I Am so well perswaded of the truth of what I have written, and of the honesty of my design in writing it, that I shall need to make no other Apology for its Publication,
I Am so well persuaded of the truth of what I have written, and of the honesty of my Design in writing it, that I shall need to make no other Apology for its Publication,
while some are so nice that they will not allow in any of these Phaenomena any more than a divine Permission, by leaving men wholly to the conduct and guidance of their own unruly Passions,
while Some Are so Nicaenae that they will not allow in any of these Phaenomena any more than a divine Permission, by leaving men wholly to the conduct and guidance of their own unruly Passion,
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The first of these is so dilute and cold a way of interpreting those places, where so much of activity and positive Concurrence seems plainly to be ascribed to God;
The First of these is so dilute and cold a Way of interpreting those places, where so much of activity and positive Concurrence seems plainly to be ascribed to God;
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It ought by no means to be admitted, because such a way of Interpretation when there is no need, does instead of doing good, do a great deal of mischief in the world, by insinuating the Scripture to be more obscure than it is,
It ought by no means to be admitted, Because such a Way of Interpretation when there is no need, does instead of doing good, do a great deal of mischief in the world, by insinuating the Scripture to be more Obscure than it is,
Whereas the Scripture being the universal law of Life, the standing rule of faith and practice amongst men, that it may be the more effectual to those good purposes for which it was designed;
Whereas the Scripture being the universal law of Life, the standing Rule of faith and practice among men, that it may be the more effectual to those good Purposes for which it was designed;
so as for example, when such or such an action, or such or such an effect is ascribed to God, in Scripture, to say that he only permits that action to be done,
so as for Exampl, when such or such an actium, or such or such an Effect is ascribed to God, in Scripture, to say that he only permits that actium to be done,
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But yet notwithstanding this way of interpretation, how weak and insufficient soever it be in its self, which I think, I have abundantly discovered in the following papers:
But yet notwithstanding this Way of Interpretation, how weak and insufficient soever it be in its self, which I think, I have abundantly discovered in the following papers:
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and to make the revealed will of God more unisone and agreeable to the natural reason of men, it is our duty not to decline it without a becoming Reverence;
and to make the revealed will of God more unison and agreeable to the natural reason of men, it is our duty not to decline it without a becoming reverence;
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and so impious, so derogatory to the honour of God, so expresly levell'd against the happiness of men, attended on all hands with such dismal consequences of inevitable Ruin and Despair, that if it could not be avoided but this must needs be granted to be the natural sense and only true meaning of the Scripture, in those places which either one way or other do concern this point.
and so impious, so derogatory to the honour of God, so expressly leveled against the happiness of men, attended on all hands with such dismal consequences of inevitable Ruin and Despair, that if it could not be avoided but this must needs be granted to be the natural sense and only true meaning of the Scripture, in those places which either one Way or other do concern this point.
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I should think it my duty to renounce and abominate that Book wherein such prodigious Doctrines were contained, not only so destructive to the interest,
I should think it my duty to renounce and abominate that Book wherein such prodigious Doctrines were contained, not only so destructive to the Interest,
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Now if an expedient can be found out, by which both of the aforementioned inconveniences shall be avoided, which may consist with a more natural and easie way of expounding Scripture, which will do no violence to the attributes of God,
Now if an expedient can be found out, by which both of the aforementioned inconveniences shall be avoided, which may consist with a more natural and easy Way of expounding Scripture, which will do no violence to the attributes of God,
which shall make Religion to be at once an intelligible and highly reasonable thing, and shall at once vindicate it from the scoffs of Atheists, who are its professed Enemies,
which shall make Religion to be At once an intelligible and highly reasonable thing, and shall At once vindicate it from the scoffs of Atheists, who Are its professed Enemies,
That God though he be so far from governing his Creatures by arbitrary measures, that his Justice is every where allay'd and temper'd with an infinite Goodness, Pity, and Compassion;
That God though he be so Far from governing his Creatures by arbitrary measures, that his justice is every where allayed and tempered with an infinite goodness, Pity, and Compassion;
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yet that when men have for a long time obstinately persisted in desperate and profligately wicked Courses, being altogether insensible of the divine patience and forbearance with them,
yet that when men have for a long time obstinately persisted in desperate and profligately wicked Courses, being altogether insensible of the divine patience and forbearance with them,
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or which is worse, ungrateful under the sense of it, and by a stubborn continuance in the same Courses, bidding an open defyance to his Power, having resisted all the convictions of their own Consciences, the admonitions and advices of their Friends, the gracious impressions of God's Holy Spirit, being deaf to the voice of Reason, secure in the midst of the most dismal fears and dangers, wilfully refractory and disobedient against their truest interest, nothing better'd or amended by all the troubles or inconveniences which former ill practices have brought upon them:
or which is Worse, ungrateful under the sense of it, and by a stubborn Continuance in the same Courses, bidding an open defiance to his Power, having resisted all the convictions of their own Consciences, the admonitions and advices of their Friends, the gracious impressions of God's Holy Spirit, being deaf to the voice of Reason, secure in the midst of the most dismal fears and dangers, wilfully refractory and disobedient against their Truest Interest, nothing bettered or amended by all the Troubles or inconveniences which former ill practices have brought upon them:
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that in such case it is just with God to harden them by a particular and positive act of his will into a final impenitence, to fix and rivet such degenerate habits into an utter impossibility of amendment, to make their Sin one part of the punishment which is consequent upon it,
that in such case it is just with God to harden them by a particular and positive act of his will into a final impenitence, to fix and rivet such degenerate habits into an utter impossibility of amendment, to make their since one part of the punishment which is consequent upon it,
and to reserve them on this side the Grave, in a supernatural frenzy to be the publick examples of his Justice and warning pieces to the world, that in such cases as these there is no manner of harm,
and to reserve them on this side the Grave, in a supernatural frenzy to be the public Examples of his justice and warning Pieces to the world, that in such cases as these there is no manner of harm,
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Prov. 16 ▪ v. 4. Or if he that made all things for himself, shall also make the wicked for the day of Evil, that is, make men persist obstinately in those courses which are to appearance wicked,
Curae 16 ▪ v. 4. Or if he that made all things for himself, shall also make the wicked for the day of Evil, that is, make men persist obstinately in those courses which Are to appearance wicked,
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how obstinately some men are bent upon the most desperately wicked Courses, to the destruction of their health, to the ruin of their Interest, in spite of the perswasions and admonitions of their most faithful friends;
how obstinately Some men Are bent upon the most desperately wicked Courses, to the destruction of their health, to the ruin of their Interest, in spite of the persuasions and admonitions of their most faithful Friends;
after a long course of impenitence which is in effect every minute a re-commission of the same Sins, they are possessed and actuated by a divine infatuation.
After a long course of impenitence which is in Effect every minute a re-commission of the same Sins, they Are possessed and actuated by a divine infatuation.
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since it is not only the first, but the most frequently and the most expresly inculcated, of any in the whole Bible, that he is said to have hardened his own heart, and to have sinned yet more, and the like expressions, which may seem at first sight very inconsistent with a fatal obduration;
since it is not only the First, but the most frequently and the most expressly inculcated, of any in the Whole bible, that he is said to have hardened his own heart, and to have sinned yet more, and the like expressions, which may seem At First sighed very inconsistent with a fatal obduration;
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therefore to remove this difficulty, and render the sense of Scripture as easie and as intelligible as I can, I have endeavoured to show that these two things are by no means incompetible with one another, with what success must be left to others to determine.
Therefore to remove this difficulty, and render the sense of Scripture as easy and as intelligible as I can, I have endeavoured to show that these two things Are by no means incompetible with one Another, with what success must be left to Others to determine.
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First, That which Moses uses in his own excuse, to free himself from the delivery of a message, which he thought would be to no purpose, who though he there makes a very solemn profession of his devout acknowledgment and adoration of the divine power.
First, That which Moses uses in his own excuse, to free himself from the delivery of a message, which he Thought would be to no purpose, who though he there makes a very solemn profession of his devout acknowledgment and adoration of the divine power.
Yet he concludes, NONLATINALPHABET ▪ I doubt notwithstanding, saith he, how I being a private man, of no Authority or interest among them, shall be able to perswade my Countrymen to leave that fertile Province of which they are now possessed,
Yet he concludes, ▪ I doubt notwithstanding, Says he, how I being a private man, of no authority or Interest among them, shall be able to persuade my Countrymen to leave that fertile Province of which they Are now possessed,
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If I should be so happy, continued he, to perswade mine own Countrymen, yet how shall the Egyptians, and how shall Pharaoh be wrought upon to suffer them to depart, by whose perpetual drudgery,
If I should be so happy, continued he, to persuade mine own Countrymen, yet how shall the egyptians, and how shall Pharaoh be wrought upon to suffer them to depart, by whose perpetual drudgery,
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and daily toils, they gain so much wealth and advantage to themselves? This therefore was the first rational Inducement why he would not suffer them to depart,
and daily toils, they gain so much wealth and advantage to themselves? This Therefore was the First rational Inducement why he would not suffer them to depart,
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The second account to be given of this obstinacy, so far as it was a voluntary thing is, that sorcery and enchantments were so usual in those times and places among the Egyptians and Chaldeans: that when Moses first gave him a specimen of that miraculous power with which he was endued,
The second account to be given of this obstinacy, so Far as it was a voluntary thing is, that sorcery and enchantments were so usual in those times and places among the egyptians and Chaldeans: that when Moses First gave him a specimen of that miraculous power with which he was endued,
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and therefore instead of letting the people go as he desired, NONLATINALPHABET that is, He grew desperately displeased and angry, calling him a base and wicked fellow, who having fled himself into the Land of Midian, to avoid the Egyptian Bondage, was now returned from thence by sorcery and witchcraft to perswade the rest to follow his example,
and Therefore instead of letting the people go as he desired, that is, He grew desperately displeased and angry, calling him a base and wicked fellow, who having fled himself into the Land of Midian, to avoid the Egyptian Bondage, was now returned from thence by sorcery and witchcraft to persuade the rest to follow his Exampl,
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or think that you are the only person in the world who can make a counterfeit apperance of divine power, you are to understand, Moses, if you do not know it already, that there is nothing more common among the Egyptians than this,
or think that you Are the only person in the world who can make a counterfeit appearance of divine power, you Are to understand, Moses, if you do not know it already, that there is nothing more Common among the egyptians than this,
and that all our Priests can do the same, at which immediately the Magicians threw down their Rods, which were converted presently into Serpents like that of Aaron, and gave new strength to the obstinacy of Pharaoh's heart.
and that all our Priests can do the same, At which immediately the Magicians threw down their Rods, which were converted presently into Serpents like that of Aaron, and gave new strength to the obstinacy of Pharaoh's heart.
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But this is not all the account Josephus gives, he does manifestly suppose likewise the Concurrence of a necessary, together with the voluntary and spontaneous principle, without which it would have been impossible,
But this is not all the account Josephus gives, he does manifestly suppose likewise the Concurrence of a necessary, together with the voluntary and spontaneous principle, without which it would have been impossible,
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but so many and so great Plagues must needs have melted the Egyptian King into a compliance with the demands of Moses, and into a final Resolution, not any more to be recall'd, of suffering the Israelites quietly to go their way.
but so many and so great Plagues must needs have melted the Egyptian King into a compliance with the demands of Moses, and into a final Resolution, not any more to be Recalled, of suffering the Israelites quietly to go their Way.
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And when Moses not at all discouraged by his former course Entertainment and contemptuous usage, accosted him a fresh upon the same errant, adding menaces of the utmost Plagues and Calamities to befall him and his people, in case he still continued obstinate and refractory against the divine will and Message.
And when Moses not At all discouraged by his former course Entertainment and contemptuous usage, accosted him a fresh upon the same errant, adding menaces of the utmost Plagues and Calamities to befall him and his people, in case he still continued obstinate and refractory against the divine will and Message.
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NONLATINALPHABET. Again, whereas I have compared this hardness of Pharaoh's heart to a Lethargick or Apoplectick fit, which is awakened sometimes into some degree of sensation by the application of Caustick and painful Remedies;
. Again, whereas I have compared this hardness of Pharaoh's heart to a Lethargic or Apoplectic fit, which is awakened sometime into Some degree of sensation by the application of Caustic and painful Remedies;
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as Pharaoh was frequently of the mind to yield to the pressing importunity of Moses, when it was backed with the dreadful sollicitation of the most dismal Plagues,
as Pharaoh was frequently of the mind to yield to the pressing importunity of Moses, when it was backed with the dreadful solicitation of the most dismal Plagues,
NONLATINALPHABET that is, The King being startled at this unexpected event, and being perfectly at his wits end, not knowing at this rate what would become of the Egyptians who must all perish,
that is, The King being startled At this unexpected event, and being perfectly At his wits end, not knowing At this rate what would become of the egyptians who must all perish,
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So likewise when the Plague of Frogs was by the Mercy of God at the Prayer of Moses removed, he makes him to have been so stupid, that he was no more moved than if no such Judgment had ever been inflicted, his words are these, NONLATINALPHABET that is,
So likewise when the Plague of Frogs was by the Mercy of God At the Prayer of Moses removed, he makes him to have been so stupid, that he was no more moved than if no such Judgement had ever been inflicted, his words Are these, that is,
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King of Egypt being affrightned, and fearing at once the Destruction of his people, and recounting with himself the shameful and ignominious manner by which they were about to perish, was now half perswaded to lay aside his perversness, and hearken to sober Counsels.
King of Egypt being affrighted, and fearing At once the Destruction of his people, and recounting with himself the shameful and ignominious manner by which they were about to perish, was now half persuaded to lay aside his perverseness, and harken to Sobrium Counsels.
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But the Concurrence of these two Causes is most plainly intimated by him at the close of that Chapter, out of which the above mentioned Citations are taken in the following words.
But the Concurrence of these two Causes is most plainly intimated by him At the close of that Chapter, out of which the above mentioned Citations Are taken in the following words.
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NONLATINALPHABET that is, The aforesaid mischiefs must needs have been sufficient to bring him to a sense of what was equally his interest and his Duty,
that is, The aforesaid mischiefs must needs have been sufficient to bring him to a sense of what was equally his Interest and his Duty,
but he not so much out of Ignorance, as out of perfect Malice, being sensible of the cause on which all these Judgments depended, would yet notwithstanding set himself in opposition to God Almighty, was a wilful betrayer of himself and his people to Destruction,
but he not so much out of Ignorance, as out of perfect Malice, being sensible of the cause on which all these Judgments depended, would yet notwithstanding Set himself in opposition to God Almighty, was a wilful betrayer of himself and his people to Destruction,
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but they partly from the heat and inconsiderate rashness of Youth, and partly because God would not suffer them to discern any thing better, advised him to give for answer, that it was in vain to expect a redress of grievances from him,
but they partly from the heat and inconsiderate rashness of Youth, and partly Because God would not suffer them to discern any thing better, advised him to give for answer, that it was in vain to expect a redress of grievances from him,
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Nay, Curcelleus and Episcopius themselves, who are my great opposers in this point, yet when they are sifted to the bottom, they confess the very same;
Nay, Curcellius and Episcopius themselves, who Are my great opposers in this point, yet when they Are sifted to the bottom, they confess the very same;
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So Curcelleus. L. 6. c. 9. p. 382. Semper enim iis satis lucis relinquit ad omnem justam excusationem adimendum, qualis vel illa sola est quae ex operibus Dei apparet, ex quibus potentia ejus aeterna, & divinitas perspicitur.
So Curcellius. L. 6. c. 9. p. 382. Semper enim iis satis lucis relinquit ad omnem justam excusationem adimendum, qualis vel illa sola est Quae ex operibus Dei Appears, ex quibus potentia His aeterna, & divinitas perspicitur.
that is, God always affords men light enough to leave them inexcuseable, that light which shines from the works of the Creation, from whence his eternal power and Godhead is discerned.
that is, God always affords men Light enough to leave them inexcusable, that Light which shines from the works of the Creation, from whence his Eternal power and Godhead is discerned.
and when they are inflicted, yet whatever a man shall do in such a Condition, cannot properly be called a Sin, any more than the same Action would be in a bruit Beast, which hath no use of Reason,
and when they Are inflicted, yet whatever a man shall do in such a Condition, cannot properly be called a since, any more than the same Actium would be in a bruit Beast, which hath no use of Reason,
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then why should we seek a thousand shifts and evasions to elude the force and evidence of other Texts, that speak as plainly and as broadly as those wherein the story of Nebuchadnezzar is told?
then why should we seek a thousand shifts and evasions to elude the force and evidence of other Texts, that speak as plainly and as broadly as those wherein the story of Nebuchadnezzar is told?
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Curcelleus having thus plainly declared himself, it cannot be doubted but his Master and Predecessor Episcopius, whom he does little else but Transcribe,
Curcellius having thus plainly declared himself, it cannot be doubted but his Master and Predecessor Episcopius, whom he does little Else but Transcribe,
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& quanquam eò usque eum adducturus sum, ut populum meum retinere ampliùs non sit ausurus, visâ primogenitorum omnium & primogeniti etiam filii sui caede, tamen quia invitò id facturus est,
& quanquam eò usque Eum adducturus sum, ut Populum meum retinere ampliùs non sit ausurus, visâ primogenitorum omnium & Primogeniti etiam Sons sui Kill, tamen quia invitò id Facturus est,
& animum retinendi ac reducendi dimissum à se aut extrusum potius populum non est depositurus, uti eum non deposuisse legere est, Exod. 14. 4. Occasionem ei dabo quam avide arripiet, nimirum populum meum in angustias quasi redigendo, ut mare rubrum ante se & post se desertos montes habiturus sit, absque ullâ, si Pharaoh insequatur, cum instructo exercitu, contra inermes atque imbelles, aut fuga, aut evasionis aut resistendi potentiae spe;
& animum retinendi ac reducendi dimissum à se Or extrusum potius Populum non est depositurus, uti Eum non deposuisse Legere est, Exod 14. 4. Occasionem ei Dabo quam avid arripiet, Nimirum Populum meum in angustias quasi redigendo, ut mare Rubrum ante se & post se desertos montes habiturus sit, absque ullâ, si Pharaoh insequatur, cum instructo exercitu, contra inermes atque Imbelles, Or fuga, Or evasionis Or resistendi potentiae See;
& per ipsam usque maris abyssum, quasi fugientem persequi, ut eò perductus, veluti in theat•um aliquod publicum, supplicio illustri atque spectabili, summaque ejus crudelitate & pertinaciâ digno afficiam, that is, the sense of those words:
& per ipsam usque maris Abyssum, quasi fugientem persequi, ut eò perductus, Veluti in theat•um aliquod publicum, Supplicio illustri atque spectabili, summaque His crudelitate & pertinaciâ digno afficiam, that is, the sense of those words:
Therefore I will give him an occasion, of which he shall be sure to take hold, that having the Israelites at a great advantage, hem'd in on one side by the Mountains,
Therefore I will give him an occasion, of which he shall be sure to take hold, that having the Israelites At a great advantage, hemmed in on one side by the Mountains,
he shall pursue them with an obstinate and revengful mind, through the Channel of the Red-Sea, whither when I have brought him as it were into a Theatre, upon a publick Stage, I will make him a notorious example to all Mankind,
he shall pursue them with an obstinate and revengeful mind, through the Channel of the Red sea, whither when I have brought him as it were into a Theatre, upon a public Stage, I will make him a notorious Exampl to all Mankind,
This is all that Episcopius will be brought to say, but if you consider how favourable he is in other parts of his writings, to those who deny God's prescience of future Contingences, it amounts in a manner to as much,
This is all that Episcopius will be brought to say, but if you Consider how favourable he is in other parts of his writings, to those who deny God's prescience of future Contingences, it amounts in a manner to as much,
Again, he acknowledges that God gave an occasion which he knew before hand Pharaoh would be sure to embrace, that is, that he perswaded the Israelites to go by the way of the Red-Sea,
Again, he acknowledges that God gave an occasion which he knew before hand Pharaoh would be sure to embrace, that is, that he persuaded the Israelites to go by the Way of the Red sea,
as to be sure he did, by commanding the Israelites to march that way, I cannot see why he might not as well harden him into a necessity of following them in order to his final overthrow and destruction.
as to be sure he did, by commanding the Israelites to march that Way, I cannot see why he might not as well harden him into a necessity of following them in order to his final overthrow and destruction.
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The last Evidence I shall produce to corroborate what I have written, shall be taken from the words of the late excellently learned and exemplarily pious Dr. Hammond, in his little Tract concerning a Death-Bed Repentance, where discoursing concerning this very instance of Pharaoh, after much canvasing of the Business in favour of those, who will not allow that Doctrine which I have laid down to be true, he concludes thus, p. 16.
The last Evidence I shall produce to corroborate what I have written, shall be taken from the words of the late excellently learned and exemplarily pious Dr. Hammond, in his little Tract Concerning a Death-Bed Repentance, where discoursing Concerning this very instance of Pharaoh, After much Canvassing of the Business in favour of those, who will not allow that Doctrine which I have laid down to be true, he concludes thus, p. 16.
