his life, few and evil have the days of the Years of my life been, would have been an Eternal reflection upon the truth and faithfulness of him who had so often called himself the God of Jacob.
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and with so considerable an estate to leave to him? Was not that Saying of Jacob a great acknowledgement of the gracious providence of God towards him, with my staff passed I over this Jordan,
and with so considerable an estate to leave to him? Was not that Saying of Jacob a great acknowledgement of the gracious providence of God towards him, with my staff passed I over this Jordan,
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yet that was more than recompensed to him in Joseph 's strange advancement in Egypt, whereby God put into his hands the opportunity of saving his Father and his whole Family alive.
yet that was more than recompensed to him in Joseph is strange advancement in Egypt, whereby God put into his hands the opportunity of Saving his Father and his Whole Family alive.
and bringing them to the quiet possession of it by such a series of wonderful Miracles? what need then is there of extending this promise to another world? doth it not seem abundantly made good in those great blessings which God bestowed upon them whilst they liv'd,
and bringing them to the quiet possession of it by such a series of wondered Miracles? what need then is there of extending this promise to Another world? does it not seem abundantly made good in those great blessings which God bestowed upon them while they lived,
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and afterwards upon their posterity, in this world? And does not this agree well enough with the first and most obvious sense of these words, I am the God of Abraham, Isaac and Jacob, that is, I am he that was their God while they were alive,
and afterwards upon their posterity, in this world? And does not this agree well enough with the First and most obvious sense of these words, I am the God of Abraham, Isaac and Jacob, that is, I am he that was their God while they were alive,
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and am still the God of their posterity for their sakes? I say, because the three former Considerations are liable to this Objection, which seems wholly to take off the force of this Argument;
and am still the God of their posterity for their sakes? I say, Because the three former Considerations Are liable to this Objection, which seems wholly to take off the force of this Argument;
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Fourthly then, we will consider the general importance of this Promise, abstracting from the particular persons specified and named in it, viz. Abraham, Isaac and Jacob; and that is, that God will make a wide and plain difference between good and bad men;
Fourthly then, we will Consider the general importance of this Promise, abstracting from the particular Persons specified and nam in it, viz. Abraham, Isaac and Jacob; and that is, that God will make a wide and plain difference between good and bad men;
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It cannot be denied, but that Abraham, Isaac and Jacob, and several good men in the old Testament, had many signal Testimonies of the Divine favour vouchsafed to them in this world:
It cannot be denied, but that Abraham, Isaac and Jacob, and several good men in the old Testament, had many signal Testimonies of the Divine favour vouchsafed to them in this world:
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and the Kingdom of Egypt, which probably was the first and chief seat of Idolatry, was at the same time one of the most potent and flourishing Kingdoms in the world:
and the Kingdom of Egypt, which probably was the First and chief seat of Idolatry, was At the same time one of the most potent and flourishing Kingdoms in the world:
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and was blest with a prodigious plenty, whereby they were furnished with store of corn, when good Jacob and his Family had like to have perished by famine.
and was blessed with a prodigious plenty, whereby they were furnished with store of corn, when good Jacob and his Family had like to have perished by famine.
It seems then upon the whole matter, to be very plain, that the Providences of God in this world towards good men are so contrived, that it may sufficiently appear, to those who wisely consider the works of God, that they are not neglected by him;
It seems then upon the Whole matter, to be very plain, that the Providences of God in this world towards good men Are so contrived, that it may sufficiently appear, to those who wisely Consider the works of God, that they Are not neglected by him;
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and yet that these outward blessings are so promiscuously dispensed, that no man can certainly be concluded to be a good man from any happiness he enjoys in this life:
and yet that these outward blessings Are so promiscuously dispensed, that no man can Certainly be concluded to be a good man from any happiness he enjoys in this life:
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Because in this world there is not that clear difference universally made betwen good and bad men which the Justice of the Divine Providence doth require,
Because in this world there is not that clear difference universally made between good and bad men which the justice of the Divine Providence does require,
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And to make this out fully and at once, I will only produce that single Instance of Abel and Cain. Abel offered to God a more excellent sacrifice than Cain, and he had this testimony, that he pleased God;
And to make this out Fully and At once, I will only produce that single Instance of Abel and Cain. Abel offered to God a more excellent sacrifice than Cain, and he had this testimony, that he pleased God;
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which was in effect to declare, that God was the God of Abel and not of Cain; so that by virtue of the general importance of this Promise, it might justly be expected that Abel 's condition should have been much better than Cain 's:
which was in Effect to declare, that God was the God of Abel and not of Cain; so that by virtue of the general importance of this Promise, it might justly be expected that Abel is condition should have been much better than Cain is:
And Cain lived a long time after, and grew great, and built Cities. Now supposing there were no other life after this, this must have been a most horrible Example to all Ages, from the beginning of the world to the end of it,
And Cain lived a long time After, and grew great, and built Cities. Now supposing there were no other life After this, this must have been a most horrible Exampl to all Ages, from the beginning of the world to the end of it,
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And yet so much the more necessary to be clear'd, because this in all probability was that very Text upon which the Jews in our Saviours time grounded their belief of a future state, in opposition to the error of the Sadduces; and which they call'd by way of eminency the promise made of God unto the Fathers.
And yet so much the more necessary to be cleared, Because this in all probability was that very Text upon which the jews in our Saviors time grounded their belief of a future state, in opposition to the error of the Sadducees; and which they called by Way of eminency the promise made of God unto the Father's.
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and what that was he expresseth more particularly c. 26. v. 6, 7 And now I stand, and am judged for the hope of the promise made of God unto our Fathers;
and what that was he Expresses more particularly c. 26. v. 6, 7 And now I stand, and am judged for the hope of the promise made of God unto our Father's;
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By the promise made of God unto the Fathers he means some promise made by God to Abraham, Isaac and Jacob; for so S. Luke more than once, in his History of the Acts, explains this phrase of the God of their Fathers, Acts 3.13. The God of Abraham, and of Isaac, and of Jacob, the God of our Fathers;
By the promise made of God unto the Father's he means Some promise made by God to Abraham, Isaac and Jacob; for so S. Lycia more than once, in his History of the Acts, explains this phrase of the God of their Father's, Acts 3.13. The God of Abraham, and of Isaac, and of Jacob, the God of our Father's;
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and the God of Isaac, and the God of Jacob. Now what was the great and famous Promise which God made to Abraham, Isaac and Jacob? was it not this of being their God? So that it was this very Promise upon which S. Paul tells us the Jews grounded their hope of a future state,
and the God of Isaac, and the God of Jacob. Now what was the great and famous Promise which God made to Abraham, Isaac and Jacob? was it not this of being their God? So that it was this very Promise upon which S. Paul tells us the jews grounded their hope of a future state,
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Were but men thorougly convinced of this plain and certain Truth, that there is a vast difference between Time and Eternity, between a few years and everlasting Ages:
Were but men thoroughly convinced of this plain and certain Truth, that there is a vast difference between Time and Eternity, between a few Years and everlasting Ages:
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For what is there in this world, this waste and howling wilderness, this rude and barbarous Country which we are but to pass through, which should detain our affections here,
For what is there in this world, this waste and howling Wilderness, this rude and barbarous Country which we Are but to pass through, which should detain our affections Here,
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if we be excessively griev'd or discontented for the want or loss of them, and if we look upon our present state in this world any otherwise than as a preparation and passage to a better life, it is a sign that our faith and hope of the happiness of another life is but very weak and faint,
if we be excessively grieved or discontented for the want or loss of them, and if we look upon our present state in this world any otherwise than as a preparation and passage to a better life, it is a Signen that our faith and hope of the happiness of Another life is but very weak and faint,
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For did we stedfastly believe and were thoroughly perswaded of what our Religion so plainly declares to us concerning the unspeakable and endless happiness of good men in another world, our affections would sit more loose to this world,
For did we steadfastly believe and were thoroughly persuaded of what our Religion so plainly declares to us Concerning the unspeakable and endless happiness of good men in Another world, our affections would fit more lose to this world,
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When his guilty and trembling Soul is ready to leave his Body, and just stepping into the other world, what horrour and amazement do then seise upon him? what a rage does such a man feel in his breast,
When his guilty and trembling Soul is ready to leave his Body, and just stepping into the other world, what horror and amazement do then seize upon him? what a rage does such a man feel in his breast,
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when he seriously considers, that he hath been so great a fool as for the false and imperfect pleasure of a few days to make himself miserable for ever?
when he seriously considers, that he hath been so great a fool as for the false and imperfect pleasure of a few days to make himself miserable for ever?
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3. Let the consideration of that unspeakable Reward which God hath promised to good men at the Resurrection, encourage us to obedience and a holy life.
3. Let the consideration of that unspeakable Reward which God hath promised to good men At the Resurrection, encourage us to Obedience and a holy life.
so after a great diligence and industry in working out our own salvation, and (as it is said of David ) serving our generation according to the will of God, how pleasant will it be to fall asleep? And as an useful and well-spent life will make our death to be sweet,
so After a great diligence and industry in working out our own salvation, and (as it is said of David) serving our generation according to the will of God, how pleasant will it be to fallen asleep? And as an useful and well-spent life will make our death to be sweet,
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Besides the promises of this life which are made to works of charity, and there is not any grace or vertue whasoever, which hath so many and so great promises of temporal blessings made to it in Scripture as this grace of charity;
Beside the promises of this life which Are made to works of charity, and there is not any grace or virtue whatsoever, which hath so many and so great promises of temporal blessings made to it in Scripture as this grace of charity;
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I say, besides the promises of this Life, the great promise of eternal Life is in Scripture in a more especial manner entail'd upon it. Luke 12.33. Give alms, saith our Saviour, provide your selves baggs which wax not old, a treasure in the heavens that faileth not;
I say, beside the promises of this Life, the great promise of Eternal Life is in Scripture in a more especial manner entailed upon it. Lycia 12.33. Give alms, Says our Saviour, provide your selves bags which wax not old, a treasure in the heavens that Faileth not;
and c. 9. v. 19. make to your selves friends of the mammon of unrighteousness, that when ye shall fail they may receive you into everlasting habitations.
and c. 9. v. 19. make to your selves Friends of the mammon of unrighteousness, that when you shall fail they may receive you into everlasting habitations.
And 1 Tim. 6.17, 18, 19. Charge them that are rich in this world, that they be not high minded, &c. that they do good, that they be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life;
And 1 Tim. 6.17, 18, 19. Charge them that Are rich in this world, that they be not high minded, etc. that they do good, that they be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good Foundation against the time to come, that they may lay hold on Eternal life;
the word NONLATINALPHABET, which our Translation renders foundation according to the common use of it, seems in this place to have a more peculiar notion,
the word, which our translation renders Foundation according to the Common use of it, seems in this place to have a more peculiar notion,
and to signifie the security that is given by a pledge, or by an instrument or obligation of contract for the performance of Covenants. For besides that the phrase of laying up in store, or treasurng up a foundation, seems to be a very odd jumbling of metaphors;
and to signify the security that is given by a pledge, or by an Instrument or obligation of contract for the performance of Covenants. For beside that the phrase of laying up in store, or treasurng up a Foundation, seems to be a very odd jumbling of metaphors;
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this very word NONLATINALPHABET almost necessarily requires this notion as it is used by the same Apostle, in his second Epistle to Timothy, chap. 2. ver. 19. where it is said, the foundation of God stands sure, having this seal, &c. a seal being very improper to strengthen a foundation, but very fit to confirm a Covenant. And then surely it ought to be render'd, the Covenant of God remains firm, having this seal.
this very word almost necessarily requires this notion as it is used by the same Apostle, in his second Epistle to Timothy, chap. 2. ver. 19. where it is said, the Foundation of God Stands sure, having this seal, etc. a seal being very improper to strengthen a Foundation, but very fit to confirm a Covenant. And then surely it ought to be rendered, the Covenant of God remains firm, having this seal.
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And so likewise in the foremention'd Text, the sense will be much more easie and current if we render it thus, treasuring up, or providing for themselves a good security or pledge against the time to come;
And so likewise in the forementioned Text, the sense will be much more easy and current if we render it thus, treasuring up, or providing for themselves a good security or pledge against the time to come;
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besides that the Apostle seems plainly to allude to that passage, Tobit, 4 8, 9. If thou hast abundance, give alms accordingly, &c. for thou layest up a good treasure for thy self against the day of necessity, NONLATINALPHABET, for thou treasurest up for thy self a good pledge;
beside that the Apostle seems plainly to allude to that passage, Tobit, 4 8, 9. If thou hast abundance, give alms accordingly, etc. for thou layest up a good treasure for thy self against the day of necessity,, for thou treasurest up for thy self a good pledge;
to which this of the Apostle exactly answers, NONLATINALPHABET, treasuring up, or providing for themselves a good pledge or security, &c. the sense however is plain, that the charity of Alms is one of the best ways of securing our future happiness.
to which this of the Apostle exactly answers,, treasuring up, or providing for themselves a good pledge or security, etc. the sense however is plain, that the charity of Alms is one of the best ways of securing our future happiness.
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And yet further to encourage us to abound in works of charity, the Scripture tells us that proportionably to the degrees of our charity shall be the degrees of our reward;
And yet further to encourage us to abound in works of charity, the Scripture tells us that proportionably to the Degrees of our charity shall be the Degrees of our reward;
So that whatever we lay out in this kind is to the greatest advantage, and upon the best security; two considerations which use to be very prevalent with rich men to lay out their money.
So that whatever we lay out in this kind is to the greatest advantage, and upon the best security; two considerations which use to be very prevalent with rich men to lay out their money.
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these last words, shall not lose his reward, are a NONLATINALPHABET, and signifie much more than they seem to speak, viz. that he shall have a very great reward, infinitely beyond the value of what he hath done.
these last words, shall not loose his reward, Are a, and signify much more than they seem to speak, viz. that he shall have a very great reward, infinitely beyond the valve of what he hath done.
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And we do it likewise upon the best security; so Solomon assures us, Prov. 19.17. He that hath pity upon the poor lendeth to the Lord, and that which he hath given will he pay him again:
And we do it likewise upon the best security; so Solomon assures us, Curae 19.17. He that hath pity upon the poor dares to the Lord, and that which he hath given will he pay him again:
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nay, he tells us that in this case he looks upon himself as principal, and that whatever we do in ways of mercy and charity to the poor he takes as done to himself.
nay, he tells us that in this case he looks upon himself as principal, and that whatever we do in ways of mercy and charity to the poor he Takes as done to himself.
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than upon those who have no bowels of compassion towards their brethren in distress. That is a fearful sentence indeed, which the Apostle pronounceth upon such persons, Jam. 2.13. He shall have judgment without mercy that hath shewed no mercy.
than upon those who have no bowels of compassion towards their brothers in distress. That is a fearful sentence indeed, which the Apostle pronounceth upon such Persons, Jam. 2.13. He shall have judgement without mercy that hath showed no mercy.
And this our Saviour represents to us in a most solemn manner, in that lively description which he makes of the Judgment of the great day, Matt. 25.31, &c. When the Son of man shall come in his glory,
And this our Saviour represents to us in a most solemn manner, in that lively description which he makes of the Judgement of the great day, Matt. 25.31, etc. When the Son of man shall come in his glory,
I was hungry, did ye feed me or did ye not? I was naked, did ye clothe me or did ye not? I was sick and in prison, did ye visit me or did ye not? Not but that all the good or evil of our lives, in what kind soever, shall then be brought to account;
I was hungry, did you feed me or did you not? I was naked, did you cloth me or did you not? I was sick and in prison, did you visit me or did you not? Not but that all the good or evil of our lives, in what kind soever, shall then be brought to account;
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And among all our acts of charity, those which are done upon least probability and foresight of their meeting with any recompence in this world, either by way of real requital or of fame and reputation,
And among all our acts of charity, those which Are done upon least probability and foresight of their meeting with any recompense in this world, either by Way of real requital or of fame and reputation,
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If we be Religious for worldly ends, and serve God, and do good to men, onely in contemplation of some temporal advantage, we take up with present payment,
If we be Religious for worldly ends, and serve God, and do good to men, only in contemplation of Some temporal advantage, we take up with present payment,
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And now that I have represented to you what encouragement there is to well-doing, and particularly to works of Charity, from the consideration of the blessed reward we shall certainly meet with at the Resurrection of the juft;
And now that I have represented to you what encouragement there is to welldoing, and particularly to works of Charity, from the consideration of the blessed reward we shall Certainly meet with At the Resurrection of the juft;
I shall crave your patience a little longer, whilst I propose to you one of the fairest Examples of this kind which either this or perhaps any other Age could easily present us withall:
I shall crave your patience a little longer, while I propose to you one of the Fairest Examples of this kind which either this or perhaps any other Age could Easily present us withal:
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I mean our deceased Brother to whom we are now paying our last solemn respects, the Reverend Mr. THOMAS GOƲGE; the worthy Son of a reverend and learned Divine of this City, Dr. Williaw Gouge, who was Minister of this Parish of Black Friars six and forty years;
I mean our deceased Brother to whom we Are now paying our last solemn respects, the Reverend Mr. THOMAS GOƲGE; the worthy Son of a reverend and learned Divine of this city, Dr. Williaw Gouge, who was Minister of this Parish of Black Friars six and forty Years;
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I must confess, that I am no friend to Funeral Panegyricks, where there is nothing of extraordinary worth and merit in the party commended to give occasion and foundation for them:
I must confess, that I am no friend to Funeral Panegyrics, where there is nothing of extraordinary worth and merit in the party commended to give occasion and Foundation for them:
But yet on the other hand, to commend those excellent Persons the vertues of whose lives have been bright and exemplary, is not only a piece of justice due to the dead,
But yet on the other hand, to commend those excellent Persons the Virtues of whose lives have been bright and exemplary, is not only a piece of Justice due to the dead,
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but an act of great charity to the living, setting a pattern of well-doing before our eyes, very apt and powerful to incite and encourage us to go and do likewise.
but an act of great charity to the living, setting a pattern of welldoing before our eyes, very apt and powerful to incite and encourage us to go and do likewise.