Which notion he afterwards improves to the same purposes that I have done, and after some further discourse upon this occasion, p. 18. He concludes thus:
Which notion he afterwards improves to the same Purposes that I have done, and After Some further discourse upon this occasion, p. 18. He concludes thus:
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when upon showing what I had written, to a worthy Friend, to have his opinion of it, he was pleased to communicate that piece of the Doctors to me, which,
when upon showing what I had written, to a worthy Friend, to have his opinion of it, he was pleased to communicate that piece of the Doctors to me, which,
and for the Glory of his attributes, to make his patience and forbearance with us the more remarkable and conspicuous, will not admit of this way of procedure till the last cast,
and for the Glory of his attributes, to make his patience and forbearance with us the more remarkable and conspicuous, will not admit of this Way of procedure till the last cast,
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But it is very clear that whatever God may lawfully do without any violence to his Justice, that he may do at all times, whenever there is a lawful or justifiable occasion:
But it is very clear that whatever God may lawfully do without any violence to his justice, that he may do At all times, whenever there is a lawful or justifiable occasion:
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since therefore it is confessed on all hands, that God may and does oftentimes take away Sinners in the middest of their days by a particular Judgment, the consequence of which without all question is inevitable Damnation;
since Therefore it is confessed on all hands, that God may and does oftentimes take away Sinners in the midst of their days by a particular Judgement, the consequence of which without all question is inevitable Damnation;
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so as it shall be impossible for them to Repent, that he may reserve them on this side the Grave, to be the publick examples of his Justice to the world? For no man can be any more than Damned,
so as it shall be impossible for them to repent, that he may reserve them on this side the Grave, to be the public Examples of his justice to the world? For no man can be any more than Damned,
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and the daily experience we have of his infinite Goodness, in the administration of this lower world, will not permit us to think that God will do either of these without very great provocations,
and the daily experience we have of his infinite goodness, in the administration of this lower world, will not permit us to think that God will do either of these without very great provocations,
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but in some he may take the forfeiture of their Sins sooner, in some later as he pleases himself, which whoever shall seriously reflect upon, will find it a Doctrine not only very reasonable in it self,
but in Some he may take the forfeiture of their Sins sooner, in Some later as he Pleases himself, which whoever shall seriously reflect upon, will find it a Doctrine not only very reasonable in it self,
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and consign us over to eternal Flames, may put us into an irrecoverable State of degeneracy and Apostacy in this life, that we may be made a Spectacle of shame and horrour in this world,
and consign us over to Eternal Flames, may put us into an irrecoverable State of degeneracy and Apostasy in this life, that we may be made a Spectacle of shame and horror in this world,
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and therefore as the only way in their opinion, to avoid this inconvenience, they generally interpret all those places only of a divine permission, without which indeed it is impossible any Action should be done or any event come to pass;
and Therefore as the only Way in their opinion, to avoid this inconvenience, they generally interpret all those places only of a divine permission, without which indeed it is impossible any Actium should be done or any event come to pass;
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therefore if he did not sometimes permit at least, and suffer bad things to be done, no such thing could ever come to pass, besides that a divine permission is of absolute necessity to the very being of virtue and true Religion in the world;
Therefore if he did not sometime permit At least, and suffer bad things to be done, no such thing could ever come to pass, beside that a divine permission is of absolute necessity to the very being of virtue and true Religion in the world;
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and therefore that men may use that freedom which is given them aright, it is necessary they should also have a power of determining themselves another way.
and Therefore that men may use that freedom which is given them aright, it is necessary they should also have a power of determining themselves Another Way.
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and with the Solicitations of others, and with the crafty inveiglements of the Devil, who will be sure to accost us on that side, which is weakest and least defensible in us, by motives of Pleasure, profit, applause or Power;
and with the Solicitations of Others, and with the crafty inveiglements of the devil, who will be sure to accost us on that side, which is Weakest and least defensible in us, by motives of Pleasure, profit, applause or Power;
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or who ever was there, or will ever be of humane race, so perfectly pure and untainted, that he could not yeild to the importunity of any Temptation? or what Combate could there be if he could not resist?
or who ever was there, or will ever be of humane raze, so perfectly pure and untainted, that he could not yield to the importunity of any Temptation? or what Combat could there be if he could not resist?
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Besides it is necessary there should be such a thing as the Schools are pleased to call libertatem contrarietatis, a liberty of determining either way in an Action or Case given, one of which said determinations shall be Culpable, the other meritorious or praiseworthy;
Beside it is necessary there should be such a thing as the Schools Are pleased to call libertatem contrarietatis, a liberty of determining either Way in an Actium or Case given, one of which said determinations shall be Culpable, the other meritorious or praiseworthy;
for to Condemn one who could not avoid what he did, or to reward another who could not so much as endeavour to merit what he enjoys, may be called Arbitrary, but can never be just.
for to Condemn one who could not avoid what he did, or to reward Another who could not so much as endeavour to merit what he enjoys, may be called Arbitrary, but can never be just.
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For what Judgment is there where there is no difference? And what Justice can there be where there is no Judgment, made of the merit of the persons that appear before it?
For what Judgement is there where there is no difference? And what justice can there be where there is no Judgement, made of the merit of the Persons that appear before it?
Both of which reasons of the divine permission of Sin, are excellently pointed at by an ancient Writer, published among the works of Justin Martyr. NONLATINALPHABET, saith he, NONLATINALPHABET that is, God permits us to commit those evils, which we wilfully chuse, not that he is not able to hinder it,
Both of which Reasons of the divine permission of since, Are excellently pointed At by an ancient Writer, published among the works of Justin Martyr., Says he, that is, God permits us to commit those evils, which we wilfully choose, not that he is not able to hinder it,
yet to interpret all those places which are the Subject of our present debate only of a bare Permission, will appear very harsh and uncouth, to any that shall peruse the places themselves, wherein a great deale more than this seems manifestly to be contained,
yet to interpret all those places which Are the Subject of our present debate only of a bore Permission, will appear very harsh and uncouth, to any that shall peruse the places themselves, wherein a great deal more than this seems manifestly to be contained,
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From all which it appears that to talk of God's being the Authour of Sin in men, is to talk not only NONLATINALPHABET, things that neither can nor ought to be believed,
From all which it appears that to talk of God's being the Author of since in men, is to talk not only, things that neither can nor ought to be believed,
as are now under Consideration, is to be taken from their deserved hatred and utter Abomination, of Calvinistical Doctrines, by which God is represented to be so cruel and sanguinary a being;
as Are now under Consideration, is to be taken from their deserved hatred and utter Abomination, of Calvinistical Doctrines, by which God is represented to be so cruel and sanguinary a being;
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but the exposition of these texts according to their first and most natural sense, is so far from bordering upon Calvinism, that it perfectly destroyes it,
but the exposition of these texts according to their First and most natural sense, is so Far from bordering upon Calvinism, that it perfectly Destroys it,
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since every such Text is a new Argument for the liberty of the humane nature and will, in as much as it would be ridiculous to say God hardens or blinds men by a particular Judgment,
since every such Text is a new Argument for the liberty of the humane nature and will, in as much as it would be ridiculous to say God hardens or blinds men by a particular Judgement,
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There be four instances made use of in the ensuing Papers, for the Confirmation of this Doctrine, which it will be requisite for the more compleat satisfaction of all those scruples, which either too much nicety,
There be four instances made use of in the ensuing Papers, for the Confirmation of this Doctrine, which it will be requisite for the more complete satisfaction of all those scruples, which either too much nicety,
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For the first of them, that is to say the instance of Nebuchadnezzar, I have taken notice that though St. Jerom, in his Commentary upon that Chapter of Daniel, wherein that Story is related;
For the First of them, that is to say the instance of Nebuchadnezzar, I have taken notice that though Saint Jerome, in his Commentary upon that Chapter of daniel, wherein that Story is related;
Now that I may not seem to differ without reason from the opinion of so learned a Father, I will repeat his very words, which are these, speaking of Nebuchadnezzar's Transformation into a Beast.
Now that I may not seem to differ without reason from the opinion of so learned a Father, I will repeat his very words, which Are these, speaking of Nebuchadnezzar's Transformation into a Beast.
Quis enim amentes homines non cernat instar brutorum animantium in agris vivere, locisque silvestribus? & ut cuncta praeteream, cùm multò incredibiliora & graecae & Romanae Historiae accidisse hominibus prodiderint.
Quis enim Amentes homines non cernat instar brutorum Animantium in agris vivere, locisque silvestribus? & ut Everything praeteream, cùm multò incredibiliora & Graecae & Romanae Historiae accidisse hominibus prodiderint.
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Scyllam quoque, Chimeram, Hydram at que Centauros, aves & feras, flores & arbores, stellas & lapides factos ex hominibus narrent fabulae, quid mirum est si ad ostendendum potentiam Dei,
Scyllam quoque, Chimeram, Hydram At que Centauros, aves & feras, flores & Arbores, stellas & lapides factos ex hominibus narrent Fables, quid Mirum est si ad ostendendum potentiam Dei,
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& humiliandum regum superbiam hoc Dei judicio sit patratum? that is, Who is there that is ignorant that men opprest with Melancholy to a degree of Madness, do use to wander about like Beasts in the Fields and Desarts? Nay,
& humiliandum regum Superbiam hoc Dei Judicio sit patratum? that is, Who is there that is ignorant that men oppressed with Melancholy to a degree of Madness, do use to wander about like Beasts in the Fields and Deserts? Nay,
and withall to humble the pride and insolence of haughty Kings, should work so great a change as this by transforming Nebuchadnezzar nto one of the Beasts of the Field? In which words it is plain that he seems first doubtful what to do,
and withal to humble the pride and insolence of haughty Kings, should work so great a change as this by transforming Nebuchadnezzar unto one of the Beasts of the Field? In which words it is plain that he seems First doubtful what to do,
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But afterwards by the example of such like transformations, recorded to Posterity in the Greeek and Roman story, he is induced to believe that such a change was literally wrought.
But afterwards by the Exampl of such like transformations, recorded to Posterity in the Greek and Roman story, he is induced to believe that such a change was literally wrought.
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But now if those prodigious Metamorphoses did really never happen, as they are reckoned by Palaephatus a very ancient Writer, among the NONLATINALPHABET, things that are not,
But now if those prodigious Metamorphoses did really never happen, as they Are reckoned by Palaephatus a very ancient Writer, among the, things that Are not,
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then no argument can be fetched from thence to justifie this pretended change of Nebuchadnezzar; and consequently if St. Jerom have nothing else to produce in favour of so strange an opinion, we may with modesty enough dissent from his Authority,
then no argument can be fetched from thence to justify this pretended change of Nebuchadnezzar; and consequently if Saint Jerome have nothing Else to produce in favour of so strange an opinion, we may with modesty enough dissent from his authority,
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Wherefore the truth of the whole matter, which hath not yet that I know of been sufficiently explained by any Interpreter whatsoever, seems to me to beas follows.
Wherefore the truth of the Whole matter, which hath not yet that I know of been sufficiently explained by any Interpreter whatsoever, seems to me to beas follows.
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Nebuchadnezzar King of Babylon, had behaved himself with that Pride, Insolence, and Tyranny towards his Subjects, oppressing them without any sense of humanity or regard to Justice,
Nebuchadnezzar King of Babylon, had behaved himself with that Pride, Insolence, and Tyranny towards his Subject's, oppressing them without any sense of humanity or regard to justice,
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and forgetting from whom, and to what purposes he had received his Power, that God gave him over as a Prey to the Pride and Haughtiness of his own mind, insomuch that he began now, not only to oppress the meaner Herd as he had done before,
and forgetting from whom, and to what Purposes he had received his Power, that God gave him over as a Prey to the Pride and Haughtiness of his own mind, insomuch that he began now, not only to oppress the meaner Heard as he had done before,
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and let a Beast's heart be given unto him, that is, let him be utterly devested of his reasonable or humane nature, and let a Beast's heart be given unto him, that is, let him be given up as a Prey to the Exorbitant fury of his Passions,
and let a Beast's heart be given unto him, that is, let him be utterly devested of his reasonable or humane nature, and let a Beast's heart be given unto him, that is, let him be given up as a Prey to the Exorbitant fury of his Passion,
and let those Passions be improved into all manner of savage Rapaciousness and Cruelty, as in Carnivorous animals and Beasts that live by preying upon their Fellows;
and let those Passion be improved into all manner of savage Rapaciousness and Cruelty, as in Carnivorous animals and Beasts that live by preying upon their Fellows;
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and it is said let a Beast's heart be given unto him, because the heart is the seat of the NONLATINALPHABET, it is usually esteemed the seat of Anger and Revenge and of all the irascible Powers of the Soul.
and it is said let a Beast's heart be given unto him, Because the heart is the seat of the, it is usually esteemed the seat of Anger and Revenge and of all the irascible Powers of the Soul.
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The same is likewise the true and undoubted Interpretation of his hairs being grown like Eagles feathers, and his Nails like Birds Claws, v. 32. For it is manifest these things can never be understood in the literal Sense;
The same is likewise the true and undoubted Interpretation of his hairs being grown like Eagles Feathers, and his Nails like Birds Claws, v. 32. For it is manifest these things can never be understood in the literal Sense;
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and his Nails like Birds Claws? But if you apply all these things which are so perfectly inconsistent with one another, to denote the inflamation of his passions into all manner of exorbitance and excess, there will be at least a symbolical agreement and harmony between them, inasmuch as the do all very properly conspire to denote such a cruel and revengeful temper.
and his Nails like Birds Claws? But if you apply all these things which Are so perfectly inconsistent with one Another, to denote the inflammation of his passion into all manner of exorbitance and excess, there will be At least a symbolical agreement and harmony between them, inasmuch as the do all very properly conspire to denote such a cruel and revengeful temper.
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Which things being so very true and so very plain, and being a part and consequence of that divine Judgment, which Nebuchadnezzar saw more darkly in his Vision;
Which things being so very true and so very plain, and being a part and consequence of that divine Judgement, which Nebuchadnezzar saw more darkly in his Vision;
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Lastly, That by eating grass as Oxen, is meant his being levell'd with the ordinary crowd of men, devested of all his Royal Majesty and greatness, I shall now make out as plainly as I have the other,
Lastly, That by eating grass as Oxen, is meant his being leveled with the ordinary crowd of men, devested of all his Royal Majesty and greatness, I shall now make out as plainly as I have the other,
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and all flesh was fed of it, and what was meant by this Tree, we find expresly set down by Daniel, v. 20, 21, 22. The Tree that thou sawest which grew and was strong, whose height reached unto the Heaven,
and all Flesh was fed of it, and what was meant by this Tree, we find expressly Set down by daniel, v. 20, 21, 22. The Tree that thou Sawest which grew and was strong, whose height reached unto the Heaven,
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and by the Beasts of the Field that, had shadow under it his Subjects must be understood, (unless you will suppose him to have been a King of Birds and Beasts instead of men) and if so then by the Fowles of Heaven, we are to understand the Nobles, Grandees,
and by the Beasts of the Field that, had shadow under it his Subject's must be understood, (unless you will suppose him to have been a King of Birds and Beasts instead of men) and if so then by the Fowls of Heaven, we Are to understand the Nobles, Grandees,
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and still as every man's dignity or Office is greater than that of an other, his roost upon this Imperial and symbolick Tree approaches nigher to the top of it.
and still as every Man's dignity or Office is greater than that of an other, his roost upon this Imperial and symbolic Tree Approaches nigher to the top of it.
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and in acknowledgment of this defence, and of the advantages accruing to themselves, and their Posterities by it, they are to pay a suitable obedience and submission to that supream Authority from whence they receive it.
and in acknowledgment of this defence, and of the advantages accrueing to themselves, and their Posterities by it, they Are to pay a suitable Obedience and submission to that supreme authority from whence they receive it.
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It is added immediately, let the Beasts get away from under it, and the Fowles from under its branches, that is, all the people as well the Commonalty,
It is added immediately, let the Beasts get away from under it, and the Fowls from under its branches, that is, all the people as well the Commonalty,
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Let it be wet with the dew of Heaven, that is, let him be exposed to the hardships and uncertainties of Chance and Fortune, and let his portion be with the Beasts in the Grass of the Earth, that is, let him not exercise any more Authority, Dominion,
Let it be wet with the due of Heaven, that is, let him be exposed to the hardships and uncertainties of Chance and Fortune, and let his portion be with the Beasts in the Grass of the Earth, that is, let him not exercise any more authority, Dominion,
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So then he that was to eat Grass with Oxen in an other part of this Chapter, was here to have his portion with the Beasts in the Grass of the Earth, and v. 25, they are put together;
So then he that was to eat Grass with Oxen in an other part of this Chapter, was Here to have his portion with the Beasts in the Grass of the Earth, and v. 25, they Are put together;
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Again it is no less plain from other places of Scripture as well as this, that by Oxen in the prophetick or symbolick stile the gross of mankind are signified,
Again it is no less plain from other places of Scripture as well as this, that by Oxen in the prophetic or symbolic style the gross of mankind Are signified,
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So in the building of Solomon's Temple, the Molten-Sea was contrived to stand upon twelve Oxen, 1 Kings, c. 7. v. 25. with allusion to the twelve Tribes, not reckoning the tribe of Levi who had no portion nor Inheritance among them;
So in the building of Solomon's Temple, the Molten-Sea was contrived to stand upon twelve Oxen, 1 Kings, c. 7. v. 25. with allusion to the twelve Tribes, not reckoning the tribe of Levi who had no portion nor Inheritance among them;
as the Ark when it was an Ambulatory thing, was used to be carried to and fro by the Levites, which Levites did represent the first-Born of the twelve Tribes.
as the Ark when it was an Ambulatory thing, was used to be carried to and from by the Levites, which Levites did represent the firstborn of the twelve Tribes.
And thus likewise under the brim of the Molten-Sea, there were knops compassing it, ten in a Cubit round about 1 Kings, c. 7. v. 24. Which knops. 2 Chron. c. 4. v. 3. are called Oxen, but much smaller it seems they were than those twelve already mentioned.
And thus likewise under the brim of the Molten-Sea, there were knops compassing it, ten in a Cubit round about 1 Kings, c. 7. v. 24. Which knops. 2 Chronicles c. 4. v. 3. Are called Oxen, but much smaller it seems they were than those twelve already mentioned.
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Now of these Knops or Oxen, there being ten in a Cubit, and the Molten-Sea, being in Circumference thirty Cubits, it is manifest there must be three hundred of these Oxen, that is five and twenty times twelve, still with a mystical allusion to the twelve Tribes, of which the people of Israel was composed.
Now of these Knops or Oxen, there being ten in a Cubit, and the Molten-Sea, being in Circumference thirty Cubits, it is manifest there must be three hundred of these Oxen, that is five and twenty times twelve, still with a mystical allusion to the twelve Tribes, of which the people of Israel was composed.
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Let him feed on Grass as Beasts do, which is an argument of the baseness of their Condition, according to those known Verses of Ovid. — Recens tellus seductaque nuper ab alto Aethere cognati retinebat semina coeli, Quam satus Iapeto mistam fluvialibus undis, Finxit in effigiem moderantûm cuncta Deorum.
Let him feed on Grass as Beasts do, which is an argument of the baseness of their Condition, according to those known Verses of Ovid. — Recens tellus seductaque nuper ab alto Aethere cognati retinebat semina coeli, Quam satus Iapeto mistam fluvialibus undis, Finxit in effigiem moderantûm Everything Gods.
And now from this story of Nebuchadnezzar, thus evidently and clearly explained, give me leave to step aside into these following remarks or Observations.
And now from this story of Nebuchadnezzar, thus evidently and clearly explained, give me leave to step aside into these following remarks or Observations.
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neither is there indeed any more in the truth of the thing it self, than that the Administration of affairs by reason of his extream madness and incapacity to govern, was put into other hands, of one or more,
neither is there indeed any more in the truth of the thing it self, than that the Administration of affairs by reason of his extreme madness and incapacity to govern, was put into other hands, of one or more,
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and he as it seems, of the meanest of all the people, chosen perhaps by such another trick as Darius is said to have been, v. 17. The most High ruleth in the Kingdom of men,
and he as it seems, of the Meanest of all the people, chosen perhaps by such Another trick as Darius is said to have been, v. 17. The most High Ruleth in the Kingdom of men,
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and one of them we have no farther off, than in the Chapter immediately preceeding, where all are commandded through all his spatious Provinces and large Dominions to be cast into the Fiery-Furnace, that would not fall down and worship the golden Image which he had set up:
and one of them we have no farther off, than in the Chapter immediately preceding, where all Are commanded through all his spacious Provinces and large Dominions to be cast into the Fiery-furnace, that would not fallen down and worship the golden Image which he had Set up:
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which Religious care of doing no manner of violence to the Majesty of Princes, which is next to that of God, would without question have lasted longer,
which Religious care of doing no manner of violence to the Majesty of Princes, which is next to that of God, would without question have lasted longer,
if the hand of God had continued any longer upon him, which is a notable example of that strange Veneration which the Liege men of old time did use to pay their natural and rightful Soveraigns,
if the hand of God had continued any longer upon him, which is a notable Exampl of that strange Veneration which the Liege men of old time did use to pay their natural and rightful Sovereigns,
and to recover the use of his reason, Dan. 4. 36. But the glory of his Kingdom, his Honour and his Brightness returned together with them, his Councellors and his Lords sought unto him,
and to recover the use of his reason, Dan. 4. 36. But the glory of his Kingdom, his Honour and his Brightness returned together with them, his Councillors and his lords sought unto him,
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and to the full exercise of his imperial Dignity and Power, is a plain argument how highly he approved this dutiful behaviour of his Subjects towards him;
and to the full exercise of his imperial Dignity and Power, is a plain argument how highly he approved this dutiful behaviour of his Subject's towards him;
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unless in cases of a plain and absolute Necessity, where we cannot do it, without a manifest and open Violence to the laws of God and Nature, to the common sentiments,
unless in cases of a plain and absolute Necessity, where we cannot do it, without a manifest and open Violence to the laws of God and Nature, to the Common sentiments,
and did by an immediate hand restrain the fury of those, who would otherwise have reeked their Revenge upon his person, not so much out of kindness to him,
and did by an immediate hand restrain the fury of those, who would otherwise have reeked their Revenge upon his person, not so much out of kindness to him,
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so wicked a King, so great a Rebel and Traitor to his God, as to put the world in mind of their Duty to the supream Powers, who are his Vicegerents and not ours,
so wicked a King, so great a Rebel and Traitor to his God, as to put the world in mind of their Duty to the supreme Powers, who Are his Vicegerents and not ours,
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and his Life, which are the Root and Foundation of Power, that these remain still sacred and secure, from whence upon his Repentance and amendment, new Glory and Majesty may sprout and grow.
and his Life, which Are the Root and Foundation of Power, that these remain still sacred and secure, from whence upon his Repentance and amendment, new Glory and Majesty may sprout and grow.
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This is the first instance, in which because I have been much longer than I intended, I shall be the more careful to contract my self in those that follow.
This is the First instance, in which Because I have been much longer than I intended, I shall be the more careful to contract my self in those that follow.
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The Second is that of Ahah, about which great stir has been made by learned men, who will by no means admit that God did actually concur to his deceiving, but without reason;
The Second is that of Ahah, about which great stir has been made by learned men, who will by no means admit that God did actually concur to his deceiving, but without reason;
for though I will grant that the thing was not exactly, as it is represented in the 22th. Chapter of the first of Kings, I saw the Lord, says Micajah, the Son of Imlah, v. 19. Sitting on his Throne, and all the Host of Heaven standing by him, on his right hand,
for though I will grant that the thing was not exactly, as it is represented in the 22th. Chapter of the First of Kings, I saw the Lord, Says Micajah, the Son of Imlah, v. 19. Sitting on his Throne, and all the Host of Heaven standing by him, on his right hand,
neither has God who is ubiquitary, who is coextended to all places, and to the utmost possibilty of space, in propriety of speech, any right hand or any left;
neither has God who is ubiquitary, who is coextended to all places, and to the utmost possibilty of Molle, in propriety of speech, any right hand or any left;
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but to the prophetick Scene in which they were represented by corporeal Phantasms to the Imagination of the Prophet, which Josephus understood very well,
but to the prophetic Scene in which they were represented by corporeal Phantasms to the Imagination of the Prophet, which Josephus understood very well,
yet to affirm after all this Pompous and magnificent apparatus, to signifie the approaching fate of the King of Israel, that God was no otherwise concerned in it,
yet to affirm After all this Pompous and magnificent apparatus, to signify the approaching fate of the King of Israel, that God was no otherwise concerned in it,
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and that one of those blessed Spirits, for such an one to be sure is here described, did not step forth and proffer his service to deceive Ahab; yet thus much is certainly true, that God did positively design to deceive him,
and that one of those blessed Spirits, for such an one to be sure is Here described, did not step forth and proffer his service to deceive Ahab; yet thus much is Certainly true, that God did positively Design to deceive him,
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and did actually concur towards it, by dispatching a blessed Spirit, as the instrument of his wrath, to be a lying or deceiving Spirit, in the mouth of Ahab's Prophets.
and did actually concur towards it, by dispatching a blessed Spirit, as the Instrument of his wrath, to be a lying or deceiving Spirit, in the Mouth of Ahab's prophets.
And if thus much be not the least that is, or can be signified by this prophetick Iconisme in the History of Ahab; then it must be confessed that here is a very formal story that signifies nothing at all, which,
And if thus much be not the least that is, or can be signified by this prophetic Iconism in the History of Ahab; then it must be confessed that Here is a very formal story that signifies nothing At all, which,
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To make this a little plainer by other instances of a like nature, the blessed Protomartyr St. Stephen. Acts 7. 55, 56. Being full of the Holy Ghost, looked up stedfastly into Heaven,
To make this a little plainer by other instances of a like nature, the blessed Protomartyr Saint Stephen. Acts 7. 55, 56. Being full of the Holy Ghost, looked up steadfastly into Heaven,
and said, behold I see the Heavens opened, and the Son of man standing at the right hand of God, but now if it be true that no man hath seen God at any time,
and said, behold I see the Heavens opened, and the Son of man standing At the right hand of God, but now if it be true that no man hath seen God At any time,
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besides if the Heavens had been really opened, why did not the multitude see it as well as he? It remains therefore that it was only a divine impression or signature upon the Imagination of St. Stephen, he was filled with the Holy Ghost,
beside if the Heavens had been really opened, why did not the multitude see it as well as he? It remains Therefore that it was only a divine impression or signature upon the Imagination of Saint Stephen, he was filled with the Holy Ghost,
and had a visible Idea of those things which were indeed invisible, but yet all this was not for nothing, it brought along with it a strong assurance of the truth and goodness of God,
and had a visible Idea of those things which were indeed invisible, but yet all this was not for nothing, it brought along with it a strong assurance of the truth and Goodness of God,
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Again, Matth. 25. 31, 32, &c. Christ at his second coming to judge ▪ the world, is represented sitting on his Throne with the Holy Angels about him, dividing the Sheep and Goats from one another,
Again, Matthew 25. 31, 32, etc. christ At his second coming to judge ▪ the world, is represented sitting on his Throne with the Holy Angels about him, dividing the Sheep and Goats from one Another,
as if it were an humane Court of Judicature, where every respective Prisoner undergoes a formal process at Law, the Pleas and excuses of the wicked in Justification of themselves:
as if it were an humane Court of Judicature, where every respective Prisoner undergoes a formal process At Law, the Pleasant and excuses of the wicked in Justification of themselves:
The most righteous and perfect man that shall appear before that great Tribunal, when he compares his good deeds and his bad ones together, will put so little Confidence in his own merit,
The most righteous and perfect man that shall appear before that great Tribunal, when he compares his good Deeds and his bad ones together, will put so little Confidence in his own merit,
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when saw we thee an hungred and fed thee? or thirsty and gave thee drink? When saw we thee a Stranger and took thee in? or Naked and Cloathed thee? or when saw we thee Sick,
when saw we thee an hungered and fed thee? or thirsty and gave thee drink? When saw we thee a Stranger and took thee in? or Naked and Clothed thee? or when saw we thee Sick,
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or in Prison, and came unto thee? 1. Pet. 4. 18. But if the Righteous shall scarcely be saved, where shall the ungodly and the sinner appear? To be sure there will not need the formality of a Process for the reprobate world, their own Consciences without any further proof will be sufficient to Condemn them,
or in Prison, and Come unto thee? 1. Pet. 4. 18. But if the Righteous shall scarcely be saved, where shall the ungodly and the sinner appear? To be sure there will not need the formality of a Process for the Reprobate world, their own Consciences without any further proof will be sufficient to Condemn them,
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it is therefore at least supposed in such a Description as this, that there shall be a second appearance of the blessed Jesus with Majesty and great Glory to judge the world,
it is Therefore At least supposed in such a Description as this, that there shall be a second appearance of the blessed jesus with Majesty and great Glory to judge the world,
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But because I have said it was a blessed Spirit, which God was pleased to dispatch upon this fatal Errant, which there are many that will not grant, that may be thought to need some Vindication.
But Because I have said it was a blessed Spirit, which God was pleased to dispatch upon this fatal Errant, which there Are many that will not grant, that may be Thought to need Some Vindication.
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as standing round about the Throne of God, but if it be impossible that an evil or fallen Spirit, such as are the Devil and his Apostate Angels, should ever enjoy so near a Communion with the divine presence;
as standing round about the Throne of God, but if it be impossible that an evil or fallen Spirit, such as Are the devil and his Apostate Angels, should ever enjoy so near a Communion with the divine presence;
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and should enjoy so blest a Correspondence, and so near a friendship with the immaculate Spirits of those untainted Angels, who had never yet apostatized from their obedience towards God:
and should enjoy so blessed a Correspondence, and so near a friendship with the immaculate Spirits of those untainted Angels, who had never yet apostatized from their Obedience towards God:
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then without granting this to have been such a blessed Spirit, that was employed upon this deceitful Errant, you must be forced to confess a very great indecorum in the contexture of this Vision;
then without granting this to have been such a blessed Spirit, that was employed upon this deceitful Errant, you must be forced to confess a very great indecorum in the contexture of this Vision;
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which being impressed by God himself upon the Imagination of the Prophet, it is not likely that it should be so very disagreeable to the Nature, to the Order,
which being impressed by God himself upon the Imagination of the Prophet, it is not likely that it should be so very disagreeable to the Nature, to the Order,
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It is true indeed that in the Apologue or Parabolical Narrative of the sufferings of Job, it is said, c. 1. v. 6 ▪ Now there was a day when the Sons of God came to present themselves before the Lord,
It is true indeed that in the Apologue or Parabolical Narrative of the sufferings of Job, it is said, c. 1. v. 6 ▪ Now there was a day when the Sons of God Come to present themselves before the Lord,
But First, This in the very truth and downright reality of things can never be, that being the very nature and mainly consistent cause of his Misery, that he is banished from the company of blessed Spirits,
But First, This in the very truth and downright reality of things can never be, that being the very nature and mainly consistent cause of his Misery, that he is banished from the company of blessed Spirits,
And it is to them that he propounds this Question, v. 20. Who shall perswade Ahab, that he may go up and fall at Ramoth Gilead? From whence there are two things to be observed.
And it is to them that he propounds this Question, v. 20. Who shall persuade Ahab, that he may go up and fallen At Ramoth Gilead? From whence there Are two things to be observed.
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So that upon the whole matter it appears, that the form or modification of the parable of Job, is so far from prejudicing what I have inferred from the construction of that other parable in the story of Ahab, that it is indeed a very strong support and a mighty Confirmation to it.
So that upon the Whole matter it appears, that the from or modification of the parable of Job, is so Far from prejudicing what I have inferred from the construction of that other parable in the story of Ahab, that it is indeed a very strong support and a mighty Confirmation to it.
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as I have proved in some cases that he may, and I affirm this to be one of those cases? or if you will not believe my bare affirmation, I have sufficiently proved it.
as I have proved in Some cases that he may, and I affirm this to be one of those cases? or if you will not believe my bore affirmation, I have sufficiently proved it.
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and contrary to the decorum and Schematism of the place, though otherwise, as I know, God does permit the Devil and his confederate Angels to abuse and deceive mankind, otherwise they could not do it;
and contrary to the decorum and Schematism of the place, though otherwise, as I know, God does permit the devil and his confederate Angels to abuse and deceive mankind, otherwise they could not do it;
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as well as he may one wicked man to execute his Vengeance upon another, or incite an Idolatrous King to be the scourge and chastisement of a backsliding Nation, which yet no man who understands these matters will deny but he may do,
as well as he may one wicked man to execute his Vengeance upon Another, or incite an Idolatrous King to be the scourge and chastisement of a backsliding nation, which yet no man who understands these matters will deny but he may do,
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Nay, I think the construction of the parable of Job, for though it be very true that there was such a man as Job, who was a great example of piety in his Prosperous,
Nay, I think the construction of the parable of Job, for though it be very true that there was such a man as Job, who was a great Exampl of piety in his Prosperous,
For First, He so expresses his permission for the time past, that he gives him a kind of invitation for the time to come, to make a trial of the virtue and integrity of his servant Job, c. 1. v. 8. Hast thou considered my servant Job, that there is none like him in the Earth, a perfect and an upright man, one that feareth God,
For First, He so Expresses his permission for the time past, that he gives him a kind of invitation for the time to come, to make a trial of the virtue and integrity of his servant Job, c. 1. v. 8. Hast thou considered my servant Job, that there is none like him in the Earth, a perfect and an upright man, one that fears God,
and had his mission from above, when the Winds and the Sea did hearken to his voice, Matth. 8. 27. What manner of man is this, that even the Winds and the Sea obey him? Thus when the destroying Angel smote the Host of the Assyrians, when Moses with his Rod divided the Red-Sea,
and had his mission from above, when the Winds and the Sea did harken to his voice, Matthew 8. 27. What manner of man is this, that even the Winds and the Sea obey him? Thus when the destroying Angel smote the Host of the Assyrians, when Moses with his Rod divided the Red sea,
and when Gideon with his Trumpets blew down the Walls of Jericho: We must not think that it was the power of that Angel that wrought that execution, the natural strength or skill of Moses or of Gideon by which those miraculous effects were brought to pass, which are so plainly above the activity and beyond the sphere of all humane efficiency and power;
and when gideon with his Trumpets blew down the Walls of Jericho: We must not think that it was the power of that Angel that wrought that execution, the natural strength or skill of Moses or of gideon by which those miraculous effects were brought to pass, which Are so plainly above the activity and beyond the sphere of all humane efficiency and power;
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but it was the will of God overruling the ordinary course of Nature, and positively concurring to make its laws give place, to the will of these Instruments commissioned and employed by him,
but it was the will of God overruling the ordinary course of Nature, and positively concurring to make its laws give place, to the will of these Instruments commissioned and employed by him,
neither is this any more than what Satan himself acknowledges in the parable of Job, where although God is pleased to say, Behold all that he hath is in thy power, v. 12. Yet Satan plainly acknowledges, v. 11. That he had no power to do that mischief which he did,
neither is this any more than what Satan himself acknowledges in the parable of Job, where although God is pleased to say, Behold all that he hath is in thy power, v. 12. Yet Satan plainly acknowledges, v. 11. That he had no power to do that mischief which he did,
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and as much exceeding the power of those at whose will those effects are brought to pass, may be and have been actually allowed by God to false Apostles, and false Christs, as well as to true;
and as much exceeding the power of those At whose will those effects Are brought to pass, may be and have been actually allowed by God to false Apostles, and false Christ, as well as to true;
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and yet this was a power with which the false Christs, and false Prophets were to be indued, by the express prediction of him who was truth it self, Matth. 24. 24. Neither is it at all prejudical to such a supposition as this, that the wonders of Antichrist and his adherents are called lying wonders, 2 Thes. 2. 9,
and yet this was a power with which the false Christ, and false prophets were to be endued, by the express prediction of him who was truth it self, Matthew 24. 24. Neither is it At all prejudical to such a supposition as this, that the wonders of Antichrist and his adherents Are called lying wonders, 2 Thebes 2. 9,
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and besides if you take the whole place together, you will perhaps look upon this place, instead of doing any prejudice, to be a confirmation of my opinion, in the Greek it is thus, NONLATINALPHABET Whose coming or appearance is after the working or activity of Satan, with all power and signs and wonders of a lie.
and beside if you take the Whole place together, you will perhaps look upon this place, instead of doing any prejudice, to be a confirmation of my opinion, in the Greek it is thus, Whose coming or appearance is After the working or activity of Satan, with all power and Signs and wonders of a lie.
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Now it may seem very strange that perfect Tricks and Juggles, the Cheats of Hocus Pocus and Legerdemain should be called not only by the magnificent names of power and signs and wonders,
Now it may seem very strange that perfect Tricks and Juggles, the Cheats of Hocus Pocus and Legerdemain should be called not only by the magnificent names of power and Signs and wonders,
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because they tend to the confirmation and Establishment of the Kingdom of Darkness, or to the promotion and encrease of Satan's usurped rule and Soveraignty over the minds of men.
Because they tend to the confirmation and Establishment of the Kingdom of Darkness, or to the promotion and increase of Satan's usurped Rule and Sovereignty over the minds of men.
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First, As to their Causes, it is necessary they stould be such as plainly carry along with them, the marks and signatures of a supernatural power, otherwise they are not miracles but Tricks and Juggles.
First, As to their Causes, it is necessary they stould be such as plainly carry along with them, the marks and signatures of a supernatural power, otherwise they Are not Miracles but Tricks and Juggles.
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whereas the excellence of our Saviours miracles consisted in this, that setting aside his Doctrine, they themselves were so useful and beneficial to mankind, he healed Diseases, he cleansed Lepers,
whereas the excellence of our Saviors Miracles consisted in this, that setting aside his Doctrine, they themselves were so useful and beneficial to mankind, he healed Diseases, he cleansed Lepers,
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which was a very strong argument, that he had no ill design to bring any damage or prejudice to the world, (which is the whole tendency of Diabolical wonders) when all his miracles were so full of Love,
which was a very strong argument, that he had no ill Design to bring any damage or prejudice to the world, (which is the Whole tendency of Diabolical wonders) when all his Miracles were so full of Love,
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and men of rational and sober minds will easily conclude that these miracles are wrought in the name of Belzebub because they tend to the promotion of his interest,
and men of rational and Sobrium minds will Easily conclude that these Miracles Are wrought in the name of Belzebub Because they tend to the promotion of his Interest,
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then the Doctrine and the miracles do mutually confirm and strengthen one another, because by our Saviours invincible argument, it would be an absurd thing for the Devil to cast out himself,
then the Doctrine and the Miracles do mutually confirm and strengthen one Another, Because by our Saviors invincible argument, it would be an absurd thing for the devil to cast out himself,
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St. Paul seems to have foreseen that false Prophets might be and would be endued with a power of working real miracles and that the Devil might and would put on the appearance of an Angel of light,
Saint Paul seems to have foreseen that false prophets might be and would be endued with a power of working real Miracles and that the devil might and would put on the appearance of an Angel of Light,
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that is, he is nothing in himself, and to others he ought to be looked upon only as a sounding Brass, or a tinkling Cymbal, that is, we are not rashly to believe him,
that is, he is nothing in himself, and to Others he ought to be looked upon only as a sounding Brass, or a tinkling Cymbal, that is, we Are not rashly to believe him,
and since those effects which are sometimes in Scripture ascribed to the Devil, are yet indeed far above the efficiency of any created being, without the concurrence of the divine Power, cooperating with,
and since those effects which Are sometime in Scripture ascribed to the devil, Are yet indeed Far above the efficiency of any created being, without the concurrence of the divine Power, cooperating with,
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as well as very suitable to that Hypothesis which I have laid down, that God does sometimes endue false Prophets with a power of miracles, (and more than that with a perswasion that they speak the truth, which was the case of Zedekiah, and all the four hundred Prophets, that deceived Ahab ) the better to blind, harden,
as well as very suitable to that Hypothesis which I have laid down, that God does sometime endue false prophets with a power of Miracles, (and more than that with a persuasion that they speak the truth, which was the case of Zedekiah, and all the four hundred prophets, that deceived Ahab) the better to blind, harden,
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and deceive those who have resisted the force and evidence of reason, or who have either obstinately persisted in a wilful neglect of enquiry into truth,
and deceive those who have resisted the force and evidence of reason, or who have either obstinately persisted in a wilful neglect of enquiry into truth,
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and that he does sometimes not only permit, but actually employ the fallen Angels, and degenerate Spirits, to be the Ministers of his wrath and vengeance, which to conclude this business, I shall confirm by another instance.
and that he does sometime not only permit, but actually employ the fallen Angels, and degenerate Spirits, to be the Ministers of his wrath and vengeance, which to conclude this business, I shall confirm by Another instance.
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but now these Lyons seem to me not to have been real Lyons, but Devils in their shape, both because, I suppose, it will be hard to find so great a number of Lyons in those parts,
but now these Lyons seem to me not to have been real Lyons, but Devils in their shape, both Because, I suppose, it will be hard to find so great a number of Lyons in those parts,
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The third Instance is that of Absalom, to whose lying with his Father's Concubines in the face of the Sun, I have made God to concur by an express Act of his will.
The third Instance is that of Absalom, to whose lying with his Father's Concubines in the face of the Sun, I have made God to concur by an express Act of his will.
so that though Adultery, like other sorts of Injustice, be a very heinous thing, and because of the dismal Consequences of it, the worst sort of private Injustice that can be committed,
so that though Adultery, like other sorts of Injustice, be a very heinous thing, and Because of the dismal Consequences of it, the worst sort of private Injustice that can be committed,
yet it is still farther to be considered, that they were not Legitimae Uxores, but Concubinae; David had them not in Marriage properly so called, but in Concubinage only;
yet it is still farther to be considered, that they were not Legitimae Uxores, but Concubine; David had them not in Marriage properly so called, but in Concubinage only;
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for we must observe, that this fact of Absalom was a Judgment upon his Father David, for his Adultery with Bathshebah, the Wife of Uriah the Hittite; at which Wickedness of his, God was so heavily offended, that he sent him this Message by Nathan the Prophet, 2 Sam. 12. 11, 12. Thus saith the Lord,
for we must observe, that this fact of Absalom was a Judgement upon his Father David, for his Adultery with Bathsheba, the Wife of Uriah the Hittite; At which Wickedness of his, God was so heavily offended, that he sent him this Message by Nathan the Prophet, 2 Sam. 12. 11, 12. Thus Says the Lord,
For thou didst it secretly, but I will do this thing before all Israel, and before the Sun; which Wives are called Concubines, ch. 16. v. 22. and were probably the very same that were before the Concubines of Saul, c. 12. v. 8. where God by the Prophet Nathan upbraids David with his Bounty towards him;
For thou didst it secretly, but I will do this thing before all Israel, and before the Sun; which Wives Are called Concubines, changed. 16. v. 22. and were probably the very same that were before the Concubines of Saul, c. 12. v. 8. where God by the Prophet Nathan upbraids David with his Bounty towards him;
yet I would fain know upon supposition, that God enflam'd the Tyrannical humour of Nebuchadnezzar, why he might not also heighten the lustful disposition of Absalom, these being but two several sorts of Injustice,
yet I would fain know upon supposition, that God inflamed the Tyrannical humour of Nebuchadnezzar, why he might not also heighten the lustful disposition of Absalom, these being but two several sorts of Injustice,
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and the latter much less criminal than the former? besides, that this Adultery, though very heinous, being a breach of Duty to his Father, Loyalty to his King, and Justice to Mankind;
and the latter much less criminal than the former? beside, that this Adultery, though very heinous, being a breach of Duty to his Father, Loyalty to his King, and justice to Mankind;
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yet it does not seem to have been so heinous as that of Reuben, who went in unto his Father's Concubine Bilhah, Gen. 35. 22. because she by being substituted in the place of her Mistress, was to all intents and purposes in the nature of a lawful Wife,
yet it does not seem to have been so heinous as that of Reuben, who went in unto his Father's Concubine Bilhah, Gen. 35. 22. Because she by being substituted in the place of her Mistress, was to all intents and Purposes in the nature of a lawful Wife,
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and can be owing to nothing less than a supernatural Infatuation on all hands, that so grave a Counsellor as old Achitophel should give such Advice as this;
and can be owing to nothing less than a supernatural Infatuation on all hands, that so grave a Counsellor as old Ahithophel should give such advice as this;
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or the people of Israel, as if there had been no natural Turpitude, nor so much as customary indecency in the thing should flock together with an unanimous Consent and Approbation to so horrid,
or the people of Israel, as if there had been no natural Turpitude, nor so much as customary indecency in the thing should flock together with an unanimous Consent and Approbation to so horrid,
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and in the sight of all Israel; which things were yet, if you take them together, (and the last of them by its self) morally impossible to come to pass,
and in the sighed of all Israel; which things were yet, if you take them together, (and the last of them by its self) morally impossible to come to pass,
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if you will not turn all into an Allegory, which you will find it very hard for you to do, (and if you allegorize Absalom, you must do the same to David, and Bathshebah, and Uriah, to the Menaces of Nathan, and to the Birth, Reign,
if you will not turn all into an Allegory, which you will find it very hard for you to do, (and if you allegorise Absalom, you must do the same to David, and Bathsheba, and Uriah, to the Menaces of Nathan, and to the Birth, Reign,
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and you must allegorize all or none) you must be forced to confess, that there was more than a Divine permission requisite for the fulfilling of this Prophecy,
and you must allegorise all or none) you must be forced to confess, that there was more than a Divine permission requisite for the fulfilling of this Prophecy,
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whence God, as being the cause of that necessity by which it was done, takes the whole Action upon himself, c. 12. v. 12. For thou didst it secretly, (speaking of the matter of Uriah) but I will do this thing before all Israel, and before the Sun.
whence God, as being the cause of that necessity by which it was done, Takes the Whole Actium upon himself, c. 12. v. 12. For thou didst it secretly, (speaking of the matter of Uriah) but I will do this thing before all Israel, and before the Sun.
so according to my Hypothesis they are all very just and reasonable in themselves, as being only punishments to the several Parties for their respective Sins;
so according to my Hypothesis they Are all very just and reasonable in themselves, as being only punishments to the several Parties for their respective Sins;
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for Achitophel, Absalom, and the people that followed after him, besides other Sins, of which we can give no account, had all of them forfeited their Loyalty and Fealty to their lawful King,
for Ahithophel, Absalom, and the people that followed After him, beside other Sins, of which we can give no account, had all of them forfeited their Loyalty and Fealty to their lawful King,
as it does not appear but they were, for want of a better expedient, because we know nothing of the persons at this distance of time, we must lay the cause upon their Adultery,
as it does not appear but they were, for want of a better expedient, Because we know nothing of the Persons At this distance of time, we must lay the cause upon their Adultery,
though Custom sometimes hath dispensed with it, there being no question, but by that Text in Levit. 18. 18. Neither shalt thou take a Wife to her Sister to vex her, to uncover her nakedness, besides the other in her life time:
though Custom sometime hath dispensed with it, there being no question, but by that Text in Levit. 18. 18. Neither shalt thou take a Wife to her Sister to vex her, to uncover her nakedness, beside the other in her life time:
but if this will not satisfie them, I think it is no unreasonable presumption to suppose they might be guilty of many other Sins, sufficient to provoke God to cause them to be a spectacle of so publick shame.
but if this will not satisfy them, I think it is no unreasonable presumption to suppose they might be guilty of many other Sins, sufficient to provoke God to cause them to be a spectacle of so public shame.