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and then in hopes that the example may prove fruitful and have a considerable effect upon others to beget the like goodness and charity in them, I shall endeavour, in as narrow a compass as may be, to give you the just character of this truly pious and charitable Man,
and then in hope's that the Exampl may prove fruitful and have a considerable Effect upon Others to beget the like Goodness and charity in them, I shall endeavour, in as narrow a compass as may be, to give you the just character of this truly pious and charitable Man,
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day of September 1605. He was bred at Eaton School, and from thence chosen to King's College in Cambridge being about 20 years of Age, in the year 1626. After he had finish'd the course of his studies,
day of September 1605. He was bred At Eaton School, and from thence chosen to King's College in Cambridge being about 20 Years of Age, in the year 1626. After he had finished the course of his studies,
and taken his Degrees, he lest the Ʋniversity and his Fellowship, being presented to the Living of Colsden near Croyden in Surrey, where he continued about 2 or 3 years;
and taken his Degrees, he lest the Ʋniversity and his Fellowship, being presented to the Living of Colsden near Croyden in Surrey, where he continued about 2 or 3 Years;
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and from thence was remov'd to S. Sepulchres in London, in the year 1638. and the year after thinking fit to change his condition match'd into a very worthy and ancient Family, marrying one of the Daughters of Sir Robert Darcy.
and from thence was removed to S. Sepulchres in London, in the year 1638. and the year After thinking fit to change his condition matched into a very worthy and ancient Family, marrying one of the Daughters of Sir Robert Darcy.
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Being thus settled in this large and populous Parish, he did with great solicitude and pains discharge all the parts of a vigilant and faithful Minister,
Being thus settled in this large and populous Parish, he did with great solicitude and pains discharge all the parts of a vigilant and faithful Minister,
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and ministring not only spiritual counsel and comfort to them, but likewise liberal relief to the wants and necessities of those that were poor and destitute of means to help themselves in that condition.
and ministering not only spiritual counsel and Comfort to them, but likewise liberal relief to the Wants and necessities of those that were poor and destitute of means to help themselves in that condition.
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And this was a very wise and well chosen way of charity, and in the good effect of it a much greater charity than if he had given these very persons freely and for nothing so much as they earned by their work;
And this was a very wise and well chosen Way of charity, and in the good Effect of it a much greater charity than if he had given these very Persons freely and for nothing so much as they earned by their work;
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because by this means he took many off from begging, and thereby rescued them at once from two of the most dangerous temptations of this world, Idleness and Poverty; and by degrees reclaim'd them to a vertuous and industrious course of life, which enabled them afterwards to live without being beholden to the charity of others.
Because by this means he took many off from begging, and thereby rescued them At once from two of the most dangerous temptations of this world, Idleness and Poverty; and by Degrees reclaimed them to a virtuous and Industria course of life, which enabled them afterwards to live without being beholden to the charity of Others.
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And this course so happily devis'd and begun by Mr. Gouge in his own Parish, was I think that which gave the first hint to that worthy and usefull Citizen Mr. Thomas Firmin of a much larger design, which hath been prosecuted by him for some years with that vigour and good success in this City, that many hundeds of poor Children,
And this course so happily devised and begun by Mr. Gouge in his own Parish, was I think that which gave the First hint to that worthy and useful Citizen Mr. Thomas Firmin of a much larger Design, which hath been prosecuted by him for Some Years with that vigour and good success in this city, that many hundeds of poor Children,
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and others who liv'd idle before, unprofitable both to themselves and the publick, are continually maintain'd at work and taught to earn their own livelihood much in the same way:
and Others who lived idle before, unprofitable both to themselves and the public, Are continually maintained At work and taught to earn their own livelihood much in the same Way:
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He being, by the generous assistance and charity of many worthy and well-dispos'd Persons of all ranks, enabled to bear the unavoidable loss and charge of so vast an undertaking;
He being, by the generous assistance and charity of many worthy and well-disposed Persons of all ranks, enabled to bear the unavoidable loss and charge of so vast an undertaking;
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and by his own forward inclination to charity, and his unwearied diligence and activity, extraordinarily fitted to sustain and go through the incredible pains of it.
and by his own forward inclination to charity, and his unwearied diligence and activity, extraordinarily fitted to sustain and go through the incredible pains of it.
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in which he was such a proficient, that even after a long acquaintance and familiar conversation with him, it was not easie to observe any thing that might deserve blame.
in which he was such a proficient, that even After a long acquaintance and familiar Conversation with him, it was not easy to observe any thing that might deserve blame.
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He particularly excell'd in the more peculiar vertues of conversation, in modesty, humility, meekness, cheerfulness, and in kindness and charity towards all men.
He particularly excelled in the more peculiar Virtues of Conversation, in modesty, humility, meekness, cheerfulness, and in kindness and charity towards all men.
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Another instance of his modesty was, that when he had quitted his Living of S. Sepulchres upon some dissatisfaction about the terms of conformity, he willingly forbore preaching, saying there was no need of him here in London where there were so many worthy Ministers,
another instance of his modesty was, that when he had quit his Living of S. Sepulchres upon Some dissatisfaction about the terms of conformity, he willingly forbore preaching, saying there was no need of him Here in London where there were so many worthy Ministers,
Only in the later years of his life, being better satisfi'd in some things he had doubted of before, He had License from some of the Bishops to preach in Wales in his progress;
Only in the later Years of his life, being better satisfied in Some things he had doubted of before, He had License from Some of the Bishops to preach in Wales in his progress;
and he thought he might do it with greater advantage among the poor People, who were the more likely to regard his instructions, being recommended by his great charity so well known to them,
and he Thought he might do it with greater advantage among the poor People, who were the more likely to regard his instructions, being recommended by his great charity so well known to them,
He was clothed with humility, and had in a most eminent degree that ornament of a meek and quiet spirit, which S. Peter says, is in the sight of God of so great price:
He was clothed with humility, and had in a most eminent degree that ornament of a meek and quiet Spirit, which S. Peter Says, is in the sighed of God of so great price:
and for any thing I could descern, after a long and intimate acquaintance with him, he was upon all occasions and accidents perpetually the same; always cheerfull, and always kind;
and for any thing I could discern, After a long and intimate acquaintance with him, he was upon all occasions and accidents perpetually the same; always cheerful, and always kind;
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and provided men did but fear God and work righteousness, he lov'd them heartily, how distant soever from him in judgment about things less necessary;
and provided men did but Fear God and work righteousness, he loved them heartily, how distant soever from him in judgement about things less necessary;
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But that Vertue which of all other shone brightest in him, and was his most proper and peculiar character, was his cheerful and unwearied diligence in acts of pious Charity.
But that Virtue which of all other shone Brightest in him, and was his most proper and peculiar character, was his cheerful and unwearied diligence in acts of pious Charity.
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In this he left far behind him all that ever I knew, and, as I said before, had a singular sagacity and prudence in devising the most effectual ways of doing good,
In this he left Far behind him all that ever I knew, and, as I said before, had a singular sagacity and prudence in devising the most effectual ways of doing good,
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as the instruction of poor children in the principles of Religion, and furnishing grown persons that were ignora n with the Bible and other good Books;
as the instruction of poor children in the principles of Religion, and furnishing grown Persons that were ignoram n with the bible and other good Books;
strictly obliging those to whom he gave them to a diligent reading of them, and when he had opportunity exacting of them an account how they had profited by them.
strictly obliging those to whom he gave them to a diligent reading of them, and when he had opportunity exacting of them an account how they had profited by them.
For about nine or ten years last past he did, as is well known to many here present, almost wholly apply his charity to Wales, because there he judg'd was most occasion for it:
For about nine or ten Years last passed he did, as is well known to many Here present, almost wholly apply his charity to Wales, Because there he judged was most occasion for it:
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to which end he procur'd the Church-Catechism, the Practice of Piety, and that best of Books the Whole Duty of Man, besides several other pious and useful Treatises, some of them to be translated into the Welch Tongue,
to which end he procured the Church-Catechism, the Practice of Piety, and that best of Books the whole Duty of Man, beside several other pious and useful Treatises, Some of them to be translated into the Welch Tongue,
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For by the large and bountiful contributions which chiefly by his industry and prudent application were obtain'd from charitable Persons of all Ranks and conditions, from the Nobility and Gentry of Wales and the neighbouring Counties, and several of that Quality in and about London; from divers of the Right Reverend Bishops, and of the Clergy;
For by the large and bountiful contributions which chiefly by his industry and prudent application were obtained from charitable Persons of all Ranks and conditions, from the Nobilt and Gentry of Wales and the neighbouring Counties, and several of that Quality in and about London; from diverse of the Right Reverend Bishops, and of the Clergy;
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and from that perpetual fountain of charity the City of London, led on and encourag'd by the most bountifull example of the Right Honourable the Lord Mayor and the Court of Aldermen; to all which he constantly added two Thirds of his own estate, which as I have been credibly inform'd was two hundred pounds a year:
and from that perpetual fountain of charity the city of London, led on and encouraged by the most bountiful Exampl of the Right Honourable the Lord Mayor and the Court of Aldermen; to all which he constantly added two Thirds of his own estate, which as I have been credibly informed was two hundred pounds a year:
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and by this example several of the most considerable Towns of Wales were excited to bring up at their own charge the like number of poor children, in the like manner,
and by this Exampl several of the most considerable Towns of Wales were excited to bring up At their own charge the like number of poor children, in the like manner,
But which was the greatest work of all, and amounted indeed to a mighty charge, he procured a new and very fair impression of the Bible and Liturgy of the Church of England in the Welch Tongue (the former Impression being spent,
But which was the greatest work of all, and amounted indeed to a mighty charge, he procured a new and very fair impression of the bible and Liturgy of the Church of England in the Welch Tongue (the former Impression being spent,
one thousand whereof were freely given to the poor, and the rest sent to the principal Cities and Towns in Wales to be sold to the rich at very reasonable and low rates, viz. at four shillings a piece well bound and clasped;
one thousand whereof were freely given to the poor, and the rest sent to the principal Cities and Towns in Wales to be sold to the rich At very reasonable and low rates, viz. At four shillings a piece well bound and clasped;
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and seldom either minded or knew any thing of the strange occurrences of this troublesome and busie Age, such as I think are hardly to be parallel'd in any other:
and seldom either minded or knew any thing of the strange occurrences of this troublesome and busy Age, such as I think Are hardly to be paralleled in any other:
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For this was the business he laid to heart, and knowing it to be so much and so certainly the Will of his heavenly Father, it was his meat and drink to be doing of it:
For this was the business he laid to heart, and knowing it to be so much and so Certainly the Will of his heavenly Father, it was his meat and drink to be doing of it:
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and see the good effect of it with his own eyes, he always once, but usually twice a year, at his own charge travelled over a great part of Wales, none of the best Countries to travel in:
and see the good Effect of it with his own eyes, he always once, but usually twice a year, At his own charge traveled over a great part of Wales, none of the best Countries to travel in:
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But for the love of God and men he endured all that, together with the extremity of heat and cold (which in their several seasons are both very great there) not onely with patience but with pleasure.
But for the love of God and men he endured all that, together with the extremity of heat and cold (which in their several seasons Are both very great there) not only with patience but with pleasure.
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So that all things considered there have not, since the primitive times of Christianity, been many among the sons of men to whom that glorious character of the Son of God might be better applied, that he went about doing good.
So that all things considered there have not, since the primitive times of Christianity, been many among the Sons of men to whom that glorious character of the Son of God might be better applied, that he went about doing good.
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And admitting all these to be true (which a wise man would be loth to do) our departed Friend had that which is much greater and more excellent than all these, a fervent charity to God and men;
And admitting all these to be true (which a wise man would be loath to do) our departed Friend had that which is much greater and more excellent than all these, a fervent charity to God and men;
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But this will depend upon the continuance of the former Charities and the concurrence of those worthy and well-disposed persons in Wales to contribute their part as formerly;
But this will depend upon the Continuance of the former Charities and the concurrence of those worthy and well-disposed Persons in Wales to contribute their part as formerly;
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I will add but one thing more concerning our deceased Brother, that though he meddled not at all in our present heats and differences as a Party, having much better things to mind;
I will add but one thing more Concerning our deceased Brother, that though he meddled not At all in our present heats and differences as a Party, having much better things to mind;
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and, saving that his body was left behind, what was said of Enoch may not unfitly be applied to this pious and good man with respect to the suddenness of his change;
and, Saving that his body was left behind, what was said of Enoch may not unfitly be applied to this pious and good man with respect to the suddenness of his change;
of his labour of love, his unwearied diligence and patient continuance in doing good, that we may meet with that encouraging commendation which he hath already received from the mouth of our Lord.
of his labour of love, his unwearied diligence and patient Continuance in doing good, that we may meet with that encouraging commendation which he hath already received from the Mouth of our Lord.
Now the God of peace that brought again from the dead our Lord Jesus Christ, that great shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you always that which is pleasing in his sight, through Jesus Christ;
Now the God of peace that brought again from the dead our Lord jesus christ, that great shepherd of the sheep, through the blood of the everlasting Covenant, make you perfect in every good work to do his will, working in you always that which is pleasing in his sighed, through jesus christ;
For our clearer understanding of them it will be requisite to consider the Context, looking back as far as the beginning of the Chapter; where the Apostle pursues the argument of the foregoing Chapter; which was to comfort and encourage Christians under their afflictions and sufferings from this consideration, that these did but prepare the way for a greater and more glorious reward;
For our clearer understanding of them it will be requisite to Consider the Context, looking back as Far as the beginning of the Chapter; where the Apostle pursues the argument of the foregoing Chapter; which was to Comfort and encourage Christians under their afflictions and sufferings from this consideration, that these did but prepare the Way for a greater and more glorious reward;
And suppose the worst, that these sufferings should extend to death, there is comfort for us likewise in this case, ver. 1. of this Chapter, For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, &c. If our earthly house of this tabernacle;
And suppose the worst, that these sufferings should extend to death, there is Comfort for us likewise in this case, ver. 1. of this Chapter, For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, etc. If our earthly house of this tabernacle;
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he calls our body an earthly earthly house, and that we may not look upon it as a certain abode and fixed habitation, he doth by way of correction of himself add, that it is but a tabernacle or tent which must shortly be taken down:
he calls our body an earthly earthly house, and that we may not look upon it as a certain Abided and fixed habitation, he does by Way of correction of himself add, that it is but a tabernacle or tent which must shortly be taken down:
for such are those houses of clay which we dwell in whose foundations are in the dust, but an habitation prepared by God himself, a house not made with hands;
for such Are those houses of clay which we dwell in whose foundations Are in the dust, but an habitation prepared by God himself, a house not made with hands;
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that which is the immediate work of God being in Scripture opposed to that which is made with hands and effected by humane concurrence and by natural means:
that which is the immediate work of God being in Scripture opposed to that which is made with hands and effected by humane concurrence and by natural means:
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but to be of the number of those who at the coming of our Lord without the putting off these bodies shall be changed and clothed upon with their house which is from heaven,
but to be of the number of those who At the coming of our Lord without the putting off these bodies shall be changed and clothed upon with their house which is from heaven,
in which he speaks according to a common opinion among the Disciples grounded (as St. John tells us) upon a mistake of our Saviour's words concerning him, If I will that he tarry till I come:
in which he speaks according to a Common opinion among the Disciples grounded (as Saint John tells us) upon a mistake of our Saviour's words Concerning him, If I will that he tarry till I come:
that is, that he should live till Christ's coming to Judgment, and then be changed; and consequently that Christ would come to Judgment before the end of that Age.
that is, that he should live till Christ's coming to Judgement, and then be changed; and consequently that christ would come to Judgement before the end of that Age.
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Suitable to this common opinion among Christians the Apostle here says, in this we groan earnestly, desiring to be clothed upon with our house which is from heaven,
Suitable to this Common opinion among Christians the Apostle Here Says, in this we groan earnestly, desiring to be clothed upon with our house which is from heaven,
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for whatever be meant by being clothed, how can they that are clothed be found naked? But I think it is very clear that our Translatours have not attained the true sense of this passage, NONLATINALPHABET, which is most naturally rendred thus, if so be we shall be found clothed, and not naked:
for whatever be meant by being clothed, how can they that Are clothed be found naked? But I think it is very clear that our Translators have not attained the true sense of this passage,, which is most naturally rendered thus, if so be we shall be found clothed, and not naked:
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we are desirous to be clothed upon with our house from heaven (that is, with our spiritual and immortal bodies) if so be it shall so happen that at the coming of Christ we shall be found alive in these bodies,
we Are desirous to be clothed upon with our house from heaven (that is, with our spiritual and immortal bodies) if so be it shall so happen that At the coming of christ we shall be found alive in these bodies,
And then it follows, For we burthened (that is, with the afflictions and pressures of this life) not that we would be unclothed (that is, not that we desire by death to be devested of these bodies) but clothed upon (that is,
And then it follows, For we burdened (that is, with the afflictions and pressures of this life) not that we would be unclothed (that is, not that we desire by death to be devested of these bodies) but clothed upon (that is,
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if God see it good we had rather be found alive, and changed, and without putting off these bodies have immortality as it were superinduced) that so mortality might be swallowed up of life.
if God see it good we had rather be found alive, and changed, and without putting off these bodies have immortality as it were superinduced) that so mortality might be swallowed up of life.
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and have this mortal and corruptible body while they are clothed with it changed into a spiritual and incorruptible body, without the pain and terrour of dying:
and have this Mortal and corruptible body while they Are clothed with it changed into a spiritual and incorruptible body, without the pain and terror of dying:
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The Spirit is frequently in Scripture called the witness and seal and earnest of our future happiness and blessed resurrection or change of these vile and earthly bodies into spiritual and heavenly bodies.
The Spirit is frequently in Scripture called the witness and seal and earnest of our future happiness and blessed resurrection or change of these vile and earthly bodies into spiritual and heavenly bodies.
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From all which the Apostle concludes in the words of the Text, Therefore we are always confident, that is, we are always of good courage against the fear of death, knowing that whilst we are at home in the body we are absent from the Lord, NONLATINALPHABET, which may better be rendred whilst we converse or sojourn in the body, than whilst we are at home;
From all which the Apostle concludes in the words of the Text, Therefore we Are always confident, that is, we Are always of good courage against the Fear of death, knowing that while we Are At home in the body we Are absent from the Lord,, which may better be rendered while we converse or sojourn in the body, than while we Are At home;
And this notion the Heathens had of our present life and condition in this world. Ex vita discedo (faith Tully ) tanquam ex hospitio non tanquam ex domo;
And this notion the heathens had of our present life and condition in this world. Ex vita discedo (faith Tully) tanquam ex hospitio non tanquam ex domo;
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My design from this Text is to draw some useful Corollaries or Conclusions from this Assertion of the Apostle, That whilst we are in these bodies we are detained from our happiness;
My Design from this Text is to draw Some useful Corollaries or Conclusions from this Assertion of the Apostle, That while we Are in these bodies we Are detained from our happiness;
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1. This Assertion shews us the vanity and falshood of that Opinion, or rather dream, concerning the sleep of the Soul from the time of death till the general Resurrection.
1. This Assertion shows us the vanity and falsehood of that Opinion, or rather dream, Concerning the sleep of the Soul from the time of death till the general Resurrection.
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But this Metaphor is no where in Scripture, that I know of, applied to the soul but to the body resting in the grave in order to its being awakened and raised up at the Resurrection.
But this Metaphor is no where in Scripture, that I know of, applied to the soul but to the body resting in the grave in order to its being awakened and raised up At the Resurrection.
And thus it is frequently used with express reference to the body, Dan. 12.2. Many of them that sleep in the dust of the earth shall awake. Matth. 27.52. And the graves were opened, and many bodies of saints which slept arose. Acts 13.36.
And thus it is frequently used with express Referente to the body, Dan. 12.2. Many of them that sleep in the dust of the earth shall awake. Matthew 27.52. And the graves were opened, and many bodies of Saints which slept arose. Acts 13.36.
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and was laid to his fathers and saw corruption; which surely can no otherwise be understood than of his body. 1 Cor. 15.21. Now is Christ risen from the dead and become the first-fruits of them that slept:
and was laid to his Father's and saw corruption; which surely can not otherwise be understood than of his body. 1 Cor. 15.21. Now is christ risen from the dead and become the Firstfruits of them that slept:
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where the Apostle certainly speaks both of the death and change of these corruptible bodies. 1 Thessal. 4.14. If we believe that Jesus died and rose again, even so them also that sleep in Jesus shall God bring with him;
where the Apostle Certainly speaks both of the death and change of these corruptible bodies. 1 Thessal. 4.14. If we believe that jesus died and rose again, even so them also that sleep in jesus shall God bring with him;
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For that is utterly inconsistent with the Apostles Assertion here in the Text, that while we are in the body we are absent from the Lord, and that so soon as we depart out of the body we shall be present with the Lord.
For that is utterly inconsistent with the Apostles Assertion Here in the Text, that while we Are in the body we Are absent from the Lord, and that so soon as we depart out of the body we shall be present with the Lord.
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Besides, that the Apostle 's Argument would be very flat, and it would be but a cold encouragement against the fear of death, that so soon as we are dead we shall fall asleep and become insensible.
Beside, that the Apostle is Argument would be very flat, and it would be but a cold encouragement against the Fear of death, that so soon as we Are dead we shall fallen asleep and become insensible.
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and the sooner the better, because so soon as we quit these bodies we shall be present with the Lord, that is, admitted to the blissful sight and enjoyment of him;
and the sooner the better, Because so soon as we quit these bodies we shall be present with the Lord, that is, admitted to the blissful sighed and enjoyment of him;
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2. This Assertion of the Apostle 's doth perfectly conclude against the feigned Purgatory of the Church of Rome; which supposeth the far greater number of true and faithful Christians, of those who dye in the Lord and have obtained eternal redemption by him from hell not to pass immediately into a state of happiness,
2. This Assertion of the Apostle is does perfectly conclude against the feigned Purgatory of the Church of Room; which Supposeth the Far greater number of true and faithful Christians, of those who die in the Lord and have obtained Eternal redemption by him from hell not to pass immediately into a state of happiness,
though not for duration) till their fouls be purged, and the guilt of temporal punifhments, which they are liable to, be some way or other paid off and discharged.
though not for duration) till their fouls be purged, and the guilt of temporal punifhments, which they Are liable to, be Some Way or other paid off and discharged.
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They suppose indeed some very few holy persons (especially those who suffer Martyrdom) to be so perfect at their departure out of the body as to pass immediately into Heaven, because they need no purgation:
They suppose indeed Some very few holy Persons (especially those who suffer Martyrdom) to be so perfect At their departure out of the body as to pass immediately into Heaven, Because they need no purgation:
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But now, besides that there is no Text in Scripture from whence any such state can probably be concluded (as is acknowledged by many learned men of the Church of Rome ) and even that Text which they have most insisted upon (they shall be saved,
But now, beside that there is no Text in Scripture from whence any such state can probably be concluded (as is acknowledged by many learned men of the Church of Room) and even that Text which they have most insisted upon (they shall be saved,
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Why? no body pretends that, but we might reasonably expect that there should be something for it in a Text which hath been so often produced and urged by them for the proof of it.
Why? no body pretends that, but we might reasonably expect that there should be something for it in a Text which hath been so often produced and urged by them for the proof of it.
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In the parable of the Rich man and Lazarus, which was designed to represent to us the different stares of good and bad men in another world, there is not the least intimation of Purgatory,
In the parable of the Rich man and Lazarus, which was designed to represent to us the different stares of good and bad men in Another world, there is not the least intimation of Purgatory,
but that good men pass immediately into a state of happiness, and bad men into a place of torment. And St. John, Rev. 14.13. pronounceth all that dye in the Lord happy, because they rest from their labours;
but that good men pass immediately into a state of happiness, and bad men into a place of torment. And Saint John, Rev. 14.13. pronounceth all that die in the Lord happy, Because they rest from their labours;
For he encourageth all Christians in general against the fear of death from the consideration of that happy state they should immediately pass into, by being admitted into the presence of God; which surely is not Purgatory.
For he Encourageth all Christians in general against the Fear of death from the consideration of that happy state they should immediately pass into, by being admitted into the presence of God; which surely is not Purgatory.
But no man sure would be glad to leave the body to go into a place of exquisite and extreme torment, which they tell us is the case of most Christians when they dye.
But no man sure would be glad to leave the body to go into a place of exquisite and extreme torment, which they tell us is the case of most Christians when they die.
And what can be more unreasonable, than to make the Apostle to use an argument to comfort all Christians against the sear of death which concerns but very few in comparison? So that if the Apostle 's reasoning be good, that while we are in this life we are detained from our happiness,
And what can be more unreasonable, than to make the Apostle to use an argument to Comfort all Christians against the sear of death which concerns but very few in comparison? So that if the Apostle is reasoning be good, that while we Are in this life we Are detained from our happiness,
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and the only firm ground of these hopes is the mercy of God in Jefus Christ, upon our due preparation for another world by repentance and a holy life.
and the only firm ground of these hope's is the mercy of God in Jefus christ, upon our due preparation for Another world by Repentance and a holy life.
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4. This Consideration should comfort us under the loss and death of Friends, which certainly is one of the greatest grievances and troubles of humane life.
4. This Consideration should Comfort us under the loss and death of Friends, which Certainly is one of the greatest grievances and Troubles of humane life.
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For why should we lament the end of that life which we are assured is the beginning of immortality? One reason of our trouble for the loss of friends is because we loved them:
For why should we lament the end of that life which we Are assured is the beginning of immortality? One reason of our trouble for the loss of Friends is Because we loved them:
If there were no other inconvenience in long life, this is a great one, that in a long course of time we unavoidably see a great many things which we would not;
If there were no other inconvenience in long life, this is a great one, that in a long course of time we avoidable see a great many things which we would not;
why should we desire to thrust our selves any longer upon an ill-natured world, upon those who have much adoe to refrain from telling us that our room is better than our company?
why should we desire to thrust our selves any longer upon an ill-natured world, upon those who have much ado to refrain from telling us that our room is better than our company?
and have not by vice and extravagance drawn off life to the dregs, and left nothing to be enjoyed but infirmities and ill humours, guilt and repentance:
and have not by vice and extravagance drawn off life to the dregs, and left nothing to be enjoyed but infirmities and ill humours, guilt and Repentance:
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having stored their minds with wisdom and knowledg, and taken care to secure to themselves the comfortable reflexions of an useful and well-spent life,
having stored their minds with Wisdom and knowledge, and taken care to secure to themselves the comfortable reflexions of an useful and well-spent life,
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But generally the extremities of old age are very peevish and querulous, and a declining and falling back to the weak and helpless condition of Infancy and Childhood.
But generally the extremities of old age Are very peevish and querulous, and a declining and falling back to the weak and helpless condition of Infancy and Childhood.
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And yet less care is commonly taken to please aged persons, and less kindness shewed to them (unless it be in expectation of receiving greater from them) than to Children:
And yet less care is commonly taken to please aged Persons, and less kindness showed to them (unless it be in expectation of receiving greater from them) than to Children:
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Some live a great pace, and by continual diligence and industry in serving God and doing good, do really dispatch more of the business of life in a few years,
some live a great pace, and by continual diligence and industry in serving God and doing good, do really dispatch more of the business of life in a few Years,
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and being bred up to learning and very capable of it, was sent to the University of Cambridge, and planted there in Emanuel College, where he was chosen Fellow,
and being bred up to learning and very capable of it, was sent to the university of Cambridge, and planted there in Emmanuel College, where he was chosen Fellow,
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It cannot be denied (nor am I much concerned to dissemble it) that here he possess'd another Man's place, who by the iniquity of the Times was wrongfully ejected;
It cannot be denied (nor am I much concerned to dissemble it) that Here he possessed Another Man's place, who by the iniquity of the Times was wrongfully ejected;
During whose life (and he lived many years after) by the free consent of the College there were two shares out of the common Dividend allotted to the Prevost, one whereof was constantly paid to Dr. Collins, as if he had been still Prevost.
During whose life (and he lived many Years After) by the free consent of the College there were two shares out of the Common Dividend allotted to the Prevost, one whereof was constantly paid to Dr. Collins, as if he had been still Prevost.
And lest this had not been kindness enough to that worthy Person whose Place he possessed, in his last Will he left to his Son, Sir John Collins, a Legacy of one hundred pounds.
And lest this had not been kindness enough to that worthy Person whose Place he possessed, in his last Will he left to his Son, Sir John Collins, a Legacy of one hundred pounds.
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for he never took the Covenant: And not only so, but by the particular friendship and interest which he had in some of the chief of the Visitours he prevailed to have the greatest part of the Fellows of that College exempted from that Imposition;
for he never took the Covenant: And not only so, but by the particular friendship and Interest which he had in Some of the chief of the Visitors he prevailed to have the greatest part of the Fellows of that College exempted from that Imposition;
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And to the Fellows that were ejected by the Visitours, he likewise freely consented that their full Dividend for that year should be paid them, even after they were ejected.
And to the Fellows that were ejected by the Visitors, he likewise freely consented that their full Dividend for that year should be paid them, even After they were ejected.
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Among these was the Reverend and ingenious Dr. Charles Mason; upon whom after he was ejected, the College did confer a good Living which then fell in their gift, with the consent of the Prevost, who, knowing him to be a worthy man, was contented to run the hazard of the displeasure of those Times.
Among these was the Reverend and ingenious Dr. Charles Mason; upon whom After he was ejected, the College did confer a good Living which then fell in their gift, with the consent of the Prevost, who, knowing him to be a worthy man, was contented to run the hazard of the displeasure of those Times.
Every Lord's day in the Afternoon, for almost twenty years together, he preached in Trinity Church, where he had a great number not only of the young Scholars,
Every Lord's day in the Afternoon, for almost twenty Years together, he preached in Trinity Church, where he had a great number not only of the young Scholars,
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And in those wild and unsetled Times contributed more to the forming of the Students of that University to a sober sense of Religion than any man in that Age.
And in those wild and unsettled Times contributed more to the forming of the Students of that university to a Sobrium sense of Religion than any man in that Age.
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Here he stayed till, by the promotion of the Reverend Dr. Wilkins, his Predecessour in this Place, to the Bishoprick of Chester, he was by his interest and recommendation presented to this Church.
Here he stayed till, by the promotion of the Reverend Dr. Wilkins, his Predecessor in this Place, to the Bishopric of Chester, he was by his Interest and recommendation presented to this Church.
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But during the building of it, upon the invitation of the Court of Aldermen, in the Mayoralty of Sir William Turner, he preached before that Honourable Auditory at Guild-Hall Chapel every Sunday in the afternoon with great acceptance and approbation,
But during the building of it, upon the invitation of the Court of Aldermen, in the Mayoralty of Sir William Turner, he preached before that Honourable Auditory At Guild-Hall Chapel every Sunday in the afternoon with great acceptance and approbation,
He frequently bestowed his alms (as I am informed by those who best knew) on poor house-keepers disabled by age or sickness to support themselves, thinking those to be the most proper objects of it.
He frequently bestowed his alms (as I am informed by those who best knew) on poor housekeepers disabled by age or sickness to support themselves, thinking those to be the most proper objects of it.
Among those who had been his Servants, or were so at his death, he disposed in Annuities and Legacies in money to the value of above three hundred pounds.
Among those who had been his Servants, or were so At his death, he disposed in Annuities and Legacies in money to the valve of above three hundred pounds.
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I must not omit the wise provision he made in his Will to prevent Law-suits among the Legatees, by appointing two or three persons of greatest prudence and Authority among his Relations final Arbitrators of all differences that should arise.
I must not omit the wise provision he made in his Will to prevent Lawsuits among the Legatees, by appointing two or three Persons of greatest prudence and authority among his Relations final Arbitrators of all differences that should arise.
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A little before Easter last he went down to Cambridge: where, upon taking a great Cold, he fell into a distemper which in a few days put a period to his life.
A little before Easter last he went down to Cambridge: where, upon taking a great Cold, he fell into a distemper which in a few days put a Period to his life.
and declared that whatever he was, he was through the grace and goodness of God in Jesus Christ. He expressed likewise great dislike of the Principles of Separation;
and declared that whatever he was, he was through the grace and Goodness of God in jesus christ. He expressed likewise great dislike of the Principles of Separation;
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saying to one of them who had with great care attended him all along in his sickness, My dear friend, thou hast taken a great deal of pains to uphold a crazy body, but it will not do:
saying to one of them who had with great care attended him all along in his sickness, My dear friend, thou hast taken a great deal of pains to uphold a crazy body, but it will not do:
And herein God was pleased particularly to answer those devout and wellweighed petitions of his which he frequently used in his Prayer before Sermon, which I shall set down in his own words,
And herein God was pleased particularly to answer those devout and wellweighed petitions of his which he frequently used in his Prayer before Sermon, which I shall Set down in his own words,
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And superadd this, O Lord, to all the grace and favour which thou hast shewn us all along in life, not to remove us hence but with all advantage for Eternity,
And superadd this, Oh Lord, to all the grace and favour which thou hast shown us all along in life, not to remove us hence but with all advantage for Eternity,
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when we shall be intirely resigned up to thee, when we shall have clear acts of faith in God by Jesus Christ, high and reverential thoughts of thee in our minds, inlarged and inflamed affections towards thee, &c. And whensoever we shall come to leave this world, which will be when thou shalt appoint (for the issues of life and death are in thy hands) afford us such a mighty power and presence of thy good Spirit that we may have solid consolation in believing,
when we shall be entirely resigned up to thee, when we shall have clear acts of faith in God by jesus christ, high and reverential thoughts of thee in our minds, enlarged and inflamed affections towards thee, etc. And whensoever we shall come to leave this world, which will be when thou shalt appoint (for the issues of life and death Are in thy hands) afford us such a mighty power and presence of thy good Spirit that we may have solid consolation in believing,
and avoid all consternation of mind, all doubtfulness and uncertainty concerning our everlasting condition, and at length depart in the faith of God's Elect, &c. Mark the perfect man,
and avoid all consternation of mind, all doubtfulness and uncertainty Concerning our everlasting condition, and At length depart in the faith of God's Elect, etc. Mark the perfect man,
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To be able to describe him aright it were necessary one should be like him; for which reason I must content my self with a very imperfect draught of him.