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as if they were concluded •nder an irreversible estate, whether this be my opinion of all those people, who were the spectators of such a strangely abominable, and loathsom Scene:
as if they were concluded •nder an irreversible estate, whither this be my opinion of all those people, who were the spectators of such a strangely abominable, and loathsome Scene:
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but that it is more reasonable, from the general goodness with which most of the Instances of Divine Providence are interwoven, to believe that he would not deal so severely with so vast a number together;
but that it is more reasonable, from the general Goodness with which most of the Instances of Divine Providence Are interwoven, to believe that he would not deal so severely with so vast a number together;
because such a continuance upon that presumption is the greater provocation to Almighty God, and makes it more to be feared when he does visit us, that he will not remove his heavy hand any more.
Because such a Continuance upon that presumption is the greater provocation to Almighty God, and makes it more to be feared when he does visit us, that he will not remove his heavy hand any more.
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it creates an alienation of Affection in Men to their lawful Wives, with whom, because the Laws and the Interests of all Societies have obliged them inseparably to live,
it creates an alienation of Affection in Men to their lawful Wives, with whom, Because the Laws and the Interests of all Societies have obliged them inseparably to live,
and besides that, virtuous Courses by the sad experience of those that are wicked and sinful, have always been attended with the greatest outward prosperity, health, and vigour;
and beside that, virtuous Courses by the sad experience of those that Are wicked and sinful, have always been attended with the greatest outward Prosperity, health, and vigour;
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he has implanted in our Natures a love and admiration of Goodness, he has given us a tender Principle within to be the Guide and Counsellor of our Actions, that naturally feels a sensible regret and pain from every thing that is base to others,
he has implanted in our Nature's a love and admiration of goodness, he has given us a tender Principle within to be the Guide and Counsellor of our Actions, that naturally feels a sensible regret and pain from every thing that is base to Others,
since they are willfully blind against their truest Interest, and put such an open affront upon him, who has with so much goodness and tenderness so carefully provided for it,
since they Are wilfully blind against their Truest Interest, and put such an open affront upon him, who has with so much Goodness and tenderness so carefully provided for it,
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and to run on headlong with an impetuous rage and fury upon the mutual destruction of one another? If we will not see our interest when it lies so plainly before us, we are not certainly to blame Almighty God,
and to run on headlong with an impetuous rage and fury upon the mutual destruction of one Another? If we will not see our Interest when it lies so plainly before us, we Are not Certainly to blame Almighty God,
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if upon so great a provocation to him, and so many wilful affronts and abuses put upon our selves, he shall at length remove it perfectly out of our sight,
if upon so great a provocation to him, and so many wilful affronts and Abuses put upon our selves, he shall At length remove it perfectly out of our sighed,
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It is very foolish to make the loathsomeness or uncleanness of Adultery, that is, its grating upon a modest fancy or Imagination, a reason why God may not in some cases concur to it,
It is very foolish to make the loathsomeness or uncleanness of Adultery, that is, its grating upon a modest fancy or Imagination, a reason why God may not in Some cases concur to it,
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for the Physical circumstances of Adultery, and of a lawful Bed are the same, only all the difference is that in one case there is a violence done to the undoubted right and property of another;
for the Physical Circumstances of Adultery, and of a lawful Bed Are the same, only all the difference is that in one case there is a violence done to the undoubted right and property of Another;
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but in the other there is not, in the one the order and government of the world, upon which all humane affairs have a necessary dependance, is disturbed,
but in the other there is not, in the one the order and government of the world, upon which all humane affairs have a necessary dependence, is disturbed,
It may seem very unsavoury to a squeemish apprehension, that the divine substance which pervades all things, should be coextended to every Jakes and Dunghill, to every rank Brothel-house or fulsome stew, that he should be as it were a spectatour, at the lascivious dances of the Luperci, or at the more execrable Conventicles of the Bacchanalia, that he should fill that Theatre where men are thrown to be devoured by Beasts,
It may seem very unsavoury to a squeemish apprehension, that the divine substance which pervades all things, should be coextended to every Jakes and Dunghill, to every rank Brothel-house or fulsome stew, that he should be as it were a spectator, At the lascivious dances of the Luperci, or At the more execrable Conventicles of the Bacchanalia, that he should fill that Theatre where men Are thrown to be devoured by Beasts,
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that they are committed in the divine presence, and that we do those things, as it were in the company of God Almighty, of which in the presence of many of our fellow Creatures we should be horribly ashamed;
that they Are committed in the divine presence, and that we do those things, as it were in the company of God Almighty, of which in the presence of many of our fellow Creatures we should be horribly ashamed;
as to think that he is intimately present to all our actions, and all our thoughts, all the most secret designs and Imaginations of our hearts, of whose power we have most reason to be afraid;
as to think that he is intimately present to all our actions, and all our thoughts, all the most secret designs and Imaginations of our hearts, of whose power we have most reason to be afraid;
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the transcendent excellence and perfection of whose nature does rightfully challenge the utmost respect and veneration from us, to whose goodness we are most obliged,
the transcendent excellence and perfection of whose nature does rightfully challenge the utmost respect and veneration from us, to whose Goodness we Are most obliged,
To be reflecting frequently within our selves in the language of the Psalmist, Psal. 139. v. 7, 8, &c. Whither shall I go from thy Spirit? or whither shall I flee from thy presence? If I ascend up into Heaven thou art there,
To be reflecting frequently within our selves in the language of the Psalmist, Psalm 139. v. 7, 8, etc. Whither shall I go from thy Spirit? or whither shall I flee from thy presence? If I ascend up into Heaven thou art there,
In him (that is, in the large comprehension of the divine extension or space) we live and move and have our being, which notion if we always take care to preserve waking in our minds, we shall not fail to behave our selves as Seneca somewhere in his Epistles has prescribed, Epist. 10. Sic vive cum hominibus tanquam Deus videat,
In him (that is, in the large comprehension of the divine extension or Molle) we live and move and have our being, which notion if we always take care to preserve waking in our minds, we shall not fail to behave our selves as Senecca somewhere in his Epistles has prescribed, Epistle 10. Sic vive cum hominibus tanquam Deus Videat,
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I come now to the last instance which is of Judas Iscariot, in which I shall not engage my self at present in the famous Controversie of future Contingences;
I come now to the last instance which is of Judas Iscariot, in which I shall not engage my self At present in the famous Controversy of future Contingences;
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Secondly, There was a Typical necessity that his name should be Judas, because it was by Judah's advice that Joseph was sold into Egypt for twenty Pieces of Silver,
Secondly, There was a Typical necessity that his name should be Judas, Because it was by Judah's Advice that Joseph was sold into Egypt for twenty Pieces of Silver,
as our Saviour by Judas was betray'd for thirty, and all men grant that the first of these events was Typical of the latter, which was also the reason why Joseph and the blessed Virgin were warned by the Angel to fly into Egypt with the Child Jesus, Matth. 2. 15. To avoid the rage and Tyranny of Herod, rather than into any other Country, that it might be fulfilled which was spoken by the Prophet Hosea, c. 11. v. 1. NONLATINALPHABET, Out of Egypt have I called my Son, whose going into Egypt, and consequently his calling out of it, depended only upon Typical reasons, that he might answer the like event of Joseph, and that by this he might signifie his calling us out of that spiritual Bondage, of which Egypt was a Symbol, into the glorious liberty of the Sons of God.
as our Saviour by Judas was betrayed for thirty, and all men grant that the First of these events was Typical of the latter, which was also the reason why Joseph and the blessed Virgae were warned by the Angel to fly into Egypt with the Child jesus, Matthew 2. 15. To avoid the rage and Tyranny of Herod, rather than into any other Country, that it might be fulfilled which was spoken by the Prophet Hosea, c. 11. v. 1., Out of Egypt have I called my Son, whose going into Egypt, and consequently his calling out of it, depended only upon Typical Reasons, that he might answer the like event of Joseph, and that by this he might signify his calling us out of that spiritual Bondage, of which Egypt was a Symbol, into the glorious liberty of the Sons of God.
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The second Assertion I prove from those words of St. John's Gospel, c. 13. v. 27. And after the Sop Satan entered into him, that is, he was actuated by an evil Spirit of Envy, and Madness;
The second Assertion I prove from those words of Saint John's Gospel, c. 13. v. 27. And After the Sop Satan entered into him, that is, he was actuated by an evil Spirit of Envy, and Madness;
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and immediately went forth in a turbulent and outragious humour, to sell his Lord and Master to his Enemies the Jews, that by Satan such a violent spirit of anger and revenge is signified will not I suppose, by any be denyed;
and immediately went forth in a turbulent and outrageous humour, to fell his Lord and Master to his Enemies the jews, that by Satan such a violent Spirit of anger and revenge is signified will not I suppose, by any be denied;
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which manifestly implies that he was at least more than consenting to it, not that this Sop is to be looked upon in the nature of an efficient or instrumental cause, any more than spittle was a cause of restoring the blind man to his sight;
which manifestly Implies that he was At least more than consenting to it, not that this Sop is to be looked upon in the nature of an efficient or instrumental cause, any more than spittle was a cause of restoring the blind man to his sighed;
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but together with the delivery of this there was a concurrence of the Divine Power, by which the Devil, that is a Spirit of masterless and ungovernable rage, immediately entered into him, which is very agreeable to the Language of the Scripture, very consonant to my Hypothesis and to reason to suppose,
but together with the delivery of this there was a concurrence of the Divine Power, by which the devil, that is a Spirit of masterless and ungovernable rage, immediately entered into him, which is very agreeable to the Language of the Scripture, very consonant to my Hypothesis and to reason to suppose,
if you consider how bad a man Judas had always been, St. John's own Character of him, is, that he was a Thief, John 12. 6. And you may add safely that he was an Hypocrite too, otherwise he had never pretended to be a Disciple, nay, which is more than all this, the Devil had already put it into his heart to betray his Master, John 13. 2. And he had actually covenanted with the chief Priests for thirty pieces of Silver, Matth. 26. 14, 15. So that after all this it was no wonder,
if you Consider how bad a man Judas had always been, Saint John's own Character of him, is, that he was a Thief, John 12. 6. And you may add safely that he was an Hypocrite too, otherwise he had never pretended to be a Disciple, nay, which is more than all this, the devil had already put it into his heart to betray his Master, John 13. 2. And he had actually covenanted with the chief Priests for thirty Pieces of Silver, Matthew 26. 14, 15. So that After all this it was no wonder,
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or of one of his Missionaries be to be understood) that the same effect should seem to be ascribed to God and to the Devil, to Christ who gave the Sop,
or of one of his Missionaries be to be understood) that the same Effect should seem to be ascribed to God and to the devil, to christ who gave the Sop,
because in this case one may be considered as the impulsive cause, the other as the immediate Instrument, Satan necessitated Judas, by God commissioned or employed Satan, as it is said in the case of David, 2 Sam. 24. 1. That the anger of the Lord was kindled against Israel,
Because in this case one may be considered as the impulsive cause, the other as the immediate Instrument, Satan necessitated Judas, by God commissioned or employed Satan, as it is said in the case of David, 2 Sam. 24. 1. That the anger of the Lord was kindled against Israel,
and he moved David against them, to say, go number Israel and Judah, and yet notwithstanding, 1 Chron. 21. 1. Satan stood up against Israel and provoked David to number Israel, where by the way it is an unpardonable presumption in Junius and Tremellius, who have inserted the word Adversarius into the body of their Translation of the former place, to make it answer the more exactly with the latter.
and he moved David against them, to say, go number Israel and Judah, and yet notwithstanding, 1 Chronicles 21. 1. Satan stood up against Israel and provoked David to number Israel, where by the Way it is an unpardonable presumption in Junius and Tremellius, who have inserted the word Adversarius into the body of their translation of the former place, to make it answer the more exactly with the latter.
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The words of their Translation are these, Perrexit autem ira Jehovae accendi in Israelitas, quum incitasset Adversarius Davidem in eos, dicendo, age, numera Israelem & Jehudam.
The words of their translation Are these, Perrexit autem ira Jehovae accendi in Israelitas, Whom incitasset Adversarius Davidem in eos, dicendo, age, numera Israel & Jehudam.
and indeed without a supernatural Fatality, it is impossible to suppose that David the man after God's own heart, who was used to put so great confidence in his God,
and indeed without a supernatural Fatality, it is impossible to suppose that David the man After God's own heart, who was used to put so great confidence in his God,
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as if he doubted the power of the Almighty for the future, or had forgotten what signal deliverances had been wrought for him, by such inconsiderable and weak Instruments as in which no humane expectation could be placed,
as if he doubted the power of the Almighty for the future, or had forgotten what signal Deliverances had been wrought for him, by such inconsiderable and weak Instruments as in which no humane expectation could be placed,
and all this notwithstanding the dissuasions of Joab and of the Captains of the Host, who all unanimously addressed themselves to him to divert him from so fatal an intention, 2 Sam. 24. 4. But it is said the King's word prevailed,
and all this notwithstanding the dissuasions of Joab and of the Captains of the Host, who all unanimously addressed themselves to him to divert him from so fatal an intention, 2 Sam. 24. 4. But it is said the King's word prevailed,
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and notwithstanding the apparent unreasonableness and ingratitude of the thing, yet there being no express law of God against it, the King was of necessity to be obey'd:
and notwithstanding the apparent unreasonableness and ingratitude of the thing, yet there being no express law of God against it, the King was of necessity to be obeyed:
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and being altogether insensible of that divine Judgment by which they were violently compelled to what they did, they imputed the whole action entirely to themselves;
and being altogether insensible of that divine Judgement by which they were violently compelled to what they did, they imputed the Whole actium entirely to themselves;
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For the instance of St. Peter, the circumstances with which that story is related in St. Matthews Gospel will sufficiently evince what I have affirmed to be true, Matth. 26. from the thirty first, to the thirty sixth verse we have these words, Then saith Jesus unto them, (the Disciples) all ye shall be offended because of me this Night.
For the instance of Saint Peter, the Circumstances with which that story is related in Saint Matthews Gospel will sufficiently evince what I have affirmed to be true, Matthew 26. from the thirty First, to the thirty sixth verse we have these words, Then Says jesus unto them, (the Disciples) all you shall be offended Because of me this Night.
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For it is written I will smite the Shepherd and the Sheep of the Flock shall be scattered abroad — Peter answered and said unto him though all men shall be offended because of thee,
For it is written I will smite the Shepherd and the Sheep of the Flock shall be scattered abroad — Peter answered and said unto him though all men shall be offended Because of thee,
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It will be worth our while to set down all the Circumstances of this Transaction as they are related by St. Matthew, c. 26. v. 37. He took with him Peter,
It will be worth our while to Set down all the circumstances of this Transaction as they Are related by Saint Matthew, c. 26. v. 37. He took with him Peter,
The two Sons of Zebedee were James, and John, the Disciple whom Jesus loved, and his taking these three asunder from the rest of the Disciples at that time, was an argument of a particular favour and esteem for them above the rest;
The two Sons of Zebedee were James, and John, the Disciple whom jesus loved, and his taking these three asunder from the rest of the Disciples At that time, was an argument of a particular favour and esteem for them above the rest;
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and being done, immediately after they had all obliged themselves in so solemn a manner to stick by him, it is an infallible Sign, that he thought their intentions real,
and being done, immediately After they had all obliged themselves in so solemn a manner to stick by him, it is an infallible Signen, that he Thought their intentions real,
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Accordingly we find one of them so mindful of his promise, and inspired with so affectionate a Zeal for the safety and defence of his Master, v. 47. that when Judas, one of the Twelve, came with a great Multitude with Swords and Staves from the chief Priests and Elders of the people to apprehend him,
Accordingly we find one of them so mindful of his promise, and inspired with so affectionate a Zeal for the safety and defence of his Master, v. 47. that when Judas, one of the Twelve, Come with a great Multitude with Swords and Staves from the chief Priests and Elders of the people to apprehend him,
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and who should this Disciple be but Peter himself, who seems to have done this in pursuance of that Resolution which he had so lately made? John 18. 10. Then Simon Peter having a Sword drew it,
and who should this Disciple be but Peter himself, who seems to have done this in pursuance of that Resolution which he had so lately made? John 18. 10. Then Simon Peter having a Sword drew it,
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Neither was this all, but when all the Disciples forsook him and fled, Mat. 26. 8. yet Peter still followed him afar off unto the high Priest's Palace,
Neither was this all, but when all the Disciples forsook him and fled, Mathew 26. 8. yet Peter still followed him afar off unto the high Priest's Palace,
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or thought of any such resolution, though he had but newly made it, it came to pass, v. 69. ad 74. That as Peter sate without in the Palace, a Damsel came to him, saying, thou also wast with Jesus of Galilee;
or Thought of any such resolution, though he had but newly made it, it Come to pass, v. 69. and 74. That as Peter sat without in the Palace, a Damsel Come to him, saying, thou also wast with jesus of Galilee;
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but on the contrary, rather than confess him, should with such horrid Oaths and Imprecations impiously perjure and forswear himself? Or is it not more likely, that he had indeed forgot his promise to that degree, that he knew not the Man,
but on the contrary, rather than confess him, should with such horrid Oaths and Imprecations impiously perjure and forswear himself? Or is it not more likely, that he had indeed forgotten his promise to that degree, that he knew not the Man,
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and if you grant thus much, it will be no hard matter to conceive, that he might speak truth also when he said, I know not what thou sayest, and I know not the Man.
and if you grant thus much, it will be no hard matter to conceive, that he might speak truth also when he said, I know not what thou Sayest, and I know not the Man.
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wherefore his Heart smote him, as David 's did, when he had numbred the people, And he went out, and wept bitterly, which is another very strange and sudden alteration, from the cutting of Malchus his Ear, to such an obstinate denial of his Lord;
Wherefore his Heart smote him, as David is did, when he had numbered the people, And he went out, and wept bitterly, which is Another very strange and sudden alteration, from the cutting of Malchus his Ear, to such an obstinate denial of his Lord;
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and to resist any temptation how great soever, not considering that humane Frailty is so far from being able to maintain so great a Combat by its own strength, that setting aside the assistances of Grace, without which no such Conflict can be successfully managed, the very ordinary powers of Nature are at God's disposal,
and to resist any temptation how great soever, not considering that humane Frailty is so Far from being able to maintain so great a Combat by its own strength, that setting aside the assistances of Grace, without which no such Conflict can be successfully managed, the very ordinary Powers of Nature Are At God's disposal,
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It is observable therefore, that as the desertion of ten of them; (for Judas is not now to be reckoned) and the denial of Peter was an effect of their presumption:
It is observable Therefore, that as the desertion of ten of them; (for Judas is not now to be reckoned) and the denial of Peter was an Effect of their presumption:
Upon the whole matter I make no scruple to affirm, That the denial of Peter three several times, the Maidens and others giving him so many occasions by their Interrogatories to do it,
Upon the Whole matter I make no scruple to affirm, That the denial of Peter three several times, the Maidens and Others giving him so many occasions by their Interrogatories to do it,
for it is said, That Satan entred into him as he did into David; but yet as in the instance of David, it was no less true, that the Lord moved him to number the people, by which it must be meant, either that the Lord imployed Satan as his Instrument to harden the Heart,
for it is said, That Satan entered into him as he did into David; but yet as in the instance of David, it was no less true, that the Lord moved him to number the people, by which it must be meant, either that the Lord employed Satan as his Instrument to harden the Heart,
and it is added from our Saviour's own mouth immediately after, speaking to Judas as he was going out, NONLATINALPHABET That thou doest, do quickl•, John 13. 27. Which words, what are they else but the Divine Will imbodied in an articulate sound,
and it is added from our Saviour's own Mouth immediately After, speaking to Judas as he was going out, That thou dost, do quickl•, John 13. 27. Which words, what Are they Else but the Divine Will embodied in an articulate found,
and hurrying him on with an impatient madness to the execution of his treacherous Design? For there is still this difference betwixt the case of Judas, and that of Peter and of David already mentioned, that the two latter had no foregoing design to do what they did of themselves;
and hurrying him on with an impatient madness to the execution of his treacherous Design? For there is still this difference betwixt the case of Judas, and that of Peter and of David already mentioned, that the two latter had no foregoing Design to do what they did of themselves;
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But now whereas I have affirmed that one Judas, and that this very Judas Iscariot was beforehand designed and pitched upon by Divine providence to betray his Master, I will now add, that he was the rather pitched upon,
But now whereas I have affirmed that one Judas, and that this very Judas Iscariot was beforehand designed and pitched upon by Divine providence to betray his Master, I will now add, that he was the rather pitched upon,
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and therefore the scarlet Wool, Cedar Wood, and Hyssop, which were the Materials made use of in the lustration of it, were to denote partly the heinousness of Sin in general, which cannot be expiated but by Blood, which was the meaning of the scarlet Wool,
and Therefore the scarlet Wool, Cedar Wood, and Hyssop, which were the Materials made use of in the lustration of it, were to denote partly the heinousness of since in general, which cannot be expiated but by Blood, which was the meaning of the scarlet Wool,
partly that Pride or haughtiness of Mind, of which the Cedar Tree, by reason of its usual height, was a very fit and proper Emblem, which was the cause or occasion why this Disease was inflicted;
partly that Pride or haughtiness of Mind, of which the Cedar Tree, by reason of its usual height, was a very fit and proper Emblem, which was the cause or occasion why this Disease was inflicted;
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and partly that Humility, that pious Meekness and equability of Spirit, to which the diseased party was warned by this way of expiation to return, the Hyssop being to a very Proverb the most humble and despicable of all kind of Plants whatsoever, 1 King. 4. 33. And he (Solomon) spake of Trees, from the Cedar-tree that is in Lebanon, even unto the Hyssop that springeth out of the Wall.
and partly that Humility, that pious Meekness and equability of Spirit, to which the diseased party was warned by this Way of expiation to return, the Hyssop being to a very Proverb the most humble and despicable of all kind of Plants whatsoever, 1 King. 4. 33. And he (Solomon) spoke of Trees, from the Cedar tree that is in Lebanon, even unto the Hyssop that springs out of the Wall.