To be able to describe him aright it were necessary one should be like him; for which reason I must content my self with a very imperfect draught of him.
that universal charity and goodness, which he did continually preach and practise. His Conversation was exceeding kind and assable, grave and winning, prudent and profitable.
that universal charity and Goodness, which he did continually preach and practise. His Conversation was exceeding kind and assable, grave and winning, prudent and profitable.
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He had attained so perfect a mastery of his Passions, that for the latter and greatest part of his life he was hardly ever seen to be transported with Anger:
He had attained so perfect a mastery of his Passion, that for the latter and greatest part of his life he was hardly ever seen to be transported with Anger:
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In a word, he had all those vertues, and in a high degree, which an excellent temper, great consideration, long care and watchfulness over himself, together with the assistance of God's grace (which he continually implored,
In a word, he had all those Virtues, and in a high degree, which an excellent temper, great consideration, long care and watchfulness over himself, together with the assistance of God's grace (which he continually implored,
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and have lost from among us as it were so much balm for the healing of the Nation, which is now so miserably rent and torn by those wounds which we madly give our selves.
and have lost from among us as it were so much balm for the healing of the nation, which is now so miserably rend and torn by those wounds which we madly give our selves.
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And now methinks the consideration of the Argument I have been upon, and of that great Example that is before us, should raise our minds above this world and six them upon the glory and happiness of the other.
And now methinks the consideration of the Argument I have been upon, and of that great Exampl that is before us, should raise our minds above this world and six them upon the glory and happiness of the other.
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in a due preparation for, and in carnest desires and breathings after that blessed state which we firmly believe and assuredly hope to be one day possessed of:
in a due preparation for, and in carnest Desires and breathings After that blessed state which we firmly believe and assuredly hope to be one day possessed of:
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and with the Saints and excellent persons of all Ages to enjoy their blessed friendship and society for ever, in the presence of the blessed God where is fullness of joy, and at whose right hand are pleasures for evermore.
and with the Saints and excellent Persons of all Ages to enjoy their blessed friendship and society for ever, in the presence of the blessed God where is fullness of joy, and At whose right hand Are pleasures for evermore.
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In a firm persuasion of this happy state let us every one of us say with David, and with the same ardency of affection that he did, As the Hart panteth after the water brooks,
In a firm persuasion of this happy state let us every one of us say with David, and with the same ardency of affection that he did, As the Heart pants After the water brooks,
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O when shall I come and appear before God? That so the life which we now live in this world may be a patient continuance in well doing in a joyfull expectation of the blessed hope and the glorious appearance of the great God and our Saviour Jesus Christ;
Oh when shall I come and appear before God? That so the life which we now live in this world may be a patient Continuance in well doing in a joyful expectation of the blessed hope and the glorious appearance of the great God and our Saviour jesus christ;
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Now the God of peace who brought again from the dead our Lord Jesus Christ, the great shepherd of the sheep, through the blood of the everlasting covenant, make us perfect in every good work to do his will;
Now the God of peace who brought again from the dead our Lord jesus christ, the great shepherd of the sheep, through the blood of the everlasting Covenant, make us perfect in every good work to do his will;
THE Protestant Religion Vindicated, from the Charge of Singularity and Novelty: IN A SERMON Preached before the KING At WHITE-HALL, April the 2d. 1680. JOSHUA XXIV. 15.
THE Protestant Religion Vindicated, from the Charge of Singularity and Novelty: IN A SERMON Preached before the KING At WHITEHALL, April the 2d. 1680. JOSHUA XXIV. 15.
THese are the words of Joshua; who, after he had brought the People of Israel thorough many difficulties and hazards into the quiet possession of the promised land,
THese Are the words of joshua; who, After he had brought the People of Israel through many difficulties and hazards into the quiet possession of the promised land,
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like a good Prince and Father of his Country was very sollicitous, before his death, to lay the firmest foundation he could devise of the future happiness and prosperity of that People in whose present settlement he had, by the blessing of God, been so succesfull an instrument.
like a good Prince and Father of his Country was very solicitous, before his death, to lay the firmest Foundation he could devise of the future happiness and Prosperity of that People in whose present settlement he had, by the blessing of God, been so successful an Instrument.
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And because he knew no means so effectual to this end, as to confirm them in the Religion and Worship of the true God, who had by so remarkable and miraculous a Providence planted them in that good Land;
And Because he knew no means so effectual to this end, as to confirm them in the Religion and Worship of the true God, who had by so remarkable and miraculous a Providence planted them in that good Land;
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he summons the people together, and represents to them all those considerations that might engage them and their posterity for ever, to continue in the true Religion.
he summons the people together, and represents to them all those considerations that might engage them and their posterity for ever, to continue in the true Religion.
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verse, Now therefore fear the Lord, and serve him in sincerity and in truth, and put away the Gods which your father served on the other side of the flood, and in Egypt; and serve ye the Lord.
verse, Now Therefore Fear the Lord, and serve him in sincerity and in truth, and put away the God's which your father served on the other side of the flood, and in Egypt; and serve you the Lord.
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Not that he thought the thing indifferent, but because he was fully satisfied that the truth and goodness of the one above the other was so evident, that there was no danger that any prudent man should make a wrong choice, If it seem evil unto you to serve the Lord, chuse you this day whom you will serve;
Not that he Thought the thing indifferent, but Because he was Fully satisfied that the truth and Goodness of the one above the other was so evident, that there was no danger that any prudent man should make a wrong choice, If it seem evil unto you to serve the Lord, choose you this day whom you will serve;
and is at liberty in his own mind and principles to do whatever he judgeth to be expedient for his interest, provided he can but do it without danger to himself? So that declared Atheism and Infidelity doth justly bring men under a jealousie and suspition with all mankind:
and is At liberty in his own mind and principles to do whatever he Judgeth to be expedient for his Interest, provided he can but do it without danger to himself? So that declared Atheism and Infidelity does justly bring men under a jealousy and suspicion with all mankind:
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And every wise man hath reason to be upon his guard against those, from whom he hath no cause to expect more justice and truth and equity in their dealings than he can compel them to by the mere dint and force of Laws.
And every wise man hath reason to be upon his guard against those, from whom he hath no cause to expect more Justice and truth and equity in their dealings than he can compel them to by the mere dint and force of Laws.
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And yet among these, every Father and Master of a Family claims this Power over his Children and Servants, at the same time that they deny it to the Magistrate over his Subjects.
And yet among these, every Father and Master of a Family claims this Power over his Children and Servants, At the same time that they deny it to the Magistrate over his Subject's.
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And why then may not a Magistrate exercise the same power over his Subjects in matters of Religion, which every Master challengeth to himself in his own Family, that is, to establish the true worship of God in such manner and with such circumstances as he thinks best,
And why then may not a Magistrate exercise the same power over his Subject's in matters of Religion, which every Master Challengeth to himself in his own Family, that is, to establish the true worship of God in such manner and with such Circumstances as he thinks best,
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And to prevent all misunderstandings in this matter, I do not hereby ascribe any thing to the Magistrate that can possibly give him any pretence of right to reject God's true Religion,
And to prevent all misunderstandings in this matter, I do not hereby ascribe any thing to the Magistrate that can possibly give him any pretence of right to reject God's true Religion,
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or to declare what he pleases to be so, and what Books he pleases to be Canonical and the Word of God; and consequently to make a false Religion so currant by the stamp of his Authority,
or to declare what he Pleases to be so, and what Books he Pleases to be Canonical and the Word of God; and consequently to make a false Religion so currant by the stamp of his authority,
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But if a false Religion be established by Law, the case here is the same as in all other Laws that are sinfull in the matter of them, but yet made by a lawfull Authority;
But if a false Religion be established by Law, the case Here is the same as in all other Laws that Are sinful in the matter of them, but yet made by a lawful authority;
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And to speak freely in this matter, I cannot think (till I be better inform'd, which I am always ready to be) that any pretence of Conscience warrants any man, that is not extraordinarily commission'd as the Apostles and first Publishers of the Gospel were,
And to speak freely in this matter, I cannot think (till I be better informed, which I am always ready to be) that any pretence of Conscience warrants any man, that is not extraordinarily commissioned as the Apostles and First Publishers of the Gospel were,
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and cannot justifie that Commission by Miracles as they did, to affront the establish'd Religion of a Nation (though it be false) and openly to draw men off from the profession of it in contempt of the Magistrate and the Law:
and cannot justify that Commission by Miracles as they did, to affront thee established Religion of a nation (though it be false) and openly to draw men off from the profession of it in contempt of the Magistrate and the Law:
All that persons of a different Religion can in such a case reasonably pretend to, is to enjoy the private liberty and exercise of their own Conscience and Religion;
All that Persons of a different Religion can in such a case reasonably pretend to, is to enjoy the private liberty and exercise of their own Conscience and Religion;
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for which they ought to be very thankfull, and to forbear the open making of Proselytes to their own Religion, (though they be never so sure that they are in the right) till they have either an extraordinary Commission from God to that purpose,
for which they ought to be very thankful, and to forbear the open making of Proselytes to their own Religion, (though they be never so sure that they Are in the right) till they have either an extraordinary Commission from God to that purpose,
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but there is no Obligation upon any man to attempt this to no purpose, and when without a miracle it can have no other effect but the loss of his own life:
but there is no Obligation upon any man to attempt this to no purpose, and when without a miracle it can have no other Effect but the loss of his own life:
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as a publick Seal and Testimony of that Commission, which was the case of the Apostles, who after they had received an immediate Commission were not to enter upon the execution of it,
as a public Seal and Testimony of that Commission, which was the case of the Apostles, who After they had received an immediate Commission were not to enter upon the execution of it,
And that they are guilty however of gross Hypocrisie who pretend a further obligation of Conscience in this matter, I shall give this plain Demonstration, which relies upon Concessions generally made on all hands, and by all Parties.
And that they Are guilty however of gross Hypocrisy who pretend a further obligation of Conscience in this matter, I shall give this plain Demonstration, which relies upon Concessions generally made on all hands, and by all Parties.
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No Protestant (that I know of) holds himself obliged to go and Preach up his Religion and make Converts in Spain or Italy: Nor do either the Protestant Ministers or Popish Priests think themselves bound in conscience to Preach the Gospel in Turky, and to confute the Alcheran, to convert the Mahometans. And what is the Reason? because of the severity of the Inquisition in Popish Countreys,
No Protestant (that I know of) holds himself obliged to go and Preach up his Religion and make Converts in Spain or Italy: Nor doe either the Protestant Ministers or Popish Priests think themselves bound in conscience to Preach the Gospel in Turky, and to confute the Alcheran, to convert the Mahometans. And what is the Reason? Because of the severity of the Inquisition in Popish Countries',
So that whatever is pretended this is certain, that the Priests and Jesuites of the Church of Rome have in truth no more obligation of conscience to make Converts here in England than in Sueden or Turky; where it seems the evident danger of the attempt hath for these many years given them a perfect discharge from their duty in this particular. I shall joyn the Third and Fourth Observations together.
So that whatever is pretended this is certain, that the Priests and Jesuits of the Church of Room have in truth no more obligation of conscience to make Converts Here in England than in Sueden or Turky; where it seems the evident danger of the attempt hath for these many Years given them a perfect discharge from their duty in this particular. I shall join the Third and Fourth Observations together.
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That though the true Religion may have several prejudices and objections against it, yet upon examination there will be found those real advantages on its side, that it may safely be referred to any considerate mans choice:
That though the true Religion may have several prejudices and objections against it, yet upon examination there will be found those real advantages on its side, that it may safely be referred to any considerate men choice:
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But when the matter is truly represented, the choice is not difficult, nor requires any long deliberation, Chuse you this day whom you will serve. Let but the Cause be fully and impartially heard,
But when the matter is truly represented, the choice is not difficult, nor requires any long deliberation, Choose you this day whom you will serve. Let but the Cause be Fully and impartially herd,
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which commonly spring from one of these two Causes, either the Prepossessions of a contrary Religion, or the contrariety of the true Religion to the vicious inclinations and practices of men, which usually lyes at the bottom of all prejudice against Religion.
which commonly spring from one of these two Causes, either the Prepossessions of a contrary Religion, or the contrariety of the true Religion to the vicious inclinations and practices of men, which usually lies At the bottom of all prejudice against Religion.
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which commonly pretends two advantages on its side, Antiquity and Ʋniversality; and is wont to object to the true Religion Novelty and Singularity. And both these are intimated both before and after the Text:
which commonly pretends two advantages on its side, Antiquity and Ʋniversality; and is wont to Object to the true Religion Novelty and Singularity. And both these Are intimated both before and After the Text:
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Idolatry was the Religion of their Fathers, and had spread it self over the greatest and most ancient Nations of the world and the most famous for Learning and Arts, the Chaldeans and Egyptians; and was the Religion of the Amorites and the Nations round about them.
Idolatry was the Religion of their Father's, and had spread it self over the greatest and most ancient nations of the world and the most famous for Learning and Arts, the Chaldeans and egyptians; and was the Religion of the amorites and the nations round about them.
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So that Joshua represents the Heathen Religion with all its strength and advantage, and do's not dissemble its confident pretence to Antiquity and Ʋniversality, whereby they would also insinuate the Novelty and Singularity of the worship of the God of Israel. And it is very well worthy our observation, that one or both of these have always been the Exceptions of false Religions (especially of Idolatry and Superstition ) against the true Religion.
So that joshua represents the Heathen Religion with all its strength and advantage, and do's not dissemble its confident pretence to Antiquity and Ʋniversality, whereby they would also insinuate the Novelty and Singularity of the worship of the God of Israel. And it is very well worthy our observation, that one or both of these have always been the Exceptions of false Religions (especially of Idolatry and Superstition) against the true Religion.
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and no doubt they were almost perpetually upon the Jews with that pert question, Where was your Religion before Abraham? and telling them, that it was the Religion of a very small part and corner of the world, confined within a little Territory:
and no doubt they were almost perpetually upon the jews with that pert question, Where was your Religion before Abraham? and telling them, that it was the Religion of a very small part and corner of the world, confined within a little Territory:
And therefore it was an intolerable arrogance and singularity in them, to condemn their Fathers and all the world, to be of a Religion different from all other Nations,
And Therefore it was an intolerable arrogance and singularity in them, to condemn their Father's and all the world, to be of a Religion different from all other nations,
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And when the Gospel appeared in the world, which the Apostle to the Hebrews (to prevent the scandal of that word) calls the time of Reformation, the Jews and Heathen still renewed the same Objections against Christianity.
And when the Gospel appeared in the world, which the Apostle to the Hebrews (to prevent the scandal of that word) calls the time of Reformation, the jews and Heathen still renewed the same Objections against Christianity.
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And when the Christian Religion was most miserably depraved and corrupted, in that dismal night of Ignorance which overspread these Western parts of the World about the Ninth and Tenth Centùries; and many pernicious Doctrines and Superstitious Practices were introduced, to the wofull defacing of the Christian Religion,
And when the Christian Religion was most miserably depraved and corrupted, in that dismal night of Ignorance which overspread these Western parts of the World about the Ninth and Tenth Centùries; and many pernicious Doctrines and Superstitious Practices were introduced, to the woeful defacing of the Christian Religion,
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No sooner was a Reformation attempted but the Church of Rome make the same outcry of Novelty and Singularity: And though we have substantially answered it a thousand times,
No sooner was a Reformation attempted but the Church of Room make the same outcry of Novelty and Singularity: And though we have substantially answered it a thousand times,
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And I doubt not to make it appear, that as to the point of Ʋniversality (though that be no-wise necessary to justifie the truth of any Religion) ours is not inferior to theirs;
And I doubt not to make it appear, that as to the point of Ʋniversality (though that be nowise necessary to justify the truth of any Religion) ours is not inferior to theirs;
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1. As to the Point of Ʋniversality. Which they of the Church of Rome, I know not for what reason, will needs make an inseparable property and mark of the true Church.
1. As to the Point of Ʋniversality. Which they of the Church of Rome, I know not for what reason, will needs make an inseparable property and mark of the true Church.
This pestilent Northern Heresie (as of late they scornfully call it) entertained it seems only in this cold and cloudy Corner of the World, by a company of dull stupid People, that can neither penetrate into the proofs nor the possibility of Transubstantiation; whereas to the more refined Southern Wits all these difficult and obscure Points are as clear as their Sun at Noon-day.
This pestilent Northern Heresy (as of late they scornfully call it) entertained it seems only in this cold and cloudy Corner of the World, by a company of dull stupid People, that can neither penetrate into the proofs nor the possibility of Transubstantiation; whereas to the more refined Southern Wits all these difficult and Obscure Points Are as clear as their Sun At Noonday.
If Number be necessary to prove the truth and goodness of any Religion, ours upon enquiry will be found not so inconsiderable as our Adversaries would make it.
If Number be necessary to prove the truth and Goodness of any Religion, ours upon enquiry will be found not so inconsiderable as our Adversaries would make it.
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Those of the Reformed Religion, according to the most exact calculations that have been made by learned men, being esteemed not much unequal in number to those of the Romish persuasion.
Those of the Reformed Religion, according to the most exact calculations that have been made by learned men, being esteemed not much unequal in number to those of the Romish persuasion.
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and which agree with us, several of them in very considerable Doctrines and Practices in dispute between us and the Church of Rome, and all of them in disclaiming that fundamental point of the Roman Religion,
and which agree with us, several of them in very considerable Doctrines and Practices in dispute between us and the Church of Rome, and all of them in disclaiming that fundamental point of the Roman Religion,
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and Summ of Christianity (as Bellarmine calls it) I mean the Supremacy of the Bishop of Rome over all Christians and Churches in the World, then the Number on our side will be much greater than on theirs.
and Sum of Christianity (as Bellarmine calls it) I mean the Supremacy of the Bishop of Room over all Christians and Churches in the World, then the Number on our side will be much greater than on theirs.
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when besides the two Tribes that worshipped at Jerusalem, there were in the other ten but seven thousand that had not bowed their knee to Baal? What in our Saviour's time,
when beside the two Tribes that worshipped At Jerusalem, there were in the other ten but seven thousand that had not bowed their knee to Baal? What in our Saviour's time,
when the whole Christian Church consisted of twelve Apostles, and seventy Disciples, and some few Followers beside? How would Bellarmine have despised this little Flock,
when the Whole Christian Church consisted of twelve Apostles, and seventy Disciples, and Some few Followers beside? How would Bellarmine have despised this little Flock,
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because it wanted one or two of his goodliest marks of the true Church, Ʋniversality and Splendor? And what think we of the Christian Church in the height of Arianism and Pelagianism, when a great part of Christendom was over-run with these Errors,
Because it wanted one or two of his Goodliest marks of the true Church, Ʋniversality and Splendour? And what think we of the Christian Church in the height of Arianism and Pelagianism, when a great part of Christendom was overrun with these Errors,
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But what need I to urge these Instances? As if the Truth of a Religion were to be estimated and carried by the major Vote; which as it can be an Argument to none but Fools,
But what need I to urge these Instances? As if the Truth of a Religion were to be estimated and carried by the Major Vote; which as it can be an Argument to none but Fools,
For surely there was a time when Christianity began and was a new Profession, and then both Judaism and Paganism had certainly the advantage of it in Point of Antiquity.
For surely there was a time when Christianity began and was a new Profession, and then both Judaism and Paganism had Certainly the advantage of it in Point of Antiquity.
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But the proper Question in this Case is, Which is the true Ancient Christian Faith, that of the Church of Rome, or Ours? And to make this matter plain, it is to be considered, that a great part of the Roman Faith is the same with Ours; as,
But the proper Question in this Case is, Which is the true Ancient Christian Faith, that of the Church of Rome, or Ours? And to make this matter plain, it is to be considered, that a great part of the Roman Faith is the same with Ours; as,
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The principal whereof are the twelve new Articles of the Creed of Pope Pius the IV, concerning the Sacrifice of the Mass, Transubstantiation, the Communion in one kind only, Purgatory, &c. not one of which is to be found in any ancient Creed or Confession of Faith generally allowed in the Christian Church.
The principal whereof Are the twelve new Articles of the Creed of Pope Pius the IV, Concerning the Sacrifice of the Mass, Transubstantiation, the Communion in one kind only, Purgatory, etc. not one of which is to be found in any ancient Creed or Confessi of Faith generally allowed in the Christian Church.
And as for the negative Articles of the Protestant Religion, in opposition to the Errors and Corruptions of the Romish Faith, these are by accident become a part of our Faith and Religion, occasioned by their Errors;
And as for the negative Articles of the Protestant Religion, in opposition to the Errors and Corruptions of the Romish Faith, these Are by accident become a part of our Faith and Religion, occasioned by their Errors;
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and greatly corrupted it both in the Doctrines and Practices of it: And these Additions and Corruptions are their Religion, as it is distinct from ours;
and greatly corrupted it both in the Doctrines and Practices of it: And these Additions and Corruptions Are their Religion, as it is distinct from ours;
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And now we are at a little better leisure to answer that captious Question of theirs, Where was your Religion before Luther? Where-ever Christianity was;
And now we Are At a little better leisure to answer that captious Question of theirs, Where was your Religion before Luther? Wherever Christianity was;
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but especially in these Western parts of Christendom overgrown for several Ages with manifold Errors and Corruptions, which the Reformation hath happily cut off, and cast away.
but especially in these Western parts of Christendom overgrown for several Ages with manifold Errors and Corruptions, which the Reformation hath happily Cut off, and cast away.
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and their Innovations in practice are pared off, that which remains of their Religion is ours; and this they canot deny to be every tittle of it the ancient Christianity.
and their Innovations in practice Are pared off, that which remains of their Religion is ours; and this they canot deny to be every tittle of it the ancient Christianity.
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if it had been put to them by the ancient Idolaters of the World, Where was your Religion before Abraham? but the very same in substance which we now give to the Church of Rome? That for many Ages the Worship of the one true God had been corrupted,
if it had been put to them by the ancient Idolaters of the World, Where was your Religion before Abraham? but the very same in substance which we now give to the Church of Rome? That for many Ages the Worship of the one true God had been corrupted,
And if they of the Church of Rome would but speak their mind out in this matter, they are not so much displeased at the Reformation which we have made because it is new, as because it is a Reformation. It was the humour of Babylon of old (as the Prophet tells us) that she woud not be healed; and this is still the temper of the Church of Rome, they hate to he reformed; and rather than acknowledge themselves to have been once in an Error, they will continue in it for ever.
And if they of the Church of Room would but speak their mind out in this matter, they Are not so much displeased At the Reformation which we have made Because it is new, as Because it is a Reformation. It was the humour of Babylon of old (as the Prophet tells us) that she would not be healed; and this is still the temper of the Church of Rome, they hate to he reformed; and rather than acknowledge themselves to have been once in an Error, they will continue in it for ever.
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And this is that which in truth lies at the bottom of all Objections against Religion, Men love darkness rather than light, because their deeds are evil.
And this is that which in truth lies At the bottom of all Objections against Religion, Men love darkness rather than Light, Because their Deeds Are evil.
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And they themselves acknowledge themselves to be greatly under the suspicion of it, by saying (as Cardinal Perron and others do) that the Primitive Christians for some Ages did neither worship Images,
And they themselves acknowledge themselves to be greatly under the suspicion of it, by saying (as Cardinal Perron and Others do) that the Primitive Christians for Some Ages did neither worship Images,
And I hope they do not expect it from us, that in complement to them, and to acquit them from the charge of Idolatry, we should presently deny our senses, and believe Transubstantiation;
And I hope they do not expect it from us, that in compliment to them, and to acquit them from the charge of Idolatry, we should presently deny our Senses, and believe Transubstantiation;
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and profess to believe all the Articles of the Christian Faith, that notwithstanding their Corruptions they may still retain the true Essence of a Church:
and profess to believe all the Articles of the Christian Faith, that notwithstanding their Corruptions they may still retain the true Essence of a Church:
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And if they will not understand it of themselves, it is fit they should be told that there is a great difference between Concessions of Charity and of Necessity,
And if they will not understand it of themselves, it is fit they should be told that there is a great difference between Concessions of Charity and of Necessity,
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But the Question is not now about the choice, but the change of our Religion, after we have been so long settled in the quiet possession and enjoyment of it.
But the Question is not now about the choice, but the change of our Religion, After we have been so long settled in the quiet possession and enjoyment of it.
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And I think we may without immodesty say, That upon the plain square of Scripture and Reason, of the Tradition and Practice of the first and best Ages of the Christian Church, we have fully justified Our Religion;
And I think we may without immodesty say, That upon the plain square of Scripture and Reason, of the Tradition and Practice of the First and best Ages of the Christian Church, we have Fully justified Our Religion;
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I do not mean in comparison of our Adversaries (for that, as bad as we are, I hope we are yet able to do) but in comparison of the Rules of our holy Religion, from which we are infinitely swerv'd;
I do not mean in comparison of our Adversaries (for that, as bad as we Are, I hope we Are yet able to do) but in comparison of the Rules of our holy Religion, from which we Are infinitely swerved;
THese words, as I have already declared in the former Discourse, are the last counsel and advice which Joshua gave to the People of Israel, after he had safely conducted them into the Land of Canaan. And that he might more effectually perswade them to continue stedfast in the worship of the true God, by an eloquent kind of insinuation he doth as it were once more set them at liberty and leave them to their own choice;
THese words, as I have already declared in the former Discourse, Are the last counsel and Advice which joshua gave to the People of Israel, After he had safely conducted them into the Land of Canaan. And that he might more effectually persuade them to continue steadfast in the worship of the true God, by an eloquent kind of insinuation he does as it were once more Set them At liberty and leave them to their own choice;
The plain sense of which Words may be resolved into this Proposition, That notwithstanding all the prejudices and objections against the true Religion,
The plain sense of which Words may be resolved into this Proposition, That notwithstanding all the prejudices and objections against the true Religion,
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but when the matter is throughly examined, the resolution and choice cannot be difficult, nor require any long deliberation, Chuse you this day whom you will serve.
but when the matter is thoroughly examined, the resolution and choice cannot be difficult, nor require any long deliberation, Choose you this day whom you will serve.
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which hath always been wont to lay claim to Antiquity and Ʋniversality, and to charge the true Religion with Novelty and Singularity. And both these are intimated before the Text;
which hath always been wont to lay claim to Antiquity and Ʋniversality, and to charge the true Religion with Novelty and Singularity. And both these Are intimated before the Text;
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It was pretended that the worship of Idols was the ancient Religion of the world, of those great Nations, the Egyptians and Chaldeans, and of all the Nations round about them.
It was pretended that the worship of Idols was the ancient Religion of the world, of those great nations, the egyptians and Chaldeans, and of all the nations round about them.
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I shall not at present meddle with the speculative Objections against Religion, upon account of the pretended unreasonableness of many things in point of Belief:
I shall not At present meddle with the speculative Objections against Religion, upon account of the pretended unreasonableness of many things in point of Belief:
because the contrariety of the true Religion to the inclinations of men, and the uneasiness of it in point of practice, is that which in truth lies at the bottom of Atheism and Insidelity,
Because the contrariety of the true Religion to the inclinations of men, and the uneasiness of it in point of practice, is that which in truth lies At the bottom of Atheism and Infidelity,
And if this prejudice were but once removed, and men were in some measure reconciled to the practice of Religion, the speculative Objections against it would almost vanish of themselves:
And if this prejudice were but once removed, and men were in Some measure reconciled to the practice of Religion, the speculative Objections against it would almost vanish of themselves:
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And therefore I shall at present wholly apply my self to remove this prejudice against Religion, from the contrariety of it to the inclinations of men, and the uneasiness of it in point of practice.
And Therefore I shall At present wholly apply my self to remove this prejudice against Religion, from the contrariety of it to the inclinations of men, and the uneasiness of it in point of practice.
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And there are two parts of this Objection. 1st. That a great part of the Laws of Religion do thwart the natural inclinations of men, which may reasonably be supposed to be from God. And, 2ly. That all of them together are a heavy yoke, and do lay too great a restraint upon humane Nature, intrenching too much upon the pleasures and liberty of it.
And there Are two parts of this Objection. 1st. That a great part of the Laws of Religion do thwart the natural inclinations of men, which may reasonably be supposed to be from God. And, 2ly. That all of them together Are a heavy yoke, and do lay too great a restraint upon humane Nature, entrenching too much upon the pleasures and liberty of it.
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The force of this Objection is very smartly expressed in those celebrated Verses of a Noble Poet of our own, which are so frequently in the mouths of many who are thought to bear no good will to Religion.
The force of this Objection is very smartly expressed in those celebrated Verses of a Noble Poet of our own, which Are so frequently in the mouths of many who Are Thought to bear no good will to Religion.
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of which the Scripture gives us this account, that it was occasioned by the voluntary transgression of a plain and easy Command given by God to our first Parents.
of which the Scripture gives us this account, that it was occasioned by the voluntary Transgression of a plain and easy Command given by God to our First Parents.
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that humane Nature was very much declined from its primitive rectitude, and sunk into a weak and drooping and sickly State which they called a NONLATINALPHABET, the moulting of the wings of the soul:
that humane Nature was very much declined from its primitive rectitude, and sunk into a weak and drooping and sickly State which they called a, the moulting of the wings of the soul:
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for though a proneness to evil, and some seeds of it be in all, yet we may plainly discover in many very early and forward inclinations to some kinds of vertue and goodness;
for though a proneness to evil, and Some seeds of it be in all, yet we may plainly discover in many very early and forward inclinations to Some Kinds of virtue and Goodness;
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There are some indeed (which is the hardest case) in whom there do very early appear strong propensions and inclinations to evil, especially to some particular kinds of vice:
There Are Some indeed (which is the Hardest case) in whom there do very early appear strong propensions and inclinations to evil, especially to Some particular Kinds of vice:
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and by degrees to bend their inclinations the right way? and if the seeds of piety and vertue be but carefully sown at first, very much may be done by this means,
and by Degrees to bend their inclinations the right Way? and if the seeds of piety and virtue be but carefully sown At First, very much may be done by this means,
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and take some pains with themselves, and earnestly seek the assistance of God's grace, I doubt not but even these persons by degrees might at last get the mastery of their unhappy tempers.
and take Some pains with themselves, and earnestly seek the assistance of God's grace, I doubt not but even these Persons by Degrees might At last get the mastery of their unhappy tempers.
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For next to the Being and perfections of God, and the immortality of our own Souls, there is no Principle of Religion that I do more firmly believe than this, that God hath that love for men that if we do heartily beg his assistance,
For next to the Being and perfections of God, and the immortality of our own Souls, there is no Principle of Religion that I do more firmly believe than this, that God hath that love for men that if we do heartily beg his assistance,
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For God, who is the Lover of Souls (as the Son of Sirach calls him) though he may put some men under more difficult circumstances of becoming good than others,
For God, who is the Lover of Souls (as the Son of Sirach calls him) though he may put Some men under more difficult Circumstances of becoming good than Others,
So that, according to the mercifull dispensation of God, all this conflict between our inclination and our duty does only serve to give a fairer opportunity for the fitting tryal of our obedience,
So that, according to the merciful Dispensation of God, all this conflict between our inclination and our duty does only serve to give a Fairer opportunity for the fitting trial of our Obedience,
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And if this be true, we may without any reflexion upon God acknowledge, that though he did not at first create man sick and weak, yet he having made himself so, his posterity are born so:
And if this be true, we may without any reflection upon God acknowledge, that though he did not At First create man sick and weak, yet he having made himself so, his posterity Are born so:
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hath not left us destitute of a sufficient aid and strength to enable us to conquer the rebellious motions of sin, by the powerfull assistance of that grace which is so plentifully offered to us in the Gospel.
hath not left us destitute of a sufficient aid and strength to enable us to conquer the rebellious motions of since, by the powerful assistance of that grace which is so plentifully offered to us in the Gospel.
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As for others, as their case is best known to God, so we have no reason to doubt but that his infinite goodness and mercy takes that care of them which becomes a mercifull Creatour: Though both the measures,
As for Others, as their case is best known to God, so we have no reason to doubt but that his infinite Goodness and mercy Takes that care of them which becomes a merciful Creator: Though both the measures,
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and by that means, rendred their duty much more difficult to themselves; having greatly improved the evil inclinations of nature by wicked practice and custom.
and by that means, rendered their duty much more difficult to themselves; having greatly improved the evil inclinations of nature by wicked practice and custom.
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For the Scripture plainly supposeth, that men may debauch even corrupt nature, and make themselves ten fold more the Children of wrath and of the Devil than they were by Nature.
For the Scripture plainly Supposeth, that men may debauch even corrupt nature, and make themselves ten fold more the Children of wrath and of the devil than they were by Nature.
And therefore those who by a long progress in an evil course, are plunged into this sad condition, ought to consider that they are not to be rescued out of it by an ordinary resolution,
And Therefore those who by a long progress in an evil course, Are plunged into this sad condition, ought to Consider that they Are not to be rescued out of it by an ordinary resolution,
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For he that is deeply engaged in vice is like a man laid fast in a bogg, who by a faint and lazy struggling to get out, does but spend his strength to no purpose,
For he that is deeply engaged in vice is like a man laid fast in a bog, who by a faint and lazy struggling to get out, does but spend his strength to no purpose,
And therefore in this case, to a vigorous resolution there must be joyned an earnest application to God for his powerfull grace and assistance, to help us out of this miserable State.
And Therefore in this case, to a vigorous resolution there must be joined an earnest application to God for his powerful grace and assistance, to help us out of this miserable State.
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And if we be truly sensible of the desperate danger of our condition, the pressing necessity of our case will be apt to inspire us with a mighty resolution.
And if we be truly sensible of the desperate danger of our condition, the pressing necessity of our case will be apt to inspire us with a mighty resolution.
And in this, I do not speak above the rate of humane Nature, and what men throughly roused and awakened to a sense of their danger, by a mighty resolution may morally do, through that Divine grace and assistance which is ever ready to be afforded to well resolved minds,
And in this, I do not speak above the rate of humane Nature, and what men thoroughly roused and awakened to a sense of their danger, by a mighty resolution may morally do, through that Divine grace and assistance which is ever ready to be afforded to well resolved minds,
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Alas, we are so absolutely under the Power of God, and so unable to withstand it, that he may destroy us when he pleaseth, without seeking pretences for it:
Alas, we Are so absolutely under the Power of God, and so unable to withstand it, that he may destroy us when he Pleases, without seeking pretences for it:
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but there are those charms in the ways of wisedom and vertue, that a little acquaintance and conversation with them will soon make them more delightfull than any other course.
but there Are those charms in the ways of Wisdom and virtue, that a little acquaintance and Conversation with them will soon make them more delightful than any other course.