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What fitter name therefore could there be than this, for him who was so black a Traytor to his Master and his Friend, who was himself so bad a Man, and was to dip his hands in the Blood of God?
What fitter name Therefore could there be than this, for him who was so black a Traitor to his Master and his Friend, who was himself so bad a Man, and was to dip his hands in the Blood of God?
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Our Saviour was entertained at the House of one Simon, who is by St. Luke called NONLATINALPHABET, Simon the Pharisee; but by St. Matthew, c. 26. v. 6. and by St. Mark, c. 14. v. 3. NONLATINALPHABET, the Leper;
Our Saviour was entertained At the House of one Simon, who is by Saint Lycia called, Simon the Pharisee; but by Saint Matthew, c. 26. v. 6. and by Saint Mark, c. 14. v. 3., the Leper;
so as they might not both well enough be understood of the same person, though other circumstances of the Story in all the Evangelists had not been so exactly the same as they are:
so as they might not both well enough be understood of the same person, though other Circumstances of the Story in all the Evangelists had not been so exactly the same as they Are:
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for it was he that made that envious, or rather covetous and selfish Objection, when the good Woman poured her precious Ointment upon the Head and Feet of our Lord, John 12. 5. Why was not this Ointment sold for three hundred pence,
for it was he that made that envious, or rather covetous and selfish Objection, when the good Woman poured her precious Ointment upon the Head and Feet of our Lord, John 12. 5. Why was not this Ointment sold for three hundred pence,
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as I have said, the same exactly with NONLATINALPHABET, being the Sirname given to their Family, as is probable some Ages before, but upon what particular occasion, cannot now be determined:
as I have said, the same exactly with, being the Surname given to their Family, as is probable Some Ages before, but upon what particular occasion, cannot now be determined:
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For Segirouth, or Segiroutha, in the Chaldee Dialect, which was in those days much better understood than the present Hebrew, signifies the Leprosie, to which it is but adding the Greek Termination significative of a Person,
For Segirouth, or Segiroutha, in the Chaldee Dialect, which was in those days much better understood than the present Hebrew, signifies the Leprosy, to which it is but adding the Greek Termination significative of a Person,
and you have without any more ado the very word NONLATINALPHABET, and besides, a plain demonstration that Judas was the Son of that Simon who is called • NONLATINALPHABET, the Leper, which is nothing else but the Greek interpretation of NONLATINALPHABET, the Iscariot, Mat. 10. 4. Mar. 3. 18. As likewise in the number of the Apostles we find mention of NONLATINALPHABET, Simon the Cananite, or rather the Cananite, by the same way of Analogy, that is, by adding the Greek Termination, which is expressive of a Person to the Hebrew word Kanna, as appears from this, that the same Disciple is by St. Luke called NONLATINALPHABET, Acts 1. 13. which is exactly the rendition of the Hebrew Kanna, Exod. 20. 5. and in other places.
and you have without any more ado the very word, and beside, a plain demonstration that Judas was the Son of that Simon who is called •, the Leper, which is nothing Else but the Greek Interpretation of, the Iscariot, Mathew 10. 4. Mar. 3. 18. As likewise in the number of the Apostles we find mention of, Simon the Canaanite, or rather the Canaanite, by the same Way of Analogy, that is, by adding the Greek Termination, which is expressive of a Person to the Hebrew word Kanna, as appears from this, that the same Disciple is by Saint Lycia called, Acts 1. 13. which is exactly the rendition of the Hebrew Kanna, Exod 20. 5. and in other places.
Which conjecture of mine concerning Judas Iscariot, is strangely confirmed by Beza 's excellent M. S. being the same that he afterwards bestowed upon the publick Library of the University of Cambridge, which reads this Name all along through the Gospels of Matthew, Mark, and Luke, a little more near to the Chaldee Segirouth, NONLATINALPHABET (perhaps for NONLATINALPHABET);
Which conjecture of mine Concerning Judas Iscariot, is strangely confirmed by Beza is excellent M. S. being the same that he afterwards bestowed upon the public Library of the university of Cambridge, which reads this Name all along through the Gospels of Matthew, Mark, and Lycia, a little more near to the Chaldee Segirouth, (perhaps for);
for NONLATINALPHABET, the corruption arising from the extream likeness of Σ and K in the Majuscular Greek Character, by which it happen'd that the K was twice repeated by some negligent Transcriber,
for, the corruption arising from the extreme likeness of Σ and K in the Majuscular Greek Character, by which it happened that the K was twice repeated by Some negligent Transcriber,
as in Thucydides, NONLATINALPHABET, are those who descended from the Athenian Planters, and so in that of Virgil, — Belus & omnes A Belo orti — That is, Belus & omnes Belidae — NONLATINALPHABET.
as in Thucydides,, Are those who descended from the Athenian Planters, and so in that of Virgil, — Belus & omnes A Belo orti — That is, Belus & omnes Belidae —.
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I shall conclude this matter with reflecting upon a Note of Drusius upon Joh. 6. 71. upon these words, Judam Simonis; Theophylactus, saith he, videtur legisse, NONLATINALPHABET, nam alt Judam alio nomine Simonem appellatum fuisse, falsum nam fuit Simonis Filius.
I shall conclude this matter with reflecting upon a Note of Drusius upon John 6. 71. upon these words, Judaism Simonis; Theophylactus, Says he, videtur legisse,, nam alt Judaism Alio nomine Simonem appellatum Fuisse, falsum nam fuit Simonis Filius.
Theophylact had read in some other History of those Times not now extant, or in some other Author who had borrowed it from thence, of one Simon Iscariot, for that was his proper Name, being the same with NONLATINALPHABET, the Leper; and then thinking with himself that Judas was always called in Scripture Iscariot, and looking upon this as a name peculiar to his person, not the Sirname of his Family,
Theophylact had read in Some other History of those Times not now extant, or in Some other Author who had borrowed it from thence, of one Simon Iscariot, for that was his proper Name, being the same with, the Leper; and then thinking with himself that Judas was always called in Scripture Iscariot, and looking upon this as a name peculiar to his person, not the Surname of his Family,
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and is withall so strange a confirmation of that Etymon which I have given of the name Iscariot, that I conclude without any more ado, that NONLATINALPHABET and NONLATINALPHABET are certainly the same, that it was the common name of his Family, not proper to his Person,
and is withal so strange a confirmation of that Etymon which I have given of the name Iscariot, that I conclude without any more ado, that and Are Certainly the same, that it was the Common name of his Family, not proper to his Person,
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and when I compare it with the frigid and farfetcht conceits of Zacharias Chrysopolitanus, Theodore Beza, Camero, Drusius, Caninius, Grotius, Dr. Lightfoot, and others, I can hardly forbear paying my acknowledgments to the Divine Goodness for so useful a Discovery in the same Language, in which our Saviour did it in behalf of his Disciples, a few contemptible Fishermen,
and when I compare it with the frigid and farfetched conceits of Zacharias Chrysopolitanus, Theodore Beza, Chamber, Drusius, Caninius, Grotius, Dr. Lightfoot, and Others, I can hardly forbear paying my acknowledgments to the Divine goodness for so useful a Discovery in the same Language, in which our Saviour did it in behalf of his Disciples, a few contemptible Fishermen,
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and Handicraft Mechanicks, to whom God by him had revealed those Mysteries which were unknown to the Sages and Rabbins of the world, Matth. 11. 25, 26. NONLATINALPHABET.
and Handicraft Mechanics, to whom God by him had revealed those Mysteres which were unknown to the Sages and Rabbis of the world, Matthew 11. 25, 26..
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It is no wonder therefore, when there were few or none of the Egyptians but what were more or less concerned in oppressing the Israelites, and imposing those intolerable Burthens upon them;
It is no wonder Therefore, when there were few or none of the egyptians but what were more or less concerned in oppressing the Israelites, and imposing those intolerable Burdens upon them;
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they are the words of St. Paul, Rom. 11. 25. I would not, Brethren, that ye should be ignorant of this Mystery (lest you should be wise in your own conceits) that blindness in part is happened to Israel, until the fulness of the Gentiles be come in:
they Are the words of Saint Paul, Rom. 11. 25. I would not, Brothers, that you should be ignorant of this Mystery (lest you should be wise in your own conceits) that blindness in part is happened to Israel, until the fullness of the Gentiles be come in:
But yet we must not think that this was the only reason, and that God, out of no consideration but only his own Arbitrary choice, did prefer the Gentiles before the Jews;
But yet we must not think that this was the only reason, and that God, out of no consideration but only his own Arbitrary choice, did prefer the Gentiles before the jews;
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but it depended originally upon the wilful and voluntary Transgressions of the Jewish Nation, on whom God had in vain bestowed the most particular and signal Marks of his favour.
but it depended originally upon the wilful and voluntary Transgressions of the Jewish nation, on whom God had in vain bestowed the most particular and signal Marks of his favour.
And when he did come, he spent the time of his Sojourning upon Earth among his Countrymen the Jews, it was among them he preached, among them he wrought his Miracles, among them he spake by their own confession as never Man spake,
And when he did come, he spent the time of his Sojourning upon Earth among his Countrymen the jews, it was among them he preached, among them he wrought his Miracles, among them he spoke by their own Confessi as never Man spoke,
and what he did himself, that he recommended also in his Instructions to the practice of the Disciples when he sent them abroad, Matth. 10. 5, 6. Go not into the way of the Gentiles,
and what he did himself, that he recommended also in his Instructions to the practice of the Disciples when he sent them abroad, Matthew 10. 5, 6. Go not into the Way of the Gentiles,
which Instructions were afterwards exactly observed by the Apostles, who did not exercise their Apostleship among the Gentiles, 'till such time as they had first been rejected of the Jews, Acts 13. 45, 46, 47. But when the Jews, filled with envy, spake against those things which were spoken by Paul, contradicting and blaspheming;
which Instructions were afterwards exactly observed by the Apostles, who did not exercise their Apostleship among the Gentiles, till such time as they had First been rejected of the jews, Acts 13. 45, 46, 47. But when the jews, filled with envy, spoke against those things which were spoken by Paul, contradicting and blaspheming;
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Lo, we turn to the Gentiles, for so hath the Lord commanded us, saying I have set thee to be a light of the Gentiles, that thou shouldest be for Salvation unto the ends of the Earth.
Lo, we turn to the Gentiles, for so hath the Lord commanded us, saying I have Set thee to be a Light of the Gentiles, that thou Shouldst be for Salvation unto the ends of the Earth.
The Jews for many ages before were in expectation of Messias to come, and it appears by several passages up and down in the Gospels, that he was expected at that very time when our Saviour appeared upon Earth:
The jews for many ages before were in expectation of Messias to come, and it appears by several passages up and down in the Gospels, that he was expected At that very time when our Saviour appeared upon Earth:
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which appears among other things from Herod's cruel Edict for the slaying the Male-Children in Bethlehem and in all the Coasts thereof from two years old and under, with a design among them to have slain the King of the Jews, Matth. 2. 16. that is, the Messias that was to come, which proves plainly what notion the Jews had at that time of the Messias, besides that it would have been a ridiculous piece of Cruelty,
which appears among other things from Herod's cruel Edict for the slaying the Male children in Bethlehem and in all the Coasts thereof from two Years old and under, with a Design among them to have slave the King of the jews, Matthew 2. 16. that is, the Messias that was to come, which Proves plainly what notion the jews had At that time of the Messias, beside that it would have been a ridiculous piece of Cruelty,
for Herod to have done what he did upon any other supposition, than that the Kingdom of the Messias was a Kingdom of this world, that so by slaying of him he might secure the Soveraignty to himself and his Posterity for ever, which was no question his design.
for Herod to have done what he did upon any other supposition, than that the Kingdom of the Messias was a Kingdom of this world, that so by slaying of him he might secure the Sovereignty to himself and his Posterity for ever, which was no question his Design.
When therefore the Jews found themselves so much disappointed, in a mean, mechanick and obscure person, the Son of Joseph the Carpenter laying claim to so August a Title as that of the Messias; and yet notwithstanding making no pretences to a temporal Kingdom,
When Therefore the jews found themselves so much disappointed, in a mean, mechanic and Obscure person, the Son of Joseph the Carpenter laying claim to so August a Title as that of the Messias; and yet notwithstanding making no pretences to a temporal Kingdom,
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and instead thereof preaching obedience to Caesar, and those that were commissioned and employed by him, this was a mighty prejudice against him, that he could not be the person designed;
and instead thereof preaching Obedience to Caesar, and those that were commissioned and employed by him, this was a mighty prejudice against him, that he could not be the person designed;
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The second Prejudice was taken from his Parentage, they expected a Messias of the house of David, but Joseph the Carpenter, whose reputed Son our Saviour was,
The second Prejudice was taken from his Parentage, they expected a Messias of the house of David, but Joseph the Carpenter, whose reputed Son our Saviour was,
though he were of the Tribe of Judah, yet he was either not known to be of the Lineage of David, or it was not thought likely that so mean a Sprout of the Davidical Stock, should bestow the so much talked of,
though he were of the Tribe of Judah, yet he was either not known to be of the Lineage of David, or it was not Thought likely that so mean a Sprout of the Davidical Stock, should bestow the so much talked of,
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yet still they would be saying, Matth. 13. 55, Is not this the Carpenters Son? And Mark 6. 3, Is not this the Carpenter the Son of Mary? As if it were impossible he should be the Messias, the Christ, the great King and Prophet that was to come among them, who was so poorly descended,
yet still they would be saying, Matthew 13. 55, Is not this the Carpenters Son? And Mark 6. 3, Is not this the Carpenter the Son of Mary? As if it were impossible he should be the Messias, the christ, the great King and Prophet that was to come among them, who was so poorly descended,
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The third Prejudice was, that they thought him to have been born not in Bethlehem of Judea, but in Nazareth of Galilee. Whereas it was believed to a Proverb among them, that out of Galilee no good could come,
The third Prejudice was, that they Thought him to have been born not in Bethlehem of Judea, but in Nazareth of Galilee. Whereas it was believed to a Proverb among them, that out of Galilee no good could come,
For so great was the hatred betwixt the Jews and the Babylonish Planters of Samaria and Galilee, that they could never believe God Almighty would send them a Messias from thence;
For so great was the hatred betwixt the jews and the Babylonish Planters of Samaria and Galilee, that they could never believe God Almighty would send them a Messias from thence;
or were ever to expect, should be born among Hereticks, Idolaters, and such as were worse than Pagans ▪ which was the best language a Jew would be brought to allow to any Samaritan or Galilean; and though it is true there were Multitudes of Jews interspersed about in Samaria and Galilee, yet,
or were ever to expect, should be born among Heretics, Idolaters, and such as were Worse than Pagans ▪ which was the best language a Jew would be brought to allow to any Samaritan or Galilean; and though it is true there were Multitudes of jews interspersed about in Samaria and Galilee, yet,
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as if they had all been blasted from the Cradle by a sort of Heretical Contagion from the soyl of so accursed a place, they would not allow that the Spirit of God,
as if they had all been blasted from the Cradle by a sort of Heretical Contagion from the soil of so accursed a place, they would not allow that the Spirit of God,
The fourth and last great Prejudice which I shall mention, was taken from his laying so little stress upon the Ceremonial part of the Mosaical Institution,
The fourth and last great Prejudice which I shall mention, was taken from his laying so little stress upon the Ceremonial part of the Mosaical Institution,
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and his so frequent, and so bitter invectives against the Traditions of the Jewish matters, whose Authority among the Scribes and Pharisees of those times,
and his so frequent, and so bitter invectives against the Traditions of the Jewish matters, whose authority among the Scribes and Pharisees of those times,
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These were the main Prejudices, which the Jews in our Saviour's time laboured under, these were the Reasons why they did not receive him as the Prophet that was to come, the Messias and the King of the Jews, and as these Prejudices were all of them very great in themselves, very powerful obstructions against the due reception of his Person, or his Gospel;
These were the main Prejudices, which the jews in our Saviour's time laboured under, these were the Reasons why they did not receive him as the Prophet that was to come, the Messias and the King of the jews, and as these Prejudices were all of them very great in themselves, very powerful obstructions against the due reception of his Person, or his Gospel;
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if either his person had received that entertainment which was due to the sacred Character of the Messias; or if his Doctrine which was so great an enemy to the Dissimulation and Hypocrisie, the Covetousness and Extortion, the Pride, Affectation,
if either his person had received that entertainment which was due to the sacred Character of the Messias; or if his Doctrine which was so great an enemy to the Dissimulation and Hypocrisy, the Covetousness and Extortion, the Pride, Affectation,
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and perhaps by his Virgin Mother too, though not at the next remove, of the Tribe of Judah, and of the Family of David; they would have found that he was not born in Nazareth of Galilee, but in Bethlehem of Judea; they would not have wondered to see him put so •ittle value upon the ritual part of the Mosaick Law,
and perhaps by his Virgae Mother too, though not At the next remove, of the Tribe of Judah, and of the Family of David; they would have found that he was not born in Nazareth of Galilee, but in Bethlehem of Judea; they would not have wondered to see him put so •ittle valve upon the ritual part of the Mosaic Law,
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when he came to introduce that purity of Mind and will, of which those Mosaical washings and Lustrations were but a faint shadow and Typical Representation.
when he Come to introduce that purity of Mind and will, of which those Mosaical washings and Lustrations were but a faint shadow and Typical Representation.
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Lastly, Though it was true they did expect then generally not a suffering, but a Triumphant and Victorious Messias, one whose head should be encircled, not with a Crown of Thorns,
Lastly, Though it was true they did expect then generally not a suffering, but a Triumphant and Victorious Messias, one whose head should be encircled, not with a Crown of Thorns,
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yet this was an opinion wholly owing to that exquisite hatred which they had conceived against their oppressors, of whom they hoped to be sufficiently revenged in the Reign of the Messias, and to the pride and haughtiness of that humour which then prevailed among them.
yet this was an opinion wholly owing to that exquisite hatred which they had conceived against their Oppressors's, of whom they hoped to be sufficiently revenged in the Reign of the Messias, and to the pride and haughtiness of that humour which then prevailed among them.
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But if they had considered coolly and impartially with themselves, it would have appeared very reasonable to believe that all the Sacrifices and expiations of the Law were but Typical of that one great Sacrifice, which was in the fulness of time to be offered up for the Sins of the whole world,
But if they had considered coolly and impartially with themselves, it would have appeared very reasonable to believe that all the Sacrifices and expiations of the Law were but Typical of that one great Sacrifice, which was in the fullness of time to be offered up for the Sins of the Whole world,
They might have known from the Characters which other Prophets have given, but more especially from those of David and Isaiah, that it was a Suffering not a Reigning Messias, that was to come among them,
They might have known from the Characters which other prophets have given, but more especially from those of David and Isaiah, that it was a Suffering not a Reigning Messias, that was to come among them,
when the first born of Egypt was destroyed, and the passage, or Passover through the Red-Sea, that is, through a Sea of blood, was Typical of that great deliverance which was in the fulness of time to be purchased for them by the Messias; but now nothing is more plain,
when the First born of Egypt was destroyed, and the passage, or Passover through the Red sea, that is, through a Sea of blood, was Typical of that great deliverance which was in the fullness of time to be purchased for them by the Messias; but now nothing is more plain,
than that the Sacrifice of the Passover, and the Passage through the Red-Sea, which was a shadow of deliverance by blood, might be very proper Types of a suffering Messias, but by no means of a Triumphant.
than that the Sacrifice of the Passover, and the Passage through the Red sea, which was a shadow of deliverance by blood, might be very proper Types of a suffering Messias, but by no means of a Triumphant.
For what expiation is there in Conquest? How does Confidence and Assurance answer to Fear? Security and Triumph to a dangerous and uncertain passage through the middest of an impending Sea,
For what expiation is there in Conquest? How does Confidence and Assurance answer to fear? Security and Triumph to a dangerous and uncertain passage through the midst of an impending Sea,
for the Sins of that and former Ages, that the Jews in our Saviours time were so generally and so obstinately of this opinion, especially if you consider, that it was necessary in order to the bringing the designs of Providence to pass, that they should be of this mind;
for the Sins of that and former Ages, that the jews in our Saviors time were so generally and so obstinately of this opinion, especially if you Consider, that it was necessary in order to the bringing the designs of Providence to pass, that they should be of this mind;
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But still the fatality was not yet so strong, but in many of them at least, it might have been overcome, had they not provoked God to inflict a further degree of Obduration by new Provocations, by the contumelious usage of his Person,
But still the fatality was not yet so strong, but in many of them At least, it might have been overcome, had they not provoked God to inflict a further degree of Obduration by new Provocations, by the contumelious usage of his Person,
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and by ascribing his Miracles to the efficiency of infernal Spirits, notwithstanding they carried in themselves so plain Demonstrations of a divine power,
and by ascribing his Miracles to the efficiency of infernal Spirits, notwithstanding they carried in themselves so plain Demonstrations of a divine power,
and were intended to promote a Doctrine so useful and advantageous to mankind, for which our Saviour tells them, that is to say, those of them who were the most eminently and obstinately guilty of it;
and were intended to promote a Doctrine so useful and advantageous to mankind, for which our Saviour tells them, that is to say, those of them who were the most eminently and obstinately guilty of it;
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what more plain therefore than that their hearts from that time forward were hardened? That the sentence was past against them by the just Judgment and decree of Heaven? and that they were given over past all recovery to a final impenitence and irreversible doom?
what more plain Therefore than that their hearts from that time forward were hardened? That the sentence was passed against them by the just Judgement and Decree of Heaven? and that they were given over passed all recovery to a final impenitence and irreversible doom?
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when in the pangs of the most bitter Agony, that humane Nature was capable of enduring, he cryed out with a loud and mournful voice, Eli Eli Lammahsabacthani, my God, my God,
when in the pangs of the most bitter Agony, that humane Nature was capable of enduring, he cried out with a loud and mournful voice, Eli Eli Lammahsabacthani, my God, my God,
and from the mouth of Jews, with whom it has always been superstitiously sacred, cannot easily be attributed to any thing less than a supernatural obduration.
and from the Mouth of jews, with whom it has always been superstitiously sacred, cannot Easily be attributed to any thing less than a supernatural obduration.