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and to do that which upon the most serious consideration at all times, in prosperity and affliction, in sickness and health, in the time of life and at the hour of death, he judgeth wisest and safest for him to do. I proceed to the Branch of the Objection;
and to do that which upon the most serious consideration At all times, in Prosperity and affliction, in sickness and health, in the time of life and At the hour of death, he Judgeth Wisest and Safest for him to do. I proceed to the Branch of the Objection;
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And the same Objection lyes against the Church of Rome, who (as they have handled Christianity) by the unreasonable number of their needless and senseless Ceremonies, have made the yoke of Christ heavier than that of Moses, and the Gospel a more carnal Commandment than the Law. So that Christianity is lost among them in the trappings and accoutrements of it:
And the same Objection lies against the Church of Rome, who (as they have handled Christianity) by the unreasonable number of their needless and senseless Ceremonies, have made the yoke of christ Heavier than that of Moses, and the Gospel a more carnal Commandment than the Law. So that Christianity is lost among them in the trappings and accoutrements of it:
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The pleasure of commanding our appetites, and governing our passions, by the rules of Reason (which are the Laws of God) is infinitely to be preferred before any sensual pleasure whatsoever:
The pleasure of commanding our appetites, and governing our passion, by the rules of Reason (which Are the Laws of God) is infinitely to be preferred before any sensual pleasure whatsoever:
Who would not rather chuse to govern himself as Scipio did, amidst all the temptations and opportunities of sensual pleasure which his power and victories presented to him,
Who would not rather choose to govern himself as Scipio did, amid all the temptations and opportunities of sensual pleasure which his power and victories presented to him,
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and a thousand melancholy wishes that we had retrained our selves from so unreasonable an Act. And the same is as evident in other sensual excesses, not so fit to be dedescribed.
and a thousand melancholy wishes that we had retrained our selves from so unreasonable an Act. And the same is as evident in other sensual Excesses, not so fit to be dedescribed.
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All the ways of sin are so beset with thorns and difficulties on every side, there are so many unanswerable objections against Vice, from the unreasonableness and ugliness of it, from the remorse that attends it, from the endless misery that follows it, that none but the rash and inconsiderate can obtain leave of themselves to commit it.
All the ways of since Are so beset with thorns and difficulties on every side, there Are so many unanswerable objections against Vice, from the unreasonableness and ugliness of it, from the remorse that attends it, from the endless misery that follows it, that none but the rash and inconsiderate can obtain leave of themselves to commit it.
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And if in some things God exact obedience of us more indispensibly, and under severer penalties, it is because those things are in their Nature more necessary to our felicity.
And if in Some things God exact Obedience of us more Indispensibly, and under severer penalties, it is Because those things Are in their Nature more necessary to our felicity.
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And how could God possibly have dealt more graciously and kindly with us, than to oblige us most strictly to that which is most evidently for our good:
And how could God possibly have dealt more graciously and kindly with us, than to oblige us most strictly to that which is most evidently for our good:
So that taking all things into consideration, the interest of our bodies and our souls, of the present and the future, of this world and the other, Religion is the most reasonable and wise, the most comfortable and compendious course that any man can take in order to his own happiness.
So that taking all things into consideration, the Interest of our bodies and our Souls, of the present and the future, of this world and the other, Religion is the most reasonable and wise, the most comfortable and compendious course that any man can take in order to his own happiness.
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The consideration whereof ought to be a mighty endearment of our duty to us, and a most prevalent argument with us to yield a ready and chearfull obedience to the Laws of God;
The consideration whereof ought to be a mighty endearment of our duty to us, and a most prevalent argument with us to yield a ready and cheerful Obedience to the Laws of God;
And therefore instead of opposing Religion, upon pretence of the unreasonable restraints of it, we ought to thank God heartily, that he hath laid so strict an obligation upon us to regard and pursue our true interest;
And Therefore instead of opposing Religion, upon pretence of the unreasonable restraints of it, we ought to thank God heartily, that he hath laid so strict an obligation upon us to regard and pursue our true Interest;
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and that upon a due and full consideration of things it cannot seem evil unto any of us to serve the Lord: nay, on the contrary, that it is absolutely necessary, both to our present peace and our future felicity:
and that upon a due and full consideration of things it cannot seem evil unto any of us to serve the Lord: nay, on the contrary, that it is absolutely necessary, both to our present peace and our future felicity:
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How should we have complained of the unreasonableness of these Laws, and have murmured at the slavery of such intolerable impositions? And yet now that God hath commanded us the contrary, things every way agreeable to our reason and interest, we are not pleased neither.
How should we have complained of the unreasonableness of these Laws, and have murmured At the slavery of such intolerable impositions? And yet now that God hath commanded us the contrary, things every Way agreeable to our reason and Interest, we Are not pleased neither.
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What will content us? As our Saviour expostulates in a like case, whereunto shall I liken this generation? It is like unto Children playing in the Market-place,
What will content us? As our Saviour expostulates in a like case, whereunto shall I liken this generation? It is like unto Children playing in the Marketplace,
And if this be true that the Laws of God, how contrary soever to our vicious inclinations, are really calculated for our benefit and advantage, it would almost be an affront to wise and considerate men to importune them to their interest;
And if this be true that the Laws of God, how contrary soever to our vicious inclinations, Are really calculated for our benefit and advantage, it would almost be an affront to wise and considerate men to importune them to their Interest;
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for that is the acceptable time, that is the day of salvation: Before the evil day comes, and you be driven to it by the terrible apprehension and approach of death,
for that is the acceptable time, that is the day of salvation: Before the evil day comes, and you be driven to it by the terrible apprehension and approach of death,
For the greatest Atheists and Infidels, when they come to dye (if they have any of that reason left, which they have used so ill) have commonly right opinions about God and Religion.
For the greatest Atheists and Infidels, when they come to die (if they have any of that reason left, which they have used so ill) have commonly right opinions about God and Religion.
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The thoughts of Religion are then more quick and pungent upon their minds, Nam verae voces tum demum pectore ab imo Eliciuntur, & eripitur persona, manet res.
The thoughts of Religion Are then more quick and pungent upon their minds, Nam Verae voces tum demum pectore ab imo Eliciuntur, & eripitur persona, manet Rest.
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If safety, or pleasure, or liberty, or wisdom, or vertue, or even happiness it self have any temptation in them, Religion hath all these baits and allurements.
If safety, or pleasure, or liberty, or Wisdom, or virtue, or even happiness it self have any temptation in them, Religion hath all these baits and allurements.
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We can never praise it enough, since whoever lives according to the rules of it, may pass the whole age of his life (I may add, his whole duration, this life and the other) without trouble.
We can never praise it enough, since whoever lives according to the rules of it, may pass the Whole age of his life (I may add, his Whole duration, this life and the other) without trouble.
especially that holy and heavenly Doctrine which is contained in the admirable Sermons of our Saviour, quem cum legimus, quem Philosophum non contemnimus? whose excellent discourses when we reade, what Philosopher do we not despise? None of the Philosophers could, upon sure grounds, give that encouragement to their Scholars which our Saviour does to his Disciples; take my yoke upon you,
especially that holy and heavenly Doctrine which is contained in the admirable Sermons of our Saviour, Whom cum Legimus, Whom Philosophum non contemnimus? whose excellent discourses when we read, what Philosopher do we not despise? None of the Philosophers could, upon sure grounds, give that encouragement to their Scholars which our Saviour does to his Disciples; take my yoke upon you,
So that Irreligion and Vice makes life an extravagant and unnatural thing, because it perverts and overthrows the natural course and order of things. For instance;
So that Irreligion and Vice makes life an extravagant and unnatural thing, Because it perverts and overthrows the natural course and order of things. For instance;
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and all the actions of it are ultimately referr'd, ubi unus Deus colitur (saith Lactantius ) ibi vita, & omnis actus, ad unum caput, & ad unam summam refertur;
and all the actions of it Are ultimately referred, ubi Unus Deus colitur (Says Lactantius) There vita, & omnis actus, ad Unum caput, & ad unam summam refertur;
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and at whose right hand are pleasures for evermore. To Him, Father, Son, and Holy Ghost, be all honour and glory, dominion and power, now and for ever. Amen.
and At whose right hand Are pleasures for evermore. To Him, Father, Son, and Holy Ghost, be all honour and glory, dominion and power, now and for ever. Amen.
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COnsidering the great difficulty of reclaiming those who are far gone in an evil course, it is no more than needs to use all sorts of Arguments to this purpose:
COnsidering the great difficulty of reclaiming those who Are Far gone in an evil course, it is no more than needs to use all sorts of Arguments to this purpose:
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From the consideration of the evil of sin, and of the goodness of God and his wonderfull patience and long-suffering towards us in the midst of our infinite Provocations:
From the consideration of the evil of since, and of the Goodness of God and his wonderful patience and long-suffering towards us in the midst of our infinite Provocations:
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And from the final issue and event of a wicked life, the dismal and endless miseries of another World, into which we shall inevitably fall except we repent in time and return to a better mind:
And from the final issue and event of a wicked life, the dismal and endless misery's of Another World, into which we shall inevitably fallen except we Repent in time and return to a better mind:
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And yet I am very sensible that to discourse to Men of the impossibility, or at least the extreme difficulty, of rescuing temselves out of this miserable state seems to be an odd and cross kind of Argument,
And yet I am very sensible that to discourse to Men of the impossibility, or At least the extreme difficulty, of rescuing temselves out of this miserable state seems to be an odd and cross kind of Argument,
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But since the Spirit of God is pleased to make use of it to this purpose, we may safely rely upon infinite Wisedom for the fitness of it to awaken sinners to a sense of their condition, in order to their recovery.
But since the Spirit of God is pleased to make use of it to this purpose, we may safely rely upon infinite Wisdom for the fitness of it to awaken Sinners to a sense of their condition, in order to their recovery.
For here in the Text, after terrible threatnings of Captivity and desolation to the People of the Jews, who were extremely wicked and degenerate, thorough an universal depravation of manners in all ranks of men from the highest to the lowest,
For Here in the Text, After terrible threatenings of Captivity and desolation to the People of the jews, who were extremely wicked and degenerate, through an universal depravation of manners in all ranks of men from the highest to the lowest,
to add to the terrour and force of these threatnings, God by his Prophet represents to them the infinite danger and extreme difficulty of their case, to see if he could startle them by telling them into what a desperate condition they had plunged themselves;
to add to the terror and force of these threatenings, God by his Prophet represents to them the infinite danger and extreme difficulty of their case, to see if he could startle them by telling them into what a desperate condition they had plunged themselves;
As, where our Saviour compares the difficulty of a rich Man's Salvation to that which is naturally impossible, viz. to a Camels passing thorough the eye of a Needle:
As, where our Saviour compares the difficulty of a rich Man's Salvation to that which is naturally impossible, viz. to a Camels passing through the eye of a Needle:
And yet when he comes to explain this to his Disciples, he tells them that he onely meant that the thing was very difficult, how hard is it for those that have riches to be saved? and that it was not absolutely impossible,
And yet when he comes to explain this to his Disciples, he tells them that he only meant that the thing was very difficult, how hard is it for those that have riches to be saved? and that it was not absolutely impossible,
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And thus also it is reasonable to understand that severe passage of the Apostle, Heb. 6.4. It is impossible for them that were once enlightened, if they fall away, to renew them again to Repentance.
And thus also it is reasonable to understand that severe passage of the Apostle, Hebrew 6.4. It is impossible for them that were once enlightened, if they fallen away, to renew them again to Repentance.
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In like manner we are to understand this high Expression in the Text, Can the Ethiopian change his Skin or the Leopard his Spots? then may ye also do good that are accustomed to do evil;
In like manner we Are to understand this high Expression in the Text, Can the Ethiopian change his Skin or the Leopard his Spots? then may you also do good that Are accustomed to do evil;
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First, The great difficulty of reforming vitious habits or of changing a bad course, to those who have been deeply engaged in it and long accustomed to it.
First, The great difficulty of reforming vicious habits or of changing a bad course, to those who have been deeply engaged in it and long accustomed to it.
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I. First, The great difficulty of reforming vitious habits, or of changing a bad course, to those who have been deeply engaged in it and long accustomed to it.
I First, The great difficulty of reforming vicious habits, or of changing a bad course, to those who have been deeply engaged in it and long accustomed to it.
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By the consideration of these three particulars, the extreme difficulty of this change, together with the true causes and reasons of it, will fully appear.
By the consideration of these three particulars, the extreme difficulty of this change, together with the true Causes and Reasons of it, will Fully appear.
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These, because they are suitable to our corrupt nature, and conspire with the inclinations of it, are likely to be of a much quicker growth and improvement,
These, Because they Are suitable to our corrupt nature, and conspire with the inclinations of it, Are likely to be of a much quicker growth and improvement,
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Considering the propension of our depraved nature, the progress of vertue and goodness is up the hill, in which we not onely move hardly and heavily, but are easily roll'd back:
Considering the propension of our depraved nature, the progress of virtue and Goodness is up the hill, in which we not only move hardly and heavily, but Are Easily rolled back:
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Not that any man ever satisfied himself in the Principles of Infidelity, or was able to arrive to a steady and unshaken persuasion of the truth of them,
Not that any man ever satisfied himself in the Principles of Infidelity, or was able to arrive to a steady and unshaken persuasion of the truth of them,
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to still their Consciences and lay them asleep for a time, so as not to receive any great and frequent disturbance in their course from the checks and rebukes of their own minds.
to still their Consciences and lay them asleep for a time, so as not to receive any great and frequent disturbance in their course from the Checks and rebukes of their own minds.
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3. The difficulty of this change ariseth likewise from the natural and judicial consequences of a great progress and long continuance in an evil course.
3. The difficulty of this change arises likewise from the natural and judicial consequences of a great progress and long Continuance in an evil course.
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My meaning is, that inveterate evil habits do partly from their own nature, and partly from the just judgment and permission of God, put men under several disadvantages of moving effectually towards their own recovery.
My meaning is, that inveterate evil habits do partly from their own nature, and partly from the just judgement and permission of God, put men under several disadvantages of moving effectually towards their own recovery.
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Besides, that habitual wickedness is naturally apt to banish consideration, to weaken our resolution, and to discourage our hopes both of God's grace and assistance,
Beside, that habitual wickedness is naturally apt to banish consideration, to weaken our resolution, and to discourage our hope's both of God's grace and assistance,
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Sin is a great enemy to Consideration: and especially when men are deeply plunged into it, their condition is so very bad, that they are loth to think of it and to search into it.
since is a great enemy to Consideration: and especially when men Are deeply plunged into it, their condition is so very bad, that they Are loath to think of it and to search into it.
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And if at any time his own thoughts meet with him, and he cannot avoid consideration, he is ready to say as Ahab did to Elijah, hast thou found me, O my enemy!
And if At any time his own thoughts meet with him, and he cannot avoid consideration, he is ready to say as Ahab did to Elijah, hast thou found me, Oh my enemy!
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and been ill husbands of their estates, are loth to make up their accounts, lest by that means they should be forced to understand the worst of their condition.
and been ill Husbands of their estates, Are loath to make up their accounts, lest by that means they should be forced to understand the worst of their condition.
yet they find themselves so miserably entangled and hamper'd in an evil course, and bound so fast in the chains of their own wickedness, that they know not how to get loose.
yet they find themselves so miserably entangled and hampered in an evil course, and bound so fast in the chains of their own wickedness, that they know not how to get lose.
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how can we look the offended Majesty of God in the Face? how can we lift up our eyes to heaven with any hopes of mercy and forgiveness there? Despair doth almost naturally spring from an evil Conscience:
how can we look the offended Majesty of God in the Face? how can we lift up our eyes to heaven with any hope's of mercy and forgiveness there? Despair does almost naturally spring from an evil Conscience:
by the just judgment of God, his Spirit is withdrawn from them, and they are given up to their own hearts lusts, to commit all iniquity with greediness.
by the just judgement of God, his Spirit is withdrawn from them, and they Are given up to their own hearts Lustiest, to commit all iniquity with greediness.
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And not only so, but by the just permission of God, as men grow worse and more wicked, the Devil hath a nearer access to them and a more immediate power over them.
And not only so, but by the just permission of God, as men grow Worse and more wicked, the devil hath a nearer access to them and a more immediate power over them.
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So the Scripture tells us, that wicked men are led captive by Satan at his pleasure, and that the evil one works and acts in the Children of disobedience:
So the Scripture tells us, that wicked men Are led captive by Satan At his pleasure, and that the evil one works and acts in the Children of disobedience:
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And what can be expected from this cruel and malicious enemy of mankind, but that he will continually be punishing them on from one wickedness to another, till he drive them first into despair,
And what can be expected from this cruel and malicious enemy of mankind, but that he will continually be punishing them on from one wickedness to Another, till he drive them First into despair,
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It is not in men thus disabled and entangled, to order their own steps, and to restrain their inclinations and passions in the presence of a powerfull temptation.
It is not in men thus disabled and entangled, to order their own steps, and to restrain their inclinations and passion in the presence of a powerful temptation.
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And this will appear, if we consider that even in the worst of men there is something left which tends to reclaim them, to awaken them to consideration,
And this will appear, if we Consider that even in the worst of men there is something left which tends to reclaim them, to awaken them to consideration,
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And this accompanied with a powerfull assistance of God's grace, which when sincerely sought is never to be despaired of, may prove effectual to bring back even the greatest of sinners.
And this accompanied with a powerful assistance of God's grace, which when sincerely sought is never to be despaired of, may prove effectual to bring back even the greatest of Sinners.
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Especially, when their consciences are throughly awakened, by some great affliction, or the near approach of death and a lively sense of another World.
Especially, when their Consciences Are thoroughly awakened, by Some great affliction, or the near approach of death and a lively sense of Another World.
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For though they find all the causes and reasons of despair in themselves, yet the consideration of the boundless goodness and compassions of God (how undeserved soever on their part) is apt to kindle some sparks of hope,
For though they find all the Causes and Reasons of despair in themselves, yet the consideration of the boundless Goodness and compassions of God (how undeserved soever on their part) is apt to kindle Some sparks of hope,
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3. Who knows what men throughly rouzed and startled may resolve, and do? And a mighty resolution will break through difficulties which seem insuperable.
3. Who knows what men thoroughly roused and startled may resolve, and do? And a mighty resolution will break through difficulties which seem insuperable.
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and the Soul of man in nothing more discovers its divine power and original, than in that spring which is in it whereby it recovers it self when it is mightily urged and prest.
and the Soul of man in nothing more discovers its divine power and original, than in that spring which is in it whereby it recovers it self when it is mightily urged and pressed.
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Some, that by intemperance have brought themselves to a dropsie, which hath just set them upon the brink of the grave, by a bold and steady purpose to abstain wholly from drink for a long time together, have rescued themselves from the jaws of death.
some, that by intemperance have brought themselves to a dropsy, which hath just Set them upon the brink of the grave, by a bold and steady purpose to abstain wholly from drink for a long time together, have rescued themselves from the Jaws of death.
and by the indefatigable labour and study of some years, in that uncomfortable retreat, have mastered the knowledge and skill of one of the most difficult Professions, in which they have afterwards proved great and eminent.
and by the indefatigable labour and study of Some Years, in that uncomfortable retreat, have mastered the knowledge and skill of one of the most difficult Professions, in which they have afterwards proved great and eminent.
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And some, in the full carriere of a wicked course, have by a sudden thought and resolution, raised in them and assisted by a mighty grace of God, taken up presently and made an immediate change from great wickedness and impiety of life to a very exemplary degree of goodness and vertue.
And Some, in the full carriere of a wicked course, have by a sudden Thought and resolution, raised in them and assisted by a mighty grace of God, taken up presently and made an immediate change from great wickedness and impiety of life to a very exemplary degree of Goodness and virtue.
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When men are prest by a great necessity, when nature is spurr'd up and urged to the utmost, men discover in themselves a power which they thought they had not,
When men Are pressed by a great necessity, when nature is spurred up and urged to the utmost, men discover in themselves a power which they Thought they had not,
So that if we do but heartily and in good earnest resolve upon a better course and implore the help of God's grace to this purpose, no degree of it that is necessary shall be wanting to us.
So that if we do but heartily and in good earnest resolve upon a better course and implore the help of God's grace to this purpose, no degree of it that is necessary shall be wanting to us.
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So that fresh supplies, and a continued assistance of God's grace is necessary to keep up the first warmth and vigour of our resolutions, till they prove effectual and victorious.
So that fresh supplies, and a continued assistance of God's grace is necessary to keep up the First warmth and vigour of our resolutions, till they prove effectual and victorious.
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The first of these having great cause to thank God for this singular felicity, that they were never ensnared and intangled in vitious habits, that they have not had the trial of their own weakness under this miserable slavery, that they never knew what it was to be out of their own power, to have lost their liberty and the Government of themselves.
The First of these having great cause to thank God for this singular felicity, that they were never Ensnared and entangled in vicious habits, that they have not had the trial of their own weakness under this miserable slavery, that they never knew what it was to be out of their own power, to have lost their liberty and the Government of themselves.
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Perhaps their feet onely are yet ensnared, but their hands are at liberty, and they have some power left, whereby with an ordinary grace of God they may loose and rescue themselves.
Perhaps their feet only Are yet Ensnared, but their hands Are At liberty, and they have Some power left, whereby with an ordinary grace of God they may lose and rescue themselves.
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The spirit of God, which hath withdrawn himself, or rather hath been driven away by them, may yet be persuaded to return and to undertake them once more,
The Spirit of God, which hath withdrawn himself, or rather hath been driven away by them, may yet be persuaded to return and to undertake them once more,
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Even in this perverse and degenerate Age in which we live, God hath not been wanting to give some miraculous instances of his grace and mercy to sinners, and those perhaps equal to any of those we meet with in Scripture, of Manasses, or Mary Magdalen, or the penitent Thief; both for the greatness of the offenders,
Even in this perverse and degenerate Age in which we live, God hath not been wanting to give Some miraculous instances of his grace and mercy to Sinners, and those perhaps equal to any of those we meet with in Scripture, of Manasses, or Marry Magdalen, or the penitent Thief; both for the greatness of the offenders,
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To the end that none might despair, and for want of the encouragement of an example equal to their own case, be disheartned from so noble an enterprize.
To the end that none might despair, and for want of the encouragement of an Exampl equal to their own case, be disheartened from so noble an enterprise.
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those who have sunk themselves into the very depth of infidelity and wickedness, have by a mighty hand and out-stretched arm of God been pluckt out of this horrible Pit. And will we still stand it out with God,
those who have sunk themselves into the very depth of infidelity and wickedness, have by a mighty hand and outstretched arm of God been plucked out of this horrible Pit. And will we still stand it out with God,
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when such great Leaders have given up the cause, and have surrendred and yielded up themselves willing Captives to the grace of God? that omnipotent grace of God, which can easily subdue the stoutest heart of Man, by letting in so strong a light upon our minds,
when such great Leaders have given up the cause, and have surrendered and yielded up themselves willing Captives to the grace of God? that omnipotent grace of God, which can Easily subdue the Stoutest heart of Man, by letting in so strong a Light upon our minds,
I hope there are none here so bad, as to need all the encouragement to repentance which such examples might give them: encouragement I say to repentance:
I hope there Are none Here so bad, as to need all the encouragement to Repentance which such Examples might give them: encouragement I say to Repentance:
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they are so very rare, and like the instances of those who have been brought back to life after the sentence of death seemed to have been fully executed upon them.
they Are so very rare, and like the instances of those who have been brought back to life After the sentence of death seemed to have been Fully executed upon them.
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I dare say every man's Conscience is convinced, that they who have led very ill lives have so much reason for repentance, that we may easily believe it to be real.
I Dare say every Man's Conscience is convinced, that they who have led very ill lives have so much reason for Repentance, that we may Easily believe it to be real.
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Therefore, let my counsel be acceptable unto you, break off your sins by repentance, and your iniquities by righteousness: And that instantly, and without delay;
Therefore, let my counsel be acceptable unto you, break off your Sins by Repentance, and your iniquities by righteousness: And that instantly, and without Delay;
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If we have been enslaved but a little to a vitious course, we shall find it a task difficult enough to assert our own liberty, to break these bonds in sunder and to cast these cords from us:
If we have been enslaved but a little to a vicious course, we shall find it a task difficult enough to assert our own liberty, to break these bonds in sunder and to cast these cords from us:
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I will conclude with that encouraging invitation, even to the greatest of sinners, to repentance, from the mouth of God himself, Isa. 55. Incline your ear, and come unto me;
I will conclude with that encouraging invitation, even to the greatest of Sinners, to Repentance, from the Mouth of God himself, Isaiah 55. Incline your ear, and come unto me;
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To him let us apply, out selves, and humbly beseech him, who is mighty to save, that he would stretch forth the right hand of his power for our deliverance, from this miserable and cruel bondage of our lusts:
To him let us apply, out selves, and humbly beseech him, who is mighty to save, that he would stretch forth the right hand of his power for our deliverance, from this miserable and cruel bondage of our Lustiest:
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They did in effect assume to themselves infallibility; and all that opposed and contradicted them they branded with the odious name of Hereticks. Against these our Saviour denounced this Woe here in the Text, Woe unto you Scribes and Pharisees, Hypocrites;
They did in Effect assume to themselves infallibility; and all that opposed and contradicted them they branded with the odious name of Heretics. Against these our Saviour denounced this Woe Here in the Text, Woe unto you Scribes and Pharisees, Hypocrites;
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for ye shut up the Kingdom of Heaven against Men, &c. All the difficulty in the words is, what is here meant by shutting up the Kingdom of Heaven against Men:
for you shut up the Kingdom of Heaven against Men, etc. All the difficulty in the words is, what is Here meant by shutting up the Kingdom of Heaven against Men:
By putting these two expressions together we shall the more easily come at the meaning of the Text. Ye have taken away the key of knowledge, and have shut up the Kingdom of Heaven against Men.
By putting these two expressions together we shall the more Easily come At the meaning of the Text. You have taken away the key of knowledge, and have shut up the Kingdom of Heaven against Men.
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For to whomsoever they gave Authority to interpret the Law and the Prophets, they were solemnly admitted into that office by delivering to them a Key and a Table-book. So that by the key of knowledge is here meant the interpretation and understanding of the Scriptures;
For to whomsoever they gave authority to interpret the Law and the prophets, they were solemnly admitted into that office by delivering to them a Key and a Table-book. So that by the key of knowledge is Here meant the Interpretation and understanding of the Scriptures;
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By all which it appears that the plain meaning of our Saviour in these Metaphorical expressions is, that the Scribes and Teachers of the Law, under a pretence of interpreting the Scriptures, had perverted them and kept the true knowledge of them from the People:
By all which it appears that the plain meaning of our Saviour in these Metaphorical expressions is, that the Scribes and Teachers of the Law, under a pretence of interpreting the Scriptures, had perverted them and kept the true knowledge of them from the People:
And they not only rejected the truth themselves, but by keeping men in ignorance of the true meaning of the Scriptures, they hindered many from embracing our Saviour 's Doctrine,
And they not only rejected the truth themselves, but by keeping men in ignorance of the true meaning of the Scriptures, they hindered many from embracing our Saviour is Doctrine,
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Having thus explained the words, I shall from the main scope and design of them observe to you these two things. 1. The Necessity of the knowledge of the holy Scriptures in order to our eternal Salvation.
Having thus explained the words, I shall from the main scope and Design of them observe to you these two things. 1. The Necessity of the knowledge of the holy Scriptures in order to our Eternal Salvation.
It is called by our Saviour the key of knowledge, that which lets men into the Kingdom of Heaven. 2. The great and inexcusable fault of those who deprive the People of the knowledge of the holy Scriptures.
It is called by our Saviour the key of knowledge, that which lets men into the Kingdom of Heaven. 2. The great and inexcusable fault of those who deprive the People of the knowledge of the holy Scriptures.
And to shew that we do not wrong them in this, matter, Mr. Rushworth in his Dialogues (a Book in great vogue among the Papists here in England ) does expresly reckon up Ignorance among the Parents of Religion. And can any thing be said more absurdly and more to the disparagement of Religion,
And to show that we do not wrong them in this, matter, Mr. Rushworth in his Dialogues (a Book in great vogue among the Papists Here in England) does expressly reckon up Ignorance among the Parents of Religion. And can any thing be said more absurdly and more to the disparagement of Religion,
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and to make that which the Scripture calls the beginning of wisdom, and the excellency of knowledge, to be the Off-spring of Ignorance and a Child of darkness? Ignorance indeed may be the cause of wonder and admiration,
and to make that which the Scripture calls the beginning of Wisdom, and the excellency of knowledge, to be the Offspring of Ignorance and a Child of darkness? Ignorance indeed may be the cause of wonder and admiration,
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wherein the Nature of God, and his Will concerning our duty and the terms and conditions of our eternal happiness in another World are fully and plainly declared to us.
wherein the Nature of God, and his Will Concerning our duty and the terms and conditions of our Eternal happiness in Another World Are Fully and plainly declared to us.
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and should not every man be acquainted with that which alone can perfectly instruct him what he must believe, and what he must do that he may be saved? This is the testimony which the Scripture gives of it self, that it is able to make, men wise unto salvation;
and should not every man be acquainted with that which alone can perfectly instruct him what he must believe, and what he must do that he may be saved? This is the testimony which the Scripture gives of it self, that it is able to make, men wise unto salvation;
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And is it not very fit that every man should have this wisdom, and in order thereunto the free use of that Book from whence this wisdom is to be learned?
And is it not very fit that every man should have this Wisdom, and in order thereunto the free use of that Book from whence this Wisdom is to be learned?
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This our Saviour calls taking away the key of knowledge, and shutting the Kingdom of Heaven against Men, That is, doing what in them lies to render it impossible for men to be saved.
This our Saviour calls taking away the key of knowledge, and shutting the Kingdom of Heaven against Men, That is, doing what in them lies to render it impossible for men to be saved.
And can there be a greater sacrilege, than to rob men of the word of God, the best means in the world of acquainting them with the will of God and their duty,
And can there be a greater sacrilege, than to rob men of the word of God, the best means in the world of acquainting them with the will of God and their duty,
and the way to eternal happiness? To keep the people in Ignorance of that which is necessary to save them, is to, judge them unworthy of eternal life, and to declare it do's not belong to them,
and the Way to Eternal happiness? To keep the people in Ignorance of that which is necessary to save them, is to, judge them unworthy of Eternal life, and to declare it do's not belong to them,
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To lock up the Scriptures and the service of God from the people in an unknown, tongue, what is this but in effect to forbid men to know God and to serve him;
To lock up the Scriptures and the service of God from the people in an unknown, tongue, what is this but in Effect to forbid men to know God and to serve him;
And what is, if this be not, to shut the Kingdom of Heaven against men? This is so outragious a cruelty to the souls of men, that it is not to be excused upon any pretence whatsoever:
And what is, if this be not, to shut the Kingdom of Heaven against men? This is so outrageous a cruelty to the Souls of men, that it is not to be excused upon any pretence whatsoever:
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This is to take the surest and most effectual way in the world to destroy those for whom Christ dyed, and directly to thwart the great design of God our Saviour, who would have all men to be saved,
This is to take the Surest and most effectual Way in the world to destroy those for whom christ died, and directly to thwart the great Design of God our Saviour, who would have all men to be saved,
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and not rather that it should be set up to the greatest advantage for the enlightening of the world? St. Paul tells us, Rom. 15. 4. That whatsoever things were written, were written for our learning, that we through patience and comfort of the Scriptures might have hope. And 2 Tim. 3.16. That all Scripture is given by inspiration of God;
and not rather that it should be Set up to the greatest advantage for the enlightening of the world? Saint Paul tells us, Rom. 15. 4. That whatsoever things were written, were written for our learning, that we through patience and Comfort of the Scriptures might have hope. And 2 Tim. 3.16. That all Scripture is given by inspiration of God;
And if the Scriptures were written for these ends, can any man have the face to pretend that they do not concern the people as well as their teachers? Nay St. Paul expresly tells the Chur•• of Rome, that they were written for their learning, however it happens that they are not now permitted to make use of them.
And if the Scriptures were written for these ends, can any man have the face to pretend that they do not concern the people as well as their Teachers? Nay Saint Paul expressly tells the Chur•• of Rome, that they were written for their learning, however it happens that they Are not now permitted to make use of them.
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Are the Scriptures so usefull and profitable for doctrine, for reproof, for instruction in righteousness? and why may they not be used by the people for those ends for which they were given? 'Tis true indeed they are fit for the most knowing and learned,
are the Scriptures so useful and profitable for Doctrine, for reproof, for instruction in righteousness? and why may they not be used by the people for those ends for which they were given? It's true indeed they Are fit for the most knowing and learned,
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and sufficient to make the man of God perfect, and throughly furnished to every good work (as the Apostle there tells us.) But do's this exclude their being profitable also to the people;
and sufficient to make the man of God perfect, and thoroughly furnished to every good work (as the Apostle there tells us.) But do's this exclude their being profitable also to the people;
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who may reasonably be presumed to stand much more in need of all means and helps of instruction than their Teachers? And though there be many difficulties and obscurities in the Scriptures, enough to exercise the skill and wit of the learned,
who may reasonably be presumed to stand much more in need of all means and helps of instruction than their Teachers? And though there be many difficulties and Obscurities in the Scriptures, enough to exercise the skill and wit of the learned,
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but that as to those things which the Scripture plainly contains, it speaks without disguise like a familiar friend to the heart of the learned and unlearned.
but that as to those things which the Scripture plainly contains, it speaks without disguise like a familiar friend to the heart of the learned and unlearned.
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And upon these and such like considerations, the Fathers did every where in their Orations & Homilies charge and exhort the people to be conversant in the holy Scriptures, to reade them daily and diligently and attentively.
And upon these and such like considerations, the Father's did every where in their Orations & Homilies charge and exhort the people to be conversant in the holy Scriptures, to read them daily and diligently and attentively.
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And I challenge our Adversaries to shew me where any of the ancient Fathers do discourage the people from reading the Scriptures, much less forbid them so to do.
And I challenge our Adversaries to show me where any of the ancient Father's do discourage the people from reading the Scriptures, much less forbid them so to do.