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and so great Testimonies given to the Divinity of his Doctrine and his Person, that against the manifest convictions of their own Consciences, they persisted still in an obstinate and open defiance to them both:
and so great Testimonies given to the Divinity of his Doctrine and his Person, that against the manifest convictions of their own Consciences, they persisted still in an obstinate and open defiance to them both:
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yet all this would not melt them into any degree of Repentance, but they were still so far from yielding to so plain Convictions, that by the unanimous consent of a numerous Assembly it was agreed, That the Soldiers must be bribed to confess themselves not only negligent in their Duty,
yet all this would not melt them into any degree of Repentance, but they were still so Far from yielding to so plain Convictions, that by the unanimous consent of a numerous Assembly it was agreed, That the Soldiers must be bribed to confess themselves not only negligent in their Duty,
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And yet if what they said was really true, if they were all never so fast asleep, all that could be made of that would be, that they could not tell whether his Disciples had stollen him or no,
And yet if what they said was really true, if they were all never so fast asleep, all that could be made of that would be, that they could not tell whither his Disciples had stolen him or no,
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and it being very improbable, that so many Men set purposely to watch, should be so forgetful of their Duty, should do so notorious a violence to Military Discipline,
and it being very improbable, that so many Men Set purposely to watch, should be so forgetful of their Duty, should do so notorious a violence to Military Discipline,
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and commit a fault which is used to be so severely punished by the necessary rigour of Military Justice, it is plain, that as what they said was no evidence either way upon supposition that it was true,
and commit a fault which is used to be so severely punished by the necessary rigour of Military justice, it is plain, that as what they said was no evidence either Way upon supposition that it was true,
or so great impiety and impudence on the other, it will be impossible to ascribe it with any shew of probability to any thing less than a Divine infatuation, according to that known saying, Quos perdere vult Jupiter dementat prius.
or so great impiety and impudence on the other, it will be impossible to ascribe it with any show of probability to any thing less than a Divine infatuation, according to that known saying, Quos Perdere vult Jupiter dementat prius.
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But yet, after all this, they were not perfectly given over, but the Apostles (as I have said, according to our Saviour's Instructions) did begin the exercise of their Ministry with the Jews, by whom when they had been scornfully and contumeliously rejected, they then applied themselves to the conversion of the Gentile world;
But yet, After all this, they were not perfectly given over, but the Apostles (as I have said, according to our Saviour's Instructions) did begin the exercise of their Ministry with the jews, by whom when they had been scornfully and contumeliously rejected, they then applied themselves to the conversion of the Gentile world;
yet there were also very many who were not in so deplorable a condition, otherwise it would be ridiculous for St. Paul, as he does, Rom. 9. 3. to wish himself accursed from Christ;
yet there were also very many who were not in so deplorable a condition, otherwise it would be ridiculous for Saint Paul, as he does, Rom. 9. 3. to wish himself accursed from christ;
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but he does by this expression signifie a very passionate Zeal for the Salvation of his Brethren and Kinsmen according to the Flesh ) for what can be more absurd than such a desire,
but he does by this expression signify a very passionate Zeal for the Salvation of his Brothers and Kinsmen according to the Flesh) for what can be more absurd than such a desire,
And how came it to pass that it was not according to knowledge? Why for this he gives us two reasons, the one was the Sin of the Jews, the other was their Punishment.
And how Come it to pass that it was not according to knowledge? Why for this he gives us two Reasons, the one was the since of the jews, the other was their Punishment.
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First their Sin, c. 10. v. 3. For they being ignorant of God's righteousness, and going about to establish their own righteousness, (that is, seeking righteousness or justification not by Faith in Christ,
First their since, c. 10. v. 3. For they being ignorant of God's righteousness, and going about to establish their own righteousness, (that is, seeking righteousness or justification not by Faith in christ,
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And in this voluntary resistance, or nonsubmission to the righteousness of God, that is, to the Gospel of Christ, confirmed by so great internal evidence from the reasonableness and beauty of it self,
And in this voluntary resistance, or nonsubmission to the righteousness of God, that is, to the Gospel of christ, confirmed by so great internal evidence from the reasonableness and beauty of it self,
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but they were broken off no otherwise than by being blinded and hardened, v. 25. I would not Brethren, that ye should be ignorant of this Mystery, that blindness in part is happened to Israel;
but they were broken off no otherwise than by being blinded and hardened, v. 25. I would not Brothers, that you should be ignorant of this Mystery, that blindness in part is happened to Israel;
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NONLATINALPHABET. Now this NONLATINALPHABET is a word by which the Divine induration was anciently understood; Glossae veteres, NONLATINALPHABET perduratio, and Hesychius explains it of a benummed estate, as in a Lethargy,
. Now this is a word by which the Divine induration was anciently understood; Glossae veteres, perduratio, and Hesychius explains it of a benumbed estate, as in a Lethargy,
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or a Dead Palsie, NONLATINALPHABET, saith he, NONLATINALPHABET Suidas explains it as we do, by blindness, NONLATINALPHABET and a little before, NONLATINALPHABET (from whence NONLATINALPHABET may very well be derived) NONLATINALPHABET, the congelation or petrification of any moist or fluid substance; and NONLATINALPHABET, to harden and petrifie;
or a Dead Palsy,, Says he, Suidas explains it as we do, by blindness, and a little before, (from whence may very well be derived), the congelation or petrification of any moist or fluid substance; and, to harden and petrify;
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and NONLATINALPHABET is NONLATINALPHABET) was not to last for ever upon the Nation of the Jews, but was only to continue 'till the fulness of the Gentiles was come in,
and is) was not to last for ever upon the nation of the jews, but was only to continue till the fullness of the Gentiles was come in,
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and arrive at a due sense and knowledge of themselves and him, which seems to be the meaning of that passage in the Prophet Isaiah, c. 10. v. 21, 22. applied by St. Paul, Rom. 9. 27. The Remnant shall return,
and arrive At a due sense and knowledge of themselves and him, which seems to be the meaning of that passage in the Prophet Isaiah, c. 10. v. 21, 22. applied by Saint Paul, Rom. 9. 27. The Remnant shall return,
First, That the design of these three Chapters, the 9th. 10th. and 11th. to the Romans is only to give an account of the rejection of the Jews, and the reasons upon which it depended.
First, That the Design of these three Chapters, the 9th. 10th. and 11th. to the Romans is only to give an account of the rejection of the jews, and the Reasons upon which it depended.
nay, these three Chapters of St. Paul are so far from giving any advantage to that cause, that after all these provocations which might make it very just, à parte Post to Doom so many obstinate Sinners to eternal Torments ▪ and though the Jews were under so great disadvantages at that time, by the substraction of the divine Grace,
nay, these three Chapters of Saint Paul Are so Far from giving any advantage to that cause, that After all these provocations which might make it very just, à parte Post to Doom so many obstinate Sinners to Eternal Torments ▪ and though the jews were under so great disadvantages At that time, by the substraction of the divine Grace,
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Lastly, Though it be very reasonable to believe that God did, as in Justice he might, actually put some of them into such a Condition that there was a natural impossibility of their Repentance;
Lastly, Though it be very reasonable to believe that God did, as in justice he might, actually put Some of them into such a Condition that there was a natural impossibility of their Repentance;
A zeal to propogate Religion by Swords, or by Daggers: to conclude, A zeal for God, but not according to knowledge. A zeal of Impudence. And a zeal for Nonsense;
A zeal to propagate Religion by Swords, or by Daggers: to conclude, A zeal for God, but not according to knowledge. A zeal of Impudence. And a zeal for Nonsense;
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This is not that Christian zeal which discovers it self chiefly by Charity, Humility, and mutual Forbearance, by obedience to Superiours, and love to one another;
This is not that Christian zeal which discovers it self chiefly by Charity, Humility, and mutual Forbearance, by Obedience to Superiors, and love to one Another;
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and was the occasion of so horrid outrages committed against the person and followers of our Lord, which we see no argument how powerful soever, had sufficient strength and efficacy to hinder, was after his Crucifixion still greater than it was before,
and was the occasion of so horrid outrages committed against the person and followers of our Lord, which we see no argument how powerful soever, had sufficient strength and efficacy to hinder, was After his Crucifixion still greater than it was before,
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and it is equally plain that the reasons which might induce them to a sense and sight of their Sin, grew every day more strong and potent than the other.
and it is equally plain that the Reasons which might induce them to a sense and sighed of their since, grew every day more strong and potent than the other.
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For when the vail of the Temple was rent in sunder at the instant of his passion, what stronger evidence could there possibly be given by the divine Power or wisdome, that this was indeed that Messias foretold by the Prophet Daniel, and expected by their Fathers and themselves, who was after all their ill grounded Imaginations of a triumphant Prince,
For when the Vail of the Temple was rend in sunder At the instant of his passion, what Stronger evidence could there possibly be given by the divine Power or Wisdom, that this was indeed that Messias foretold by the Prophet daniel, and expected by their Father's and themselves, who was After all their ill grounded Imaginations of a triumphant Prince,
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and that he that sate between the Cherubims, which was the reason of the extraordinary sanctity of that place, had now left that Station for good and all,
and that he that sat between the Cherubims, which was the reason of the extraordinary sanctity of that place, had now left that Station for good and all,
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Again, when after his Crucifixion he rose again from the dead, which I have shown plainly they had all the reason in the world very heartily to believe,
Again, when After his Crucifixion he rose again from the dead, which I have shown plainly they had all the reason in the world very heartily to believe,
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what can be more reasonable than to think, that for their not laying hold of the former possibilities of Repentance, those possibilities grew every day more faint and weak;
what can be more reasonable than to think, that for their not laying hold of the former possibilities of Repentance, those possibilities grew every day more faint and weak;
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Again, when after his Ascension into Heaven, the Holy Ghost in the sight of Multitudes of all sorts, did upon the day of Pentecost descend in bodily and visible shapes upon the Apostles, confirming their Mission to preach the Gospel of the crucified Jesus by a miraculous gift of Tongues;
Again, when After his Ascension into Heaven, the Holy Ghost in the sighed of Multitudes of all sorts, did upon the day of Pentecost descend in bodily and visible shapes upon the Apostles, confirming their Mission to preach the Gospel of the Crucified jesus by a miraculous gift of Tongues;
and when for ever after they were endued with a power of Miracles, and with a gift of Utterance for the more effectual Confirmation of that Gospel which they were to Preach;
and when for ever After they were endued with a power of Miracles, and with a gift of Utterance for the more effectual Confirmation of that Gospel which they were to Preach;
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and for the more advantagious delivery of it among prejudiced and unequal Hearers, when they acted so much above all humane Power, spake with a more than humane Eloquence,
and for the more advantageous delivery of it among prejudiced and unequal Hearers, when they acted so much above all humane Power, spoke with a more than humane Eloquence,
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and suffered with a Courage insensible of humane frailty, when they baffled their Adversaries, convinced their Judges, converted thousands at the hearing of one Sermon;
and suffered with a Courage insensible of humane frailty, when they baffled their Adversaries, convinced their Judges, converted thousands At the hearing of one Sermon;
but that for their former Sins, and for their not laying hold of those means, or those possibilities of returning to a sounder mind, which were afforded them;
but that for their former Sins, and for their not laying hold of those means, or those possibilities of returning to a sounder mind, which were afforded them;
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they were acted every day more strongly by a supernatural Spirit of Incredulity, by the just Judgment and decree of an incensed God, whose goodness and patience had been so much abused, the more effectually to hinder them from Repentance and amendment?
they were acted every day more strongly by a supernatural Spirit of Incredulity, by the just Judgement and Decree of an incensed God, whose Goodness and patience had been so much abused, the more effectually to hinder them from Repentance and amendment?
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when the powers of Darkness gave place to the light of the Gospel, when the City and Temple of Jerusalem were Demolished, their Altars profaned, their Priesthood rendred useless, their Sacrifices not only excused,
when the Powers of Darkness gave place to the Light of the Gospel, when the city and Temple of Jerusalem were Demolished, their Altars profaned, their Priesthood rendered useless, their Sacrifices not only excused,
and more unclean than any of those Beasts that were forbidden them by Moses. When yet after all this there is no Sign appears that their affairs are likely to be in a better Posture,
and more unclean than any of those Beasts that were forbidden them by Moses. When yet After all this there is no Signen appears that their affairs Are likely to be in a better Posture,
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What can be more plain from so great obstinacy under so great Convictions, than that their not believing him to be come already, is at once their punishment and their Sin together?
What can be more plain from so great obstinacy under so great Convictions, than that their not believing him to be come already, is At once their punishment and their since together?
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for it is manifest, that what he may justly do, that is, without any violence to his Attributes or his Nature to one single Jew, that he may do if he pleases to the whole Nation, and consequently to all mankind.
for it is manifest, that what he may justly do, that is, without any violence to his Attributes or his Nature to one single Jew, that he may do if he Pleases to the Whole nation, and consequently to all mankind.
The Ancestours of the Jews having embrued their guilty hands in the blood of Christ, may be a reason why God may substract the special assistances of his Grace and Spirit from their Posterity, which he is not obliged to vouchsafe in an equal proportion to all Mankind;
The Ancestors of the jews having embrued their guilty hands in the blood of christ, may be a reason why God may substract the special assistances of his Grace and Spirit from their Posterity, which he is not obliged to vouchsafe in an equal proportion to all Mankind;
but it can be none at all why he should destroy, or impair those natural Powers and faculties of the Mind, without which it is impossible for them to know their Duty;
but it can be none At all why he should destroy, or impair those natural Powers and faculties of the Mind, without which it is impossible for them to know their Duty;
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Their Fathers were hardened and blinded for their own Transgressions, but the Children are not so dealt with for the Iniquities of the Fathers, which would be unjust,
Their Father's were hardened and blinded for their own Transgressions, but the Children Are not so dealt with for the Iniquities of the Father's, which would be unjust,
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but all the Business is, God may, as I have said, withdraw the special Assistances of his Grace, which he is not obliged to vouchsafe to any, much less to the Posterity of those who have been the most Notorious offenders against him;
but all the Business is, God may, as I have said, withdraw the special Assistances of his Grace, which he is not obliged to vouchsafe to any, much less to the Posterity of those who have been the most Notorious offenders against him;
and he may take the forfeiture of their own proper Sins (which he may justly do at any time when ever he pleases) sooner than he would have done, had their Ancestours pleased him better, which is plainly the meaning of that known place.
and he may take the forfeiture of their own proper Sins (which he may justly do At any time when ever he Pleases) sooner than he would have done, had their Ancestors pleased him better, which is plainly the meaning of that known place.
Now if it be demanded what is meant by Gods Visiting the Iniquities of the Fathers, upon the Children unto the third and fourth Generation, to them that hate him:
Now if it be demanded what is meant by God's Visiting the Iniquities of the Father's, upon the Children unto the third and fourth Generation, to them that hate him:
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Again, If it be demanded, how or in what sense it is, that God shews Mercy to Thousands for the sake of them that love him, the Answer will be and must be, not that he will ever suffer Sin, aggravated by impenitence and wilful perseverance to escape wholly unpunished,
Again, If it be demanded, how or in what sense it is, that God shows Mercy to Thousands for the sake of them that love him, the Answer will be and must be, not that he will ever suffer since, aggravated by impenitence and wilful perseverance to escape wholly unpunished,
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Wherefore the meaning must be, that he will not be so severe, to mark what is done amiss, with the progeny of those that have endeavoured faithfully to serve and love him, and to obey his Commandments;
Wherefore the meaning must be, that he will not be so severe, to mark what is done amiss, with the progeny of those that have endeavoured faithfully to serve and love him, and to obey his commandments;
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and so on the other hand, he will visit the Sins of the Fathers upon the Children, that is, not that he will inflict any positive and real Punishment, which otherwise it had not been lawful for him to inflict, meerly because of the disobedience of their Fathers, which can no more be the fault or action of the Children,
and so on the other hand, he will visit the Sins of the Father's upon the Children, that is, not that he will inflict any positive and real Punishment, which otherwise it had not been lawful for him to inflict, merely Because of the disobedience of their Father's, which can no more be the fault or actium of the Children,
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First, The Substraction of all, but so much necessary and indispensible Grace, without which it is impossible for us in this degenerate and lapsed Estate, either to withstand the importunity of Temptations,
First, The Substraction of all, but so much necessary and indispensible Grace, without which it is impossible for us in this degenerate and lapsed Estate, either to withstand the importunity of Temptations,
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Secondly, The inflicting all those pains of Body, Calamities in our Fortune, or Disappointments as to our Designs, which are not less eligible than non-entity it self,
Secondly, The inflicting all those pains of Body, Calamities in our Fortune, or Disappointments as to our Designs, which Are not less eligible than nonentity it self,
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he may for his sake exercise his Soveraignty and Dominion upon his Posterity, sooner or with more Severity than he would otherwise have allowed himself to do,
he may for his sake exercise his Sovereignty and Dominion upon his Posterity, sooner or with more Severity than he would otherwise have allowed himself to do,
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As when the Disciples demanded of our Saviour, John 9. 2. Master, who did Sin, this Man or his Parents, that he was born blind? Jesus answered neither hath this Man sinned, nor his Parents;
As when the Disciples demanded of our Saviour, John 9. 2. Master, who did since, this Man or his Parents, that he was born blind? jesus answered neither hath this Man sinned, nor his Parents;
Where our Saviour grants that such a Punishment as Blindness, being indeed no great infelicity to one who was never acquainted with the advantages of Sight, might justly have been inflicted,
Where our Saviour grants that such a Punishment as Blindness, being indeed no great infelicity to one who was never acquainted with the advantages of Sighed, might justly have been inflicted,
or in inflicting all those Calamities upon us, which are not more dreadful to humane opinion or Imagination than non-entity it self is acknowledged by Job, when the terrible Judgments there mentioned had devoured all his substance,
or in inflicting all those Calamities upon us, which Are not more dreadful to humane opinion or Imagination than nonentity it self is acknowledged by Job, when the terrible Judgments there mentioned had devoured all his substance,
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And what was true as to those goods of Life, which are external to a Man's person, such as are his Children and his Substance, which it has been shewn, may without injustice be taken away by God, by virtue of his absolute Soveraignty over men, the same is likewise acknowledged to be no less true by the same illustrious example of an humble Resignation to the will of the great Disposer;
And what was true as to those goods of Life, which Are external to a Man's person, such as Are his Children and his Substance, which it has been shown, may without injustice be taken away by God, by virtue of his absolute Sovereignty over men, the same is likewise acknowledged to be no less true by the same illustrious Exampl of an humble Resignation to the will of the great Disposer;
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For when Satan had smitten Job with sore Blanes and Boils, equally loathsome and painful all over his Body, from the crown of his Head, to the sole of his Foot, c. 2. v. 7. and when his Wife upon so suddain occasion, v. 9, said unto him:
For when Satan had smitten Job with soar Blanes and Boils, equally loathsome and painful all over his Body, from the crown of his Head, to the sole of his Foot, c. 2. v. 7. and when his Wife upon so sudden occasion, v. 9, said unto him:
But this is not all neither, but it is still further true by Authority, as great and as sacred as that of the Book of Job, and by the acknowledgment of Abraham the Father of the Faithful, and the friend of God;
But this is not all neither, but it is still further true by authority, as great and as sacred as that of the Book of Job, and by the acknowledgment of Abraham the Father of the Faithful, and the friend of God;
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that this same absolute Dominion extends it self as far as to Life it self, which it is at God's pleasure to take away by arbitrary measures without being accountable to his own Justice or his goodness for it.
that this same absolute Dominion extends it self as Far as to Life it self, which it is At God's pleasure to take away by arbitrary measures without being accountable to his own justice or his Goodness for it.
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For though it be indeed the expostulation of that Righteous Person, with his Maker in the behalf of Sodom, Gen. 18. v. 23, 25. Wilt thou also destroy the Righteous with the Wicked? that be far from thee, to do after this manner, to slay the Righteous with the Wicked, that be far from thee, shall not the Judge of all the Earth do Right?
For though it be indeed the expostulation of that Righteous Person, with his Maker in the behalf of Sodom, Gen. 18. v. 23, 25. Wilt thou also destroy the Righteous with the Wicked? that be Far from thee, to do After this manner, to slay the Righteous with the Wicked, that be Far from thee, shall not the Judge of all the Earth do Right?
therefore by his own Concession, and as it were, in Complyince with that agreement and Stipulation which was at that time made betwixt God and himself, he might justly have involved nine Righteous persons in the common Calamity of that wicked place;
Therefore by his own Concession, and as it were, in Complyince with that agreement and Stipulation which was At that time made betwixt God and himself, he might justly have involved nine Righteous Persons in the Common Calamity of that wicked place;
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for the injustice is not to be fetched from the repetition, but from the nature of the fact, which if it be once lawful, it can never be repeated so often as to make it otherwise than it is in it self:
for the injustice is not to be fetched from the repetition, but from the nature of the fact, which if it be once lawful, it can never be repeated so often as to make it otherwise than it is in it self:
but it is next kin to an impossibility in this great Ship of the world, where all Men's Concerns and Interests are carried together in the same Bottom,
but it is next kin to an impossibility in this great Ship of the world, where all Men's Concerns and Interests Are carried together in the same Bottom,
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and are so strangely perplexed and entangled with one another, but the Righteous must needs partake in the sufferings of the Wicked; Nay, it is absolutely impossible as to Men's Fortunes or Interests or Affairs in the world,
and Are so strangely perplexed and entangled with one Another, but the Righteous must needs partake in the sufferings of the Wicked; Nay, it is absolutely impossible as to Men's Fortune's or Interests or Affairs in the world,
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God is not obliged, when he visiteth any Nation or pepple with a Plague or Epidemical Disease, to order the matter so that the destroying Angel shall pick his way and make a distinction as he goes betwixt the good and bad, such a choice as this would be contrary to the very nature of the Judgment it self, which is as blind and impartial as the Grave to which it sends us;
God is not obliged, when he Visiteth any nation or pepple with a Plague or Epidemical Disease, to order the matter so that the destroying Angel shall pick his Way and make a distinction as he Goes betwixt the good and bad, such a choice as this would be contrary to the very nature of the Judgement it self, which is as blind and impartial as the Grave to which it sends us;
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which together with all the Comforts and enjoyments that are consequent upon it, is the immediate and only gift of God, who is the sole proprietor of that vital warmth which awakens the stupid matter into an enjoyment of it self,
which together with all the Comforts and enjoyments that Are consequent upon it, is the immediate and only gift of God, who is the sole proprietor of that vital warmth which awakens the stupid matter into an enjoyment of it self,
and from whom as from the root of life, and the eternal source of all the inferiour perceptive powers, that long meander of Energy and vital activity is derived that passes thorough all the spatious Provinces of this same Secondary, created World, watering the senseless matter as it goes, with an enlivening and refreshing stream.
and from whom as from the root of life, and the Eternal source of all the inferior perceptive Powers, that long meander of Energy and vital activity is derived that passes through all the spacious Provinces of this same Secondary, created World, watering the senseless matter as it Goes, with an enlivening and refreshing stream.
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and I lay it down for a certain and self-evident Maxim, that he cannot blind or harden Men from the Cradle all along to the day of their Death, in order to their final Destruction and Damnation in the other world,
and I lay it down for a certain and self-evident Maxim, that he cannot blind or harden Men from the Cradle all along to the day of their Death, in order to their final Destruction and Damnation in the other world,
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one of these two things must be granted, either that God can do no wrong, let him do what he will or can, what ever is most cruel or seems most unjust,
one of these two things must be granted, either that God can do no wrong, let him do what he will or can, what ever is most cruel or seems most unjust,
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but that he is nothing else but arbitrary will, and that infinite Cruelty is sufficiently warranted and justified by infinite power, which is Mr. Calvins Doctrine,
but that he is nothing Else but arbitrary will, and that infinite Cruelty is sufficiently warranted and justified by infinite power, which is Mr. Calvins Doctrine,
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and the avow'd opinion of Mr. Hobbs; or else that in all instanc es of this nature where he first concludes men under a miserable and fatal necessity of doing what they do,
and the avowed opinion of Mr. Hobbs; or Else that in all instance es of this nature where he First concludes men under a miserable and fatal necessity of doing what they do,
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And first to argue from the testimony of Scripture, in the expostulation of Abraham with his Maker, of which we have so lately spoken, Shall not the Judge of all the Earth do right? It is plainly intimated that there are some things that God cannot do, otherwise this would be a very impertinent, and a very ridiculous Expostulation;
And First to argue from the testimony of Scripture, in the expostulation of Abraham with his Maker, of which we have so lately spoken, Shall not the Judge of all the Earth do right? It is plainly intimated that there Are Some things that God cannot do, otherwise this would be a very impertinent, and a very ridiculous Expostulation;
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and so in that of St. Paul, Rom. 9. 14. What shall we say then? Is there unrighteousness with God? God forbid, NONLATINALPHABET By no means, let not so prophane a surmise as that enter into any Man's Heart;
and so in that of Saint Paul, Rom. 9. 14. What shall we say then? Is there unrighteousness with God? God forbid, By no means, let not so profane a surmise as that enter into any Man's Heart;
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but still it is certain, if there be such a thing as Unrighteousness, or such a thing as Cruelty, which will admit of no plea or justification for it self, that of condemning the Innocent to eternal and insufferable Torments is the NONLATINALPHABET, it is that unrighteous and accursed thing,
but still it is certain, if there be such a thing as Unrighteousness, or such a thing as Cruelty, which will admit of no plea or justification for it self, that of condemning the Innocent to Eternal and insufferable Torments is the, it is that unrighteous and accursed thing,
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as if he were in a fright at the very apprehension of any such blasphemous and vile suggestion, NONLATINALPHABET, God forbid; much less should he have gone about to justifie the Divine procedure from those two Topicks;
as if he were in a fright At the very apprehension of any such blasphemous and vile suggestion,, God forbid; much less should he have gone about to justify the Divine procedure from those two Topicks;
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when Arbitrary Will knows no distinction, and Power justifies whatever that Will can decree) both of which Topicks I have shown plainly in the following Discourse, that he does very industriously and solicitously insist upon, in justification of God Almighty;
when Arbitrary Will knows no distinction, and Power Justifies whatever that Will can Decree) both of which Topicks I have shown plainly in the following Discourse, that he does very industriously and solicitously insist upon, in justification of God Almighty;
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or a politick contrivance for the better order and government of the World, because Men cannot subsist without one anothers help, they receive equal benefit,
or a politic contrivance for the better order and government of the World, Because Men cannot subsist without one another's help, they receive equal benefit,
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and so it was necessary for the better preservation of Mankind, and for the comfort and support of humane life, that there should be here and there a dash of Justice to restrain Men's passions,
and so it was necessary for the better preservation of Mankind, and for the Comfort and support of humane life, that there should be Here and there a dash of justice to restrain Men's passion,
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and qualifie their desires, and to temper and allay such exorbitant and giddy Fumes as those of Malmesbury and of Geneva, but that indeed Justice was only a matter of Relative necessity, not of real or intrinsick goodness,
and qualify their Desires, and to temper and allay such exorbitant and giddy Fumes as those of Malmesbury and of Geneva, but that indeed justice was only a matter of Relative necessity, not of real or intrinsic Goodness,
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But because this place of St. Paul is connected with that famous instance of Jacob and Esau, v. 12. 13. It was said unto her, the Elder shall serve the Younger,
But Because this place of Saint Paul is connected with that famous instance of Jacob and Esau, v. 12. 13. It was said unto her, the Elder shall serve the Younger,
Which instance, as well as that of Pharaoh, which is sufficiently cleared in the following Discourse, is brought to patronize the Doctrine of absolute Reprobation:
Which instance, as well as that of Pharaoh, which is sufficiently cleared in the following Discourse, is brought to patronise the Doctrine of absolute Reprobation:
before I pass any farther, I will do what service I can to true Religion, by giving the genuine sense and interpretation of that so celebrated place of Scripture,
before I pass any farther, I will do what service I can to true Religion, by giving the genuine sense and Interpretation of that so celebrated place of Scripture,
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Let us therefore consider what S. Paul saith in another place, Gal. 4. v. 22. ad 27. It is written, that Abraham had two Sons, the one by a Bond-maid, the other by a Free-woman;
Let us Therefore Consider what S. Paul Says in Another place, Gal. 4. v. 22. and 27. It is written, that Abraham had two Sons, the one by a Bondmaid, the other by a Freewoman;
By which we see plainly, not only that the Law it self, and all the ceremonious scrupulosity belonging to it, was a type and shadow of a more perfect Dispensation to come;
By which we see plainly, not only that the Law it self, and all the ceremonious scrupulosity belonging to it, was a type and shadow of a more perfect Dispensation to come;
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which notion will receive yet farther advantage, when upon an impartial enquiry into that matter we shall find, that what St. Paul hath said of Agar and Sarah, and their respective Off-springs Jshmael and Isaac, may with equal,
which notion will receive yet farther advantage, when upon an impartial enquiry into that matter we shall find, that what Saint Paul hath said of Agar and Sarah, and their respective Offsprings Ishmael and Isaac, may with equal,
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Where the two Nations, and the two manner of people, are the two dispensations of the Law and Gospel, which were of a nature so strangely different from one another, the one all ceremonious and outward, the other all simple, plain, and inward;
Where the two nations, and the two manner of people, Are the two dispensations of the Law and Gospel, which were of a nature so strangely different from one Another, the one all ceremonious and outward, the other all simple, plain, and inward;
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neither will it be an easie matter in any other sense but this, to give a fair exposition of what follows, that the one people shall be stronger than the other people,
neither will it be an easy matter in any other sense but this, to give a fair exposition of what follows, that the one people shall be Stronger than the other people,
besides, that their Names and their Histories do sufficiently speak for themselves, from the express testimony of the same Apostle, Rom. 9. 6, 7, 8. They are not all Israel which are of Israel,
beside, that their Names and their Histories do sufficiently speak for themselves, from the express testimony of the same Apostle, Rom. 9. 6, 7, 8. They Are not all Israel which Are of Israel,
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but was at least founded upon Typical or Prophetick reasons, seems clear to me from the testimony of St. Paul himself, Rom. 9. 11, 12. For the Children being not yet born,
but was At least founded upon Typical or Prophetic Reasons, seems clear to me from the testimony of Saint Paul himself, Rom. 9. 11, 12. For the Children being not yet born,
as to the Children themselves, but only they were both of them Typical persons, the one was a type or shadow of the Mosaick dispensation, the other of that of Christ,
as to the Children themselves, but only they were both of them Typical Persons, the one was a type or shadow of the Mosaic Dispensation, the other of that of christ,
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but that after all we must owe our happiness not to our selves, but to him that calleth, that is, to the mercy and grace of God in and through the merits of his Son, apply'd to us by a stedfast and lively Faith upon the Evangelical condition of Repentance,
but that After all we must owe our happiness not to our selves, but to him that calls, that is, to the mercy and grace of God in and through the merits of his Son, applied to us by a steadfast and lively Faith upon the Evangelical condition of Repentance,
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and of the sufferings of Christ who purchased that advantagious Covenant for us with his Blood, the Ceremonies and Sacrifices of the Law were plainly significative and expressive:
and of the sufferings of christ who purchased that advantageous Covenant for us with his Blood, the Ceremonies and Sacrifices of the Law were plainly significative and expressive:
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For it is clear, notwithstanding this, that Jacob, together with his Wives and Children, did afterwards pay that homage and obedience to his Brother Esau, which by the custom of those times, was usually given to the elder Brother,
For it is clear, notwithstanding this, that Jacob, together with his Wives and Children, did afterwards pay that homage and Obedience to his Brother Esau, which by the custom of those times, was usually given to the elder Brother,
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and is very inconsistent with that temporal Dominion, which is pretended by this Blessing of Isaac to be conferred upon his younger Son Jacob, Gen. 33.
and is very inconsistent with that temporal Dominion, which is pretended by this Blessing of Isaac to be conferred upon his younger Son Jacob, Gen. 33.
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Besides in the blessing, if it may be called one, which Isaac bestowed upon Esau we find these words, Gen. 27. 4. By thy Sword shalt thou live, and shalt serve thy Brother;
Beside in the blessing, if it may be called one, which Isaac bestowed upon Esau we find these words, Gen. 27. 4. By thy Sword shalt thou live, and shalt serve thy Brother;
It is necessary therefore that they be understood in different Senses ▪ since, without a manifest Contradiction, it is impossible to expound them both the same way;
It is necessary Therefore that they be understood in different Senses ▪ since, without a manifest Contradiction, it is impossible to expound them both the same Way;
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by thy Sword shalt thou live, that is, thou shalt be the Father of Warlike and predatory Nations, NONLATINALPHABET, Nations that live upon Spoile and Rapine without regard to Equity or Justice;
by thy Sword shalt thou live, that is, thou shalt be the Father of Warlike and predatory nations,, nations that live upon Spoil and Rapine without regard to Equity or justice;
which as I have shown, was Typically designative of that State of the Church, which was to be subservient to and introductive of the more noble and lasting Establishment of the Gospel.
which as I have shown, was Typically designative of that State of the Church, which was to be subservient to and introductive of the more noble and lasting Establishment of the Gospel.
All which may be still further confirmed from the story of Ishmael the Son of Hagar, of whom the Angel of the Lord gives this Character, Gen. 16. 12. He will be a wild man, his hand will be against every man,
All which may be still further confirmed from the story of Ishmael the Son of Hagar, of whom the Angel of the Lord gives this Character, Gen. 16. 12. He will be a wild man, his hand will be against every man,
and that by the Jews themselves who call them Ishmaelim, or Ishmaelites, to be the Father of the Turks of whom this Character is exactly true, which Ishmaelites may also,
and that by the jews themselves who call them Ishmaelim, or Ishmaelites, to be the Father of the Turks of whom this Character is exactly true, which Ishmaelites may also,
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for ought we know, be the same with the Edomites or Sons of Esau too, that is to say, the descendants of Esau by his Wife Mahalath the Daughter of Ishmael, Gen. 28. 9.
for ought we know, be the same with the Edomites or Sons of Esau too, that is to say, the descendants of Esau by his Wife Mahalath the Daughter of Ishmael, Gen. 28. 9.
But now notwithstanding, he was to rule and to be so powerful, that all the rest of Mankind would scarce be an equal match for him, which is the case of the Turks at this Day;
But now notwithstanding, he was to Rule and to be so powerful, that all the rest of Mankind would scarce be an equal match for him, which is the case of the Turks At this Day;
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yet whatever he was in his Posterity, in himself he was the Son of a Bondwoman and a Servant, a person Typical of the legal Administration, which was in time to be rejected, to make way for the Son of the Freewoman, that is to say, the Gospel, which Christ the descendant of Isaac, and the rightful Heir of all things was to bring into the world.
yet whatever he was in his Posterity, in himself he was the Son of a Bondwoman and a Servant, a person Typical of the Legal Administration, which was in time to be rejected, to make Way for the Son of the Freewoman, that is to say, the Gospel, which christ the descendant of Isaac, and the rightful Heir of all things was to bring into the world.
and as the persons of Ishmael and Esau, so likewise those of Isaac and Jacob too had a double respect, the one to the natural seed, the other to the Children of the promise, according to that place of St. Paul already cited.
and as the Persons of Ishmael and Esau, so likewise those of Isaac and Jacob too had a double respect, the one to the natural seed, the other to the Children of the promise, according to that place of Saint Paul already cited.
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St. Jerom. Erit quando depones & solves jugum illud de collo tuo, the Scholiast in the Roman Edition, NONLATINALPHABET, and it shall be, when thou art bent or humbled,
Saint Jerome Erit quando depones & solves jugum illud de Cologne tuo, the Scholiast in the Roman Edition,, and it shall be, when thou art bent or humbled,
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or when thou shalt submit thy self, that thou shalt break this Yoke from off thy Neck, which manifestly respects the calling of the Jews, by laying aside that Yoke, to which they now stoop with a voluntary obedience,
or when thou shalt submit thy self, that thou shalt break this Yoke from off thy Neck, which manifestly respects the calling of the jews, by laying aside that Yoke, to which they now stoop with a voluntary Obedience,
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and which it either is or has been in all their powers to shake off from themselves, which is as much as to say, they will never be an happy people, never equal in any respect to their younger Brother Jacob: Esau in this case being considered as their Father, till laying aside their obstinacy and perversness,
and which it either is or has been in all their Powers to shake off from themselves, which is as much as to say, they will never be an happy people, never equal in any respect to their younger Brother Jacob: Esau in this case being considered as their Father, till laying aside their obstinacy and perverseness,
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and as for those that expound this place of the revolt of Edom from under the subjection of the Jews, in the second Book of Kings, it is so poor a shift and so inadequate a fulfilling of this Prophecy, considering what a small handful of Men those were, in respect of those many and distant Nations descended from the loins of Esau; some of which in all probability were not so much as known to the Jews, that it does sufficiently betray its own weakness without any further animadversion of mine.
and as for those that expound this place of the revolt of Edom from under the subjection of the jews, in the second Book of Kings, it is so poor a shift and so inadequate a fulfilling of this Prophecy, considering what a small handful of Men those were, in respect of those many and distant nations descended from the loins of Esau; Some of which in all probability were not so much as known to the jews, that it does sufficiently betray its own weakness without any further animadversion of mine.
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Esau then is the legal dispensation from Hasah, fecit, because the Justification which is by the works of the Law cannot be obtained without a perfect and unsinning obedience,
Esau then is the Legal Dispensation from Hasah, fecit, Because the Justification which is by the works of the Law cannot be obtained without a perfect and unsinning Obedience,
And Jacob is the Gospel by which the dispensation of the Law was supplanted, a type of the seed of the Woman that was to bruise the Serpents heel, Gen. 13. 15. Where the Hebrew word hakeb is the Root from whence this name is to be derived.
And Jacob is the Gospel by which the Dispensation of the Law was supplanted, a type of the seed of the Woman that was to bruise the Serpents heel, Gen. 13. 15. Where the Hebrew word hakeb is the Root from whence this name is to be derived.
Esau's selling his Birthright for a mess of Pottage, what was it else but the Jews rejecting the Covenant of Grace, to whom the first offer of it was made,
Esau's selling his Birthright for a mess of Pottage, what was it Else but the jews rejecting the Covenant of Grace, to whom the First offer of it was made,
and all for the sake of a few hartless Ceremonies, and weak Resemblances of that more perfect dispensation, which was afterwards in the fulness of time to be revealed,
and all for the sake of a few heartless Ceremonies, and weak Resemblances of that more perfect Dispensation, which was afterwards in the fullness of time to be revealed,
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Further the Pottage being red, was a Type of that Religion that consisted mainly in the observation of Days and Times, which in ancient as well modern Calendars were used to be marked with red Letters,
Further the Pottage being read, was a Type of that Religion that consisted mainly in the observation of Days and Times, which in ancient as well modern Calendars were used to be marked with read Letters,
as to all its Radicals with Adam, may also signifie that Religion, which besides the divine Revelation, was likewise, by the Pharisaick NONLATINALPHABET,
as to all its Radicals with Adam, may also signify that Religion, which beside the divine Revelation, was likewise, by the Pharisaic,
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Jacob his name was called Israel from God's appearing to him in Padan Aram, which is one reason assigned of that name, Gen. 35. 9, 10. And by this name he was a Type of the Messias, for Israel what is it but, Ishraah el? Man hath seen God,
Jacob his name was called Israel from God's appearing to him in padan Aram, which is one reason assigned of that name, Gen. 35. 9, 10. And by this name he was a Type of the Messias, for Israel what is it but, Ishraah el? Man hath seen God,
Wherefore nothing is more plain, than that this name was typical of the Messias, and that more perfect Revelation of the will of God, (which is there called, seeing and declaring him) which he was to introduce into the World.
Wherefore nothing is more plain, than that this name was typical of the Messias, and that more perfect Revelation of the will of God, (which is there called, seeing and declaring him) which he was to introduce into the World.
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and with allusion to this notion it is used, Esa. 63. 1, 2, 3 ▪ Who is this that cometh from Edom, with dyed Garments from Bozrah? Wherefore art thou red in thine Apparel,
and with allusion to this notion it is used, Isaiah 63. 1, 2, 3 ▪ Who is this that comes from Edom, with died Garments from Bozrah? Wherefore art thou read in thine Apparel,
as on the contrary, the smoothness of Jacob was an Emblem of the calmness and benignity, the peaceable and gentle nature of the Gospel, which is likewise intimated in his name Jacob, to shew the supplanting and insinuating power of Truth, which does prevail upon Men's minds without violence, by perswasion and gentle means.
as on the contrary, the smoothness of Jacob was an Emblem of the calmness and benignity, the peaceable and gentle nature of the Gospel, which is likewise intimated in his name Jacob, to show the supplanting and insinuating power of Truth, which does prevail upon Men's minds without violence, by persuasion and gentle means.
as on the other side, the smoothness of Jacob was the humane Nature properly so called, whose ultimate end looks farther than this life, whose gratifications as they are distinct from the brutish Nature united to the humane,
as on the other side, the smoothness of Jacob was the humane Nature properly so called, whose ultimate end looks farther than this life, whose gratifications as they Are distinct from the brutish Nature united to the humane,
so they are more refined and noble, more calm, serene, and quiet, and look beyond the rough and turbulent enjoyments of this life, into the peaceable joys,
so they Are more refined and noble, more Cam, serene, and quiet, and look beyond the rough and turbulent enjoyments of this life, into the peaceable Joys,
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and if there be any thing at all to which the exercise of his power does not extend, it must be the condemning of Watches and Sun-dyals to eternal Torments,
and if there be any thing At all to which the exercise of his power does not extend, it must be the condemning of Watches and Sun-dials to Eternal Torments,
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and though this difference put between them were never so Arbitrary, yet, if you exclude the Type and Mystery which was hid under it, it concerned only temporal Blessings, in which after all, it does not appear that Esau was ever exceeded by his Brother Jacob, and at this day it is certain, the contrary is true.
and though this difference put between them were never so Arbitrary, yet, if you exclude the Type and Mystery which was hid under it, it concerned only temporal Blessings, in which After all, it does not appear that Esau was ever exceeded by his Brother Jacob, and At this day it is certain, the contrary is true.
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Lastly, I have proved, that those Chapters to the Romans, which are the main Pillars on which Calvinism pretends to stand, are so far from giving Countenance to any such pernicious Doctrine, that on the contrary they afford very strong and very convincing Arguments against it.
Lastly, I have proved, that those Chapters to the Roman, which Are the main Pillars on which Calvinism pretends to stand, Are so Far from giving Countenance to any such pernicious Doctrine, that on the contrary they afford very strong and very convincing Arguments against it.