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Of old in the like case God by his Prophet severely threatens the Priests of the Jewish Church, for not instructing the people in the knowledge of God, Hosea 4.6. My people are destroyed for lack of knowledge:
Of old in the like case God by his Prophet severely threatens the Priests of the Jewish Church, for not instructing the people in the knowledge of God, Hosea 4.6. My people Are destroyed for lack of knowledge:
So many as perish for want of knowledge, and eternally miscarry by being deprived of the necessary means of Salvation, their destruction shall be charged upon those who have taken away the key of knowledge,
So many as perish for want of knowledge, and eternally miscarry by being deprived of the necessary means of Salvation, their destruction shall be charged upon those who have taken away the key of knowledge,
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For who can judge otherwise, but that they who deprive men of the necessary means to any end, do purposely design to hinder them of attaining that end? And whatever may be pretended in this case;
For who can judge otherwise, but that they who deprive men of the necessary means to any end, do purposely Design to hinder them of attaining that end? And whatever may be pretended in this case;
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For the Woe denounced by our Saviour here in the Text against the Scribes and Pharisees, falls every whit as heavy upon the Pastours and Teachers of the Roman Church.
For the Woe denounced by our Saviour Here in the Text against the Scribes and Pharisees, falls every whit as heavy upon the Pastors and Teachers of the Roman Church.
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so the Governours of that Church still kept up the Scriptures and the service of God in the Latin tongue; which at last was wholly unknown to the common people.
so the Governors of that Church still kept up the Scriptures and the service of God in the Latin tongue; which At last was wholly unknown to the Common people.
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And about the ninth and tenth Centuries, when by the general consent of all their own Historians gross darkness and ignorance covered this part of the world, the Pope and the Priests took away the key of knowledge, and did (as I may so say) put it under the door for several Ages;
And about the ninth and tenth Centuries, when by the general consent of all their own Historians gross darkness and ignorance covered this part of the world, the Pope and the Priests took away the key of knowledge, and did (as I may so say) put it under the door for several Ages;
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than this uncharitable and cruel usage of the people in the Church of Rome. And I cannot tell which to wonder at most, the insolence of their Governours in imposing upon men this sensless way of serving of God,
than this uncharitable and cruel usage of the people in the Church of Room. And I cannot tell which to wonder At most, the insolence of their Governors in imposing upon men this senseless Way of serving of God,
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and being reproved for saying so, he said he learned it from St. Paul. And Bellarmine himself confesseth that the Armenians, Egyptians, Ethiopians, Russians, and others do use their own Language in their Liturgies at this day.
and being reproved for saying so, he said he learned it from Saint Paul. And Bellarmine himself Confesses that the Armenians, egyptians, Ethiopians, Russians, and Others do use their own Language in their Liturgies At this day.
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And it seems they lay great stress upon it, not only as a thing or great Use, but Necessity. For Pope Gregory the VII. forbids the Prince of Bohemia to permit to the People the celebration of divine offices in the Sclavonian Tongue;
And it seems they lay great stress upon it, not only as a thing or great Use, but Necessity. For Pope Gregory the VII. forbids the Prince of Bohemia to permit to the People the celebration of divine Offices in the Sclavonian Tongue;
Is it necessary for men to understand any thing they do in Religion? And is not Prayer one of the most solemn parts of Religion? and why then should not men understand their Prayers as well as any thing else they do in Religion? Is it good that people should understand their private Prayers? that (we thank them) they allow:
Is it necessary for men to understand any thing they do in Religion? And is not Prayer one of the most solemn parts of Religion? and why then should not men understand their Prayers as well as any thing Else they do in Religion? Is it good that people should understand their private Prayers? that (we thank them) they allow:
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and why not the publick as well? Is there less of Religion in publick prayers? is God less honoured by them? or are we not as capable of being edified and of having our hearts and affections moved and excited by them? Where then lies the difference? The more I consider it the more I am at a loss what tolerable reason any man can give why people should not understand their publick devotions as well as their private.
and why not the public as well? Is there less of Religion in public Prayers? is God less honoured by them? or Are we not as capable of being edified and of having our hearts and affections moved and excited by them? Where then lies the difference? The more I Consider it the more I am At a loss what tolerable reason any man can give why people should not understand their public devotions as well as their private.
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If men cannot heartily and devoutly pray alone, without understanding what they ask of God, no more (say I) can they heartily and devoutly join in the publick prayers which are made by the Priest without understanding what they are.
If men cannot heartily and devoutly pray alone, without understanding what they ask of God, no more (say I) can they heartily and devoutly join in the public Prayers which Are made by the Priest without understanding what they Are.
and whether it be fit the Church should order things contrary to edification? For it is plain that the service of God in an unknown tongue is useless and unprofitable to the People:
and whither it be fit the Church should order things contrary to edification? For it is plain that the service of God in an unknown tongue is useless and unprofitable to the People:
For how can they be said to be publick prayers if the People do not join in them? and how can they join in that they do not understand? and to what purpose are Lessons of Scripture read,
For how can they be said to be public Prayers if the People doe not join in them? and how can they join in that they do not understand? and to what purpose Are Lessons of Scripture read,
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if people are to learn nothing by them? and how should they learn when they do not understand? This is as if one should pretend to teach a man Greek, by reading him Lectures every day out of an Arabick and Persian Book, of which he understands not one syllable.
if people Are to Learn nothing by them? and how should they Learn when they do not understand? This is as if one should pretend to teach a man Greek, by reading him Lectures every day out of an Arabic and Persian Book, of which he understands not one syllable.
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II. As to their depriving rhe people of the use of the Holy Scriptures. Our blessed Saviour exhorts the Jews to search the Scriptures; And St. Paul chargeth the Christians that the word of God should dwell richly in them;
II As to their depriving rhe people of the use of the Holy Scriptures. Our blessed Saviour exhorts the jews to search the Scriptures; And Saint Paul charges the Christians that the word of God should dwell richly in them;
In the mean time I do not see what considerable Objections can be made against the People's reading of the Scriptures, which would not have held as well against the writing and publishing of them at first in a Language understood by the People:
In the mean time I do not see what considerable Objections can be made against the People's reading of the Scriptures, which would not have held as well against the writing and publishing of them At First in a Language understood by the People:
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and the Gospels both by Jews and Greeks. Were there no difficulties and obscurities then in the Scriptures, capable of being wrested by the unstable and unlearned;
and the Gospels both by jews and Greeks. Were there no difficulties and Obscurities then in the Scriptures, capable of being wrested by the unstable and unlearned;
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were not people then liable to errour, and was there no danger of Heresie in those Times? And yet these are their great Objections against putting the Scriptures into the hands of the people.
were not people then liable to error, and was there no danger of Heresy in those Times? And yet these Are their great Objections against putting the Scriptures into the hands of the people.
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Which is just like their arguing against giving the Cup to the Laity from the inconveniency of their beards, lest some of the consecrated wine should be spilt upon them:
Which is just like their arguing against giving the Cup to the Laity from the inconveniency of their beards, lest Some of the consecrated wine should be spilled upon them:
Where among other things they give this as their last advice, and as the greatest and weightiest of all, That by all means as little of the Gospel as might be, especially in the Vulgar Tongue, should be read to the people;
Where among other things they give this as their last Advice, and as the greatest and Weightiest of all, That by all means as little of the Gospel as might be, especially in the vulgar Tongue, should be read to the people;
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Can we blame them for being against the Scriptures, when the Scriptures are acknowledged to be so clearly against them? But surely no body that considereth these things would be of that Church, which is brought by the undeniable evidence of the things themselves to this shamefull confession, that several of their Doctrines and Practices are very contrary to the Word of God.
Can we blame them for being against the Scriptures, when the Scriptures Are acknowledged to be so clearly against them? But surely no body that Considereth these things would be of that Church, which is brought by the undeniable evidence of the things themselves to this shameful Confessi, that several of their Doctrines and Practices Are very contrary to the Word of God.
I shall in the second place consider, what is pretended for them. And indeed what can be pretended in justification of so contumelious an affront to mankind,
I shall in the second place Consider, what is pretended for them. And indeed what can be pretended in justification of so contumelious an affront to mankind,
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But is this all that is intended in the service of God? do's not St. Paul expresly require more? that the understanding of the people should be edified by the particular service that is performed? And if what is done be not particularly understood, he tells us the People are not edified,
But is this all that is intended in the service of God? do's not Saint Paul expressly require more? that the understanding of the people should be edified by the particular service that is performed? And if what is done be not particularly understood, he tells us the People Are not edified,
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Or indeed how can men pray to God without understanding what they ask of him? Is not prayer a part of the Christian worship? and is not that a reasonable service? and is any service reasonable that is not directed by our understandings,
Or indeed how can men pray to God without understanding what they ask of him? Is not prayer a part of the Christian worship? and is not that a reasonable service? and is any service reasonable that is not directed by our understandings,
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But then what say they to the Lessons and Exhortations of Scripture, which are likewise read to the people in an unknown tongue? Are these directed to God,
But then what say they to the Lessons and Exhortations of Scripture, which Are likewise read to the people in an unknown tongue? are these directed to God,
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and read either to that purpose or to none? And is it possible to instruct men by what they do not understand? This is a new and wonderfull way of teaching, by concealing from the people the things which they should learn.
and read either to that purpose or to none? And is it possible to instruct men by what they do not understand? This is a new and wonderful Way of teaching, by concealing from the people the things which they should Learn.
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Ignorance knows no difference of things; it is only knowledge that can distinguish. 3. They say that some do, at least in some measure, understand the particular prayers.
Ignorance knows no difference of things; it is only knowledge that can distinguish. 3. They say that Some do, At least in Some measure, understand the particular Prayers.
and this is a very great convenience, because knowledge is a troublesome thing, and ignorance very quiet and peaceable, rendring men fit to be governed, and unfit to dispute.
and this is a very great convenience, Because knowledge is a troublesome thing, and ignorance very quiet and peaceable, rendering men fit to be governed, and unfit to dispute.
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there must be a Licence for it under the hand of the Bishop or Inquisitor, by the advice of the Priest or Confessor, concerning the fitness of the Person that desires this privilege;
there must be a Licence for it under the hand of the Bishop or Inquisitor, by the Advice of the Priest or Confessor, Concerning the fitness of the Person that Desires this privilege;
Their Sermons are commonly made up of feigned stories and miracles of Saints, and exhortations to the worship of them (and especially of the blessed Virgin ) and of their Images and Relicks.
Their Sermons Are commonly made up of feigned stories and Miracles of Saints, and exhortations to the worship of them (and especially of the blessed Virgae) and of their Images and Relics.
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I am sure Erasmus says that in his time in several Countries the people did scarce once in half a year hear a profitable Sermon to exhort them to true piety.
I am sure Erasmus Says that in his time in several Countries the people did scarce once in half a year hear a profitable Sermon to exhort them to true piety.
But must all these be therefore taken away? This very inconvenience of peoples wresting the Scriptures to their own ruine St. Peter takes notice of in his days;
But must all these be Therefore taken away? This very inconvenience of peoples wresting the Scriptures to their own ruin Saint Peter Takes notice of in his days;
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But are they in earnest? must not men know the truth for sear of falling into Errour? Because men may possibly miss their way at noon-day, must they never travel but in the night,
But Are they in earnest? must not men know the truth for sear of falling into Error? Because men may possibly miss their Way At noonday, must they never travel but in the night,
But if what they say were true, is not this to lay the blame of all the ancient Heresies upon the ill management of things by our Saviour, and his Apostles, and the holy Fathers of the Church for so many Ages,
But if what they say were true, is not this to lay the blame of all the ancient Heresies upon the ill management of things by our Saviour, and his Apostles, and the holy Father's of the Church for so many Ages,
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That though these things were otherwise in the Apostles time, and in the Antient Church, yet the Church hath power to alter them according to the exigence and circumstances of time.
That though these things were otherwise in the Apostles time, and in the Ancient Church, yet the Church hath power to altar them according to the exigence and Circumstances of time.
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than the Apostles had in theirs. Now St. Paul tells us, 2 Cor. 10.8. that the Authority which the Apostles had given them from the Lord was only for edification but not for destruction:
than the Apostles had in theirs. Now Saint Paul tells us, 2 Cor. 10.8. that the authority which the Apostles had given them from the Lord was only for edification but not for destruction:
from which premisses the conclusion is plain, That the Apostles themselves had no Authority to appoint the service of God to be performed in an unknown Tongue;
from which premises the conclusion is plain, That the Apostles themselves had no authority to appoint the service of God to be performed in an unknown Tongue;
But I leave it to the judgment of mankind whether any thing be more unreasonable than to tell men in effect, that it is fit they should understand as little of Religion as is possible;
But I leave it to the judgement of mankind whither any thing be more unreasonable than to tell men in Effect, that it is fit they should understand as little of Religion as is possible;
but like fond and foolish Fathers put a knife and a sword into the hands of their Children, with which they might easily have foreseen what mischief they would do to themselves and others.
but like found and foolish Father's put a knife and a sword into the hands of their Children, with which they might Easily have foreseen what mischief they would do to themselves and Others.
And who would not chuse to be of such a Church which is provided of such excellent and effectual means of Ignorance, such wise and infallible methods for the prevention of knowledge in the people,
And who would not choose to be of such a Church which is provided of such excellent and effectual means of Ignorance, such wise and infallible methods for the prevention of knowledge in the people,
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I have chosen to insist upon this Argument, because it is so very plain, that the most ordinary capacity may judge of this usage and dealing with the souls of men:
I have chosen to insist upon this Argument, Because it is so very plain, that the most ordinary capacity may judge of this usage and dealing with the Souls of men:
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It requires no subtilty of wit, no skill in Antiquity, to understand these Controversies between Us and the Church of Rome. For there are no Fathers to be pretended on both sides in these Questions:
It requires no subtlety of wit, no skill in Antiquity, to understand these Controversies between Us and the Church of Room. For there Are no Father's to be pretended on both sides in these Questions:
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And we refer it to the common sense of Mankind, which Church, that of Rome or Ours, hath all the right and reason in the world on her side in these debates? And, who they are that tyrannize over Christians, the Governours of their Church or ours;
And we refer it to the Common sense of Mankind, which Church, that of Room or Ours, hath all the right and reason in the world on her side in these debates? And, who they Are that tyrannise over Christians, the Governors of their Church or ours;
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or we whom malice it self cannot charge with serving any worldly design by any allowed Doctrine or Practice of our Religion? For we make no money of the mistakes of the people,
or we whom malice it self cannot charge with serving any worldly Design by any allowed Doctrine or Practice of our Religion? For we make no money of the mistakes of the people,
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nor do we fill their heads with vain fears of new places of torment to make them willing to empty their purses in a vainer hope of being delivered out of them.
nor do we fill their Heads with vain fears of new places of torment to make them willing to empty their purses in a vainer hope of being Delivered out of them.
We do not like them pretend a mighty bank and treasure of Merits in the Church, which they sell to the people for ready money, giving them bills of Exchange from the Pope to Purgatory; when they who grant them, have no reason to believe they will avail them,
We do not like them pretend a mighty bank and treasure of Merits in the Church, which they fell to the people for ready money, giving them bills of Exchange from the Pope to Purgatory; when they who grant them, have no reason to believe they will avail them,
We should be heartily glad the people would read the holy Scriptures more diligently, being sufficiently assured that it is their own fault if they learn any thing but what is good from thence:
We should be heartily glad the people would read the holy Scriptures more diligently, being sufficiently assured that it is their own fault if they Learn any thing but what is good from thence:
And now let any impartial man judge whether this be not a better argument of a good Cause, to leave men at liberty to try the grounds of their Religion,
And now let any impartial man judge whither this be not a better argument of a good Cause, to leave men At liberty to try the grounds of their Religion,
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as much as is possible, to keep the common people in Ignorance, not onely of what their late Adversaries, the Protestants, but their chief and ancient Adversary, the Scriptures have to say against them.
as much as is possible, to keep the Common people in Ignorance, not only of what their late Adversaries, the Protestants, but their chief and ancient Adversary, the Scriptures have to say against them.
So he that trusts the care of his soul with other men, and at the same time by irrevocable Deed settles his understanding upon them, lays too great a temptation before them to seduce and damn him for their own ends.
So he that trusts the care of his soul with other men, and At the same time by irrevocable Deed settles his understanding upon them, lays too great a temptation before them to seduce and damn him for their own ends.
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What cause have we to bless God who are so happily rescued from that more than Egyptian darkness and bondage, wherein this Nation was detained for several Ages;
What cause have we to bless God who Are so happily rescued from that more than Egyptian darkness and bondage, wherein this nation was detained for several Ages;
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that men should be religious without competent understanding, and work out their own salvation while they denyed them the means of all others the most necessary to it;
that men should be religious without competent understanding, and work out their own salvation while they denied them the means of all Others the most necessary to it;
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who are so uncharitable as to allow us no salvation out of their Church, and yet so unreasonable as to deny us the very best means of salvation when we are in it?
who Are so uncharitable as to allow us no salvation out of their Church, and yet so unreasonable as to deny us the very best means of salvation when we Are in it?
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or at least extenuate the guilt of that heavy charge, which falls every whit as justly upon them as ever it did upon the Scribes and Pharisees, of taking away the key of knowledge,
or At least extenuate the guilt of that heavy charge, which falls every whit as justly upon them as ever it did upon the Scribes and Pharisees, of taking away the key of knowledge,
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