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I will now add, that if what Mr. Calvin himself hath acknowledged be true, That the pains of the damned in the world to come do not consist in those bodily Torments by which they are described in Scripture,
I will now add, that if what Mr. calvin himself hath acknowledged be true, That the pains of the damned in the world to come do not consist in those bodily Torments by which they Are described in Scripture,
and since it is equally impossible, if they continue of the same opinion in the World to come, which they would be thought to espouse and patronize in this, ( viz. that all their actions whether good or bad, are owing either to an irresistible corruption,
and since it is equally impossible, if they continue of the same opinion in the World to come, which they would be Thought to espouse and patronise in this, (viz. that all their actions whither good or bad, Are owing either to an irresistible corruption,
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or guilt upon those actions, which themselves will then look upon to have been so wholly fatal, that they will seem to themselves to have been meerly passive in all that they have done;
or guilt upon those actions, which themselves will then look upon to have been so wholly fatal, that they will seem to themselves to have been merely passive in all that they have done;
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But if there be on the other side admitted the least blending or mixture of Freedom with this Necessity, it is manifest at first sight, that this freedom is a principle capable of improvement, it may exert it self by a constant and habitual endeavour into still higher and higher degrees of self-activity and selfmotion;
But if there be on the other side admitted the least blending or mixture of Freedom with this Necessity, it is manifest At First sighed, that this freedom is a principle capable of improvement, it may exert it self by a constant and habitual endeavour into still higher and higher Degrees of Self-activity and selfmotion;
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and being assisted by the merciful encouragements of God's holy Spirit, which is never wanting to cherish all good motions in us, these sparks of Virtue and Religion, which are thus careful to preserve themselves, will be awakened into a vigorous and lively flame:
and being assisted by the merciful encouragements of God's holy Spirit, which is never wanting to cherish all good motions in us, these sparks of Virtue and Religion, which Are thus careful to preserve themselves, will be awakened into a vigorous and lively flame:
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For first, it damns and reprobates the far greatest part of Mankind, and yet notwithstanding, introduces such a fatality into all humane Actions as is perfectly inconsistent with Damnation;
For First, it damns and Reprobates the Far greatest part of Mankind, and yet notwithstanding, introduces such a fatality into all humane Actions as is perfectly inconsistent with Damnation;
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and from a no less comfortable reflection upon our steady and wellpoised behaviour in the midst of all the dangerous temptations and allurements of this mortal life;
and from a no less comfortable reflection upon our steady and wellpoised behaviour in the midst of all the dangerous temptations and allurements of this Mortal life;
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So that Calvinism, let it pretend to never so great attainments of purity and truth, does yet in reality overthrow that Religion, of which it would be thought the only ground and pillar;
So that Calvinism, let it pretend to never so great attainments of purity and truth, does yet in reality overthrow that Religion, of which it would be Thought the only ground and pillar;
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as God is represented in Scripture to be, nor more repugnant to those common notions which all Mankind is used to entertain concerning the Divine Goodness,
as God is represented in Scripture to be, nor more repugnant to those Common notions which all Mankind is used to entertain Concerning the Divine goodness,
as we are daily and hourly encompassed and surrounded with, and to the wrong use of which freedom, most of the miseries and calamities incident to Mankind are owing,
as we Are daily and hourly encompassed and surrounded with, and to the wrong use of which freedom, most of the misery's and calamities incident to Mankind Are owing,
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if it were not that we are sent into this World, as into a state of Tryal, where there being many dangers and difficulties to encounter with, there must be a suitable reward annext to the conquest of them;
if it were not that we Are sent into this World, as into a state of Trial, where there being many dangers and difficulties to encounter with, there must be a suitable reward annexed to the conquest of them;
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But now, if at the end of this Race there be a Prize proposed, if this laborious Combat, which we are perpetually obliged to maintain with so many unruly Lusts and headstrong Passions, be but to fit and refine our tempers for the enjoyment of a better and a more exalted condition of life;
But now, if At the end of this Raze there be a Prize proposed, if this laborious Combat, which we Are perpetually obliged to maintain with so many unruly Lustiest and headstrong Passion, be but to fit and refine our tempers for the enjoyment of a better and a more exalted condition of life;
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then all is made good sense again, and here is a very clear account given of the reason of that spontaneous principle, which we find within our selves,
then all is made good sense again, and Here is a very clear account given of the reason of that spontaneous principle, which we find within our selves,
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Again, that Calamity which being inflicted upon one, is intended for an example to others, must have its effect upon us, either by the way of a rational motive, or of a necessary cause;
Again, that Calamity which being inflicted upon one, is intended for an Exampl to Others, must have its Effect upon us, either by the Way of a rational motive, or of a necessary cause;
if you say there was, then I do by no means understand, why the punishment of one or more voluntary Agents should destroy the freedom of all Mankind, invert the order of things,
if you say there was, then I do by no means understand, why the punishment of one or more voluntary Agents should destroy the freedom of all Mankind, invert the order of things,
Again, the pains of the Damned in the life to come, consist, as I have said, in a great measure to be certain, in a troublesom and uneasie remembrance of the miscarriages of this:
Again, the pains of the Damned in the life to come, consist, as I have said, in a great measure to be certain, in a troublesome and uneasy remembrance of the miscarriages of this:
For here is the greatest injury and the greatest deceit together, the greatest injury for a Man to be tormented to all Eternity for what he could not avoid,
For Here is the greatest injury and the greatest deceit together, the greatest injury for a Man to be tormented to all Eternity for what he could not avoid,
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For what is Shame but a troublesom reflexion upon Folly? And how can Folly and Necessity be consistent together? What is Guilt but a certain pain and anguish of the Mind arising from a sense of Sin? And how can that Action be sinful which it was not in our power to eschew? Or why may we not as well conclude, that the Sun commits a Sin when it parches the Earth with an immoderate heat? Or the Rain when it poaches it with intemperate showres? What room can there be for such a passion as Repentance, where there is nothing to be repented of? And how can any Man repent of that, which it was utterly impossible for him to avoid? And which being placed in the same circumstances, he must with the same necessity act over again?
For what is Shame but a troublesome reflection upon Folly? And how can Folly and Necessity be consistent together? What is Gilded but a certain pain and anguish of the Mind arising from a sense of since? And how can that Actium be sinful which it was not in our power to eschew? Or why may we not as well conclude, that the Sun commits a since when it parches the Earth with an immoderate heat? Or the Rain when it poaches it with intemperate showers? What room can there be for such a passion as Repentance, where there is nothing to be repented of? And how can any Man Repent of that, which it was utterly impossible for him to avoid? And which being placed in the same Circumstances, he must with the same necessity act over again?
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There are those whose dejection of Spirit is so great, under the perpetual weight and pressure of misfortune, that they curse the unhappy day wherein they were born into a World so full of misery and sorrow;
There Are those whose dejection of Spirit is so great, under the perpetual weight and pressure of misfortune, that they curse the unhappy day wherein they were born into a World so full of misery and sorrow;
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and it will be still a farther aggravation to the trouble of his mind, that he has poison'd Ages and Generations to come, that his name shall either perish with himself,
and it will be still a farther aggravation to the trouble of his mind, that he has poisoned Ages and Generations to come, that his name shall either perish with himself,
What hath been said concerning Guilt, Repentance, and Shame, passions that do unavoidably suppose and prove a freedom, the same is likewise applicable to the business of Temptation:
What hath been said Concerning Gilded, Repentance, and Shame, passion that do avoidable suppose and prove a freedom, the same is likewise applicable to the business of Temptation:
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Watch and pray (said our Blessed Lord to his Disciples) that ye enter not into Temptation, Mat. 26. 41. But now in all Temptations, liberty is plainly supposed;
Watch and pray (said our Blessed Lord to his Disciples) that you enter not into Temptation, Mathew 26. 41. But now in all Temptations, liberty is plainly supposed;
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and if there were not such a possibility, then St. Paul instead of encouraging his Corinthians the more boldly and chearfully to encounter with temptations, from this Consideration, that they have such Assistances both natural and divine,
and if there were not such a possibility, then Saint Paul instead of encouraging his Corinthians the more boldly and cheerfully to encounter with temptations, from this Consideration, that they have such Assistances both natural and divine,
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Lastly, when he tells them, that no Temptation hath befaln them, but such as is common unto Men, it is as good as to say, that all men who are not perfectly forsaken by God,
Lastly, when he tells them, that no Temptation hath befallen them, but such as is Common unto Men, it is as good as to say, that all men who Are not perfectly forsaken by God,
and hardened into a final impenitence for their former Sins, though they are not assisted with those extraordinary influences of the divine Spirit, which are peculiar to the Christian world,
and hardened into a final impenitence for their former Sins, though they Are not assisted with those extraordinary influences of the divine Spirit, which Are peculiar to the Christian world,
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But to what purpose does our blessed Lord command his Disciples and consequently us, to Watch and Pray, that we enter not into Temptation, when if the Doctrine of Calvin and his Fellows be true, that all humane actions are necessary and fatal,
But to what purpose does our blessed Lord command his Disciples and consequently us, to Watch and Pray, that we enter not into Temptation, when if the Doctrine of calvin and his Fellows be true, that all humane actions Are necessary and fatal,
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after such or such a manner, in such and such periods of time? then it signifies no more to Watch and Pray, than to whistle against the Wind, out of hopes to divert it into another Quarter.
After such or such a manner, in such and such periods of time? then it signifies no more to Watch and Pray, than to whistle against the Wind, out of hope's to divert it into Another Quarter.
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We may as well sleep on and take our rest, for any good we are like to do by Watching: For at this rate all our Watching will be ineffectual, all our Prayers to no end or purpose,
We may as well sleep on and take our rest, for any good we Are like to do by Watching: For At this rate all our Watching will be ineffectual, all our Prayers to no end or purpose,
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NONLATINALPHABET NONLATINALPHABET But alas, what do I speak of being contented, for we can neither be satisfied nor displeased unless when the fit of necessity takes us.
But alas, what do I speak of being contented, for we can neither be satisfied nor displeased unless when the fit of necessity Takes us.
It is now somewha• more than sixteen hundred Years agoe, since a very wise, and a very witty man told the world, ira furor brevis est, anger is but a shorter kind of Madness,
It is now somewha• more than sixteen hundred years ago, since a very wise, and a very witty man told the world, ira Furor brevis est, anger is but a shorter kind of Madness,
but it seems the air of Rome is nothing so sharp and so judicious as that of Geneva, and the Italians may cease hereafter to upbraid the Tramontani with want of understanding;
but it seems the air of Room is nothing so sharp and so judicious as that of Geneva, and the Italians may cease hereafter to upbraid the Tramontani with want of understanding;
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for had he known so much as the Religionists of our days, and in these parts of the world, he would have concluded that our whole life was nothing else,
for had he known so much as the Religionists of our days, and in these parts of the world, he would have concluded that our Whole life was nothing Else,
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but one continued frenzy, wherein we always sail by the compass of Necessity, and flow hither and thither without any Guidance and Conduct of our-selves by the Spring-Tide of uncontroulable fate;
but one continued frenzy, wherein we always sail by the compass of Necessity, and flow hither and thither without any Guidance and Conduct of ourselves by the Spring-Tide of uncontrollable fate;
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Duc me parens celsique dominator Poli, Quocunque visum est, nulla parendi mora est, Assum impiger, fac nolle, comitabor gemens, Malusque patiar quod Pati licuit bono.
Duc me Parents celsique dominator Polis, Quocunque visum est, nulla parendi mora est, Assume Impiger, fac nolle, comitabor gemens, Malusque patiar quod Pati Lucuit Bono.
and it is true of the Rich, and of all Men, what Juvenal thought applicable only to the Poor, — Jurent licet & samotheacum Et nostrorum aras, contemnere fulmina pauper Creditur, atque deos diis ignoscentibus ipsis.
and it is true of the Rich, and of all Men, what Juvenal Thought applicable only to the Poor, — Jurent licet & samotheacum Et nostrorum aras, contemnere Thunderbolts pauper Creditur, atque Gods Dis ignoscentibus Ipse.
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and by which he himself is govern'd, For Eadem Necessitas deos irrevocabilis divina pariter atque humana cursus rehit, alligat, ille ipse omnium conditor ac rector, siripsit quidem fata sed sequitur, semel paret semper jussit:
and by which he himself is governed, For Same Necessity Gods irrevocabilis Divine pariter atque Humana cursus rehit, alligat, Isle ipse omnium conditor ac rector, siripsit quidem fata sed sequitur, semel paret semper Jussit:
For show me but one man, the hottest Pedestinarian of them all, who does not by most of the actions of his Life, suppose and assert that freedom, which in a fit of disputing he denies,
For show me but one man, the hottest Pedestinarian of them all, who does not by most of the actions of his Life, suppose and assert that freedom, which in a fit of disputing he Denies,
and upbraid him with not giving Glory to God, by an humble acknowledgment and a right use of that Freedom, which those very Prayers do naturally suppose.
and upbraid him with not giving Glory to God, by an humble acknowledgment and a right use of that Freedom, which those very Prayers do naturally suppose.
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For to what purpose do we pray, if all things are so unalterably predetermin'd, that they cannot be reversed? and if it be so that nothing can prevail with God, to alter or to suspend his decrees? or why in truth should he be moved, more by our Prayers,
For to what purpose do we pray, if all things Are so unalterably predetermined, that they cannot be reversed? and if it be so that nothing can prevail with God, to altar or to suspend his decrees? or why in truth should he be moved, more by our Prayers,
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when both of them with respect to us are equally Necessary, and it is impossible for those that do these things, to do otherwise than they do? or is not this to vilifie and ridicuel,
when both of them with respect to us Are equally Necessary, and it is impossible for those that do these things, to do otherwise than they do? or is not this to vilify and ridicuel,
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and our Duties are so far from having any rational expectation of acceptance at the hands of God, that they are rather so many pregnant Instances of the Frailty and infirmity of our Natures, overborn by the strength and power of those eternal Decrees, which it is impossible to Conquer,
and our Duties Are so Far from having any rational expectation of acceptance At the hands of God, that they Are rather so many pregnant Instances of the Frailty and infirmity of our Nature's, overborne by the strength and power of those Eternal Decrees, which it is impossible to Conquer,
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and against which without their own help we cannot strive? But tell us that Prayers, Almes-giving, Good works, a good Conversation and the like, are means some way or other conducing by the divine appointment to the happiness of men;
and against which without their own help we cannot strive? But tell us that Prayers, Almsgiving, Good works, a good Conversation and the like, Are means Some Way or other conducing by the divine appointment to the happiness of men;
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to the procuring those blessings for which, and to the averting those Judgments against which we pray, that he that has predestin'd the end, has also predetermin'd the means;
to the procuring those blessings for which, and to the averting those Judgments against which we pray, that he that has predestined the end, has also predetermined the means;
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he that has resolv'd from all Eternity to be pleased with such a set number or company of Men, has also appointed that they shall please him, by his acceptance,
he that has resolved from all Eternity to be pleased with such a Set number or company of Men, has also appointed that they shall please him, by his acceptance,
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though they be necessary, shall be displeasing to him, and for which, as if they had been voluntary, he has decreed to condemn them to everlasting Torments,
though they be necessary, shall be displeasing to him, and for which, as if they had been voluntary, he has decreed to condemn them to everlasting Torments,
or rather for no reason at all, but what is founded in his own Arbitrary will and power, there being no manner of natural Connexion betwixt necessity and punishment, or reward.
or rather for no reason At all, but what is founded in his own Arbitrary will and power, there being no manner of natural Connexion betwixt necessity and punishment, or reward.
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and that they should perpetually deny what they can never help thinking to be true What is it for which we so much decry the Papists for asserting their bold and contradictious Doctrine of Transubstantiation? Is it not for this reason that their opinion includes in it so flat a repugnancy to their own senses? That it is so full of absurdities and contradictions, that let them pretend what they please, they can never heartily believe it themselves:
and that they should perpetually deny what they can never help thinking to be true What is it for which we so much decry the Papists for asserting their bold and contradictious Doctrine of Transubstantiation? Is it not for this reason that their opinion includes in it so flat a repugnancy to their own Senses? That it is so full of absurdities and contradictions, that let them pretend what they please, they can never heartily believe it themselves:
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And is not this reason every whit as good against those, who subject all humane actions to an unalterable fate? For every Man, let him say what he pleases in a fit of Disputation,
And is not this reason every whit as good against those, who Subject all humane actions to an unalterable fate? For every Man, let him say what he Pleases in a fit of Disputation,
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neither can there be any better Argument of that freedom which he denies, than that he finds himself indu'd with a power of affirming or denying so contrary to the natural sentiments of his own mind and understanding. One Man he looks upon himself to be wise, another just, a third merciful and good, a fourth he is temperate, chast, and sober;
neither can there be any better Argument of that freedom which he Denies, than that he finds himself endued with a power of affirming or denying so contrary to the natural sentiments of his own mind and understanding. One Man he looks upon himself to be wise, Another just, a third merciful and good, a fourth he is temperate, chaste, and Sobrium;
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so is Anger too, unless we admit a liberty in that thing or person, which is the object of our anger, whereby it might have behav'd it self otherwise than it has;
so is Anger too, unless we admit a liberty in that thing or person, which is the Object of our anger, whereby it might have behaved it self otherwise than it has;
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but to be angry with things that are acted by necessity, is the anger of Dogs that bark at the Moon, it is what Solomon calls the Anger of Fools; and such may be angry,
but to be angry with things that Are acted by necessity, is the anger of Dogs that bark At the Moon, it is what Solomon calls the Anger of Fools; and such may be angry,
and these last no question look upon themselves as very friendly and charitable Men, which it is manifest they cannot do but upon supposition, that they might have done otherwise if they had pleased;
and these last no question look upon themselves as very friendly and charitable Men, which it is manifest they cannot do but upon supposition, that they might have done otherwise if they had pleased;
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but it is the same necessity, neither commendable nor blame-worthy in any, which displays it self by different effects in them all, which makes one of them commit such an action, another censure, a third pity it,
but it is the same necessity, neither commendable nor blameworthy in any, which displays it self by different effects in them all, which makes one of them commit such an actium, Another censure, a third pity it,
and a fourth apply himself to remedy the like inconvenience for the future, by his fruitless advice and counsel, which can never hope to stand in competition with the unalterable decrees of Heaven.
and a fourth apply himself to remedy the like inconvenience for the future, by his fruitless Advice and counsel, which can never hope to stand in competition with the unalterable decrees of Heaven.
and about the Civil Magistrates power as to the latter in Religious affairs, which if the Calvinistical Doctrine be true, is a very needless Controversie;
and about the Civil Magistrates power as to the latter in Religious affairs, which if the Calvinistical Doctrine be true, is a very needless Controversy;
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And so the Controversie is happily at an end, and we should be much to blame for censuring such innocent people for such unavoidable Scruples, but that we cannot help it, which,
And so the Controversy is happily At an end, and we should be much to blame for censuring such innocent people for such unavoidable Scruples, but that we cannot help it, which,
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yet it is not more inconsistent with the common sentiments of Mankind, and with the plain acknowledgments of its own Defenders, with reason, experience,
yet it is not more inconsistent with the Common sentiments of Mankind, and with the plain acknowledgments of its own Defenders, with reason, experience,
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and most, if not all the Passions which we find within our selves, are combined in a strict confederacy to overthrow, it being directly contrary to the nature of the one,
and most, if not all the Passion which we find within our selves, Are combined in a strict confederacy to overthrow, it being directly contrary to the nature of the one,
Another very just exception which has been made and managed to very great advantage, by a very Reverend and Learned person, against the absurd and blasphemous Doctrine of Transubstantiation, is this, That it overthrows the whole Fabrick of the Christian Religion, by destroying that Foundation upon which it stands, that is to say, its Divine Authority attested by those Miracles by which it was confirmed,
another very just exception which has been made and managed to very great advantage, by a very Reverend and Learned person, against the absurd and blasphemous Doctrine of Transubstantiation, is this, That it overthrows the Whole Fabric of the Christian Religion, by destroying that Foundation upon which it Stands, that is to say, its Divine authority attested by those Miracles by which it was confirmed,
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and when it is not, and consequently that Religion, whose Sanction and Authority is founded upon Miracles, can never be thought to be sufficiently confirmed.
and when it is not, and consequently that Religion, whose Sanction and authority is founded upon Miracles, can never be Thought to be sufficiently confirmed.
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But, besides this, it is farther evident from other considerations, That if the Doctrine of absolute Reprobation be true, the Scriptures of the New Testament are both a very false and a very impertinent Book, it being not only plainly contradictory to so many plain Texts, of whose true meaning and signification there can be no manner of doubt or question;
But, beside this, it is farther evident from other considerations, That if the Doctrine of absolute Reprobation be true, the Scriptures of the New Testament Are both a very false and a very impertinent Book, it being not only plainly contradictory to so many plain Texts, of whose true meaning and signification there can be no manner of doubt or question;
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but to the whole Oeconomy of the Gospel, to the design of Christ's coming into the world, to the design of his Suffering, to the reason of his Intercession,
but to the Whole Oeconomy of the Gospel, to the Design of Christ's coming into the world, to the Design of his Suffering, to the reason of his Intercession,
He that loveth not, saith he, knoweth not God, for God is love, but you know it is a common rule, denominatio sumitur à parte potiori, if therefore of those who are born into this world, there be not above one in a Thousand who are the Objects of this love and favour,
He that loves not, Says he, Knoweth not God, for God is love, but you know it is a Common Rule, denominatio sumitur à parte potiori, if Therefore of those who Are born into this world, there be not above one in a Thousand who Are the Objects of this love and favour,
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it being more suitable to the nature of God, if the Calvinistical Painters have drawn him right, to say, he that hateth not, knoweth not God, for God is hatred;
it being more suitable to the nature of God, if the Calvinistical Painters have drawn him right, to say, he that hates not, Knoweth not God, for God is hatred;
the same may be said of all those other Pathetical exhortations to the mutual endearment and love of one another, which are to be met with in the same Chapter of that good Disciple: Beloved saith he, v. 7. Let us love one another,
the same may be said of all those other Pathetical exhortations to the mutual endearment and love of one Another, which Are to be met with in the same Chapter of that good Disciple: beloved Says he, v. 7. Let us love one Another,
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For he that loveth not his Brother whom he hath seen, how can he love God whom he hath not seen? And this Commandment have we from him that, he who loveth God, love his Brother also.
For he that loves not his Brother whom he hath seen, how can he love God whom he hath not seen? And this Commandment have we from him that, he who loves God, love his Brother also.
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because God who is the most perfect being, and the most worthy of our Imitation, so hated the World that he made the infinitely greatest part of Mankind, out of a design to destroy them, not that they had,
Because God who is the most perfect being, and the most worthy of our Imitation, so hated the World that he made the infinitely greatest part of Mankind, out of a Design to destroy them, not that they had,
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that very offence being an effect and instance of his Freedom, it was impossible that a free action in him should be the natural and proper cause of a necessary Nature in us;
that very offence being an Effect and instance of his Freedom, it was impossible that a free actium in him should be the natural and proper cause of a necessary Nature in us;
or indeed that any one action which it was possible for him to Commit, especially that for which the Son of Sirach tells us he made some amends by his Repentance, should so far alter both his Nature,
or indeed that any one actium which it was possible for him to Commit, especially that for which the Son of Sirach tells us he made Some amends by his Repentance, should so Far altar both his Nature,
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for Necessity and Freedom do, toto genere distare, Heaven and Earth, East and West, the Northern and the Southern Poles are not more Diametrically opposite,
for Necessity and Freedom do, toto genere distare, Heaven and Earth, East and West, the Northern and the Southern Poles Are not more Diametrically opposite,
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and since upon supposition of that offence, he did preordain that all Mankind should be tainted by such an universal and irresistible Corruption, which was impossible to be effected by any natural means, it is the same thing,
and since upon supposition of that offence, he did preordain that all Mankind should be tainted by such an universal and irresistible Corruption, which was impossible to be effected by any natural means, it is the same thing,
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and he refers it all to God's arbitrary Soveraignty and lawless will, which he makes to be the only square and measure of all his actions in the Government of the world.
and he refers it all to God's arbitrary Sovereignty and lawless will, which he makes to be the only square and measure of all his actions in the Government of the world.
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than by hating one another? by persecutig and tormenting every man his Neighbour? by arming and equipping our selves to the mutual Ruin and Destruction of each other? neither is it any argument in this ease that such a course of life is against our own interest,
than by hating one Another? by persecutig and tormenting every man his Neighbour? by arming and equipping our selves to the mutual Ruin and Destruction of each other? neither is it any argument in this ease that such a course of life is against our own Interest,
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For if God hate us, how can we better express our imitation of him than by hating our selves? or how can we better express that hatred than by doing those things which tend to our Destruction?
For if God hate us, how can we better express our imitation of him than by hating our selves? or how can we better express that hatred than by doing those things which tend to our Destruction?
and very unreasonably interpret those words, that a very small and inconsiderable party shall be culled out of the gross of Mankind, to be the Objects of the divine Favour,
and very unreasonably interpret those words, that a very small and inconsiderable party shall be culled out of the gross of Mankind, to be the Objects of the divine Favour,
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or to feel those influences and intercourses of the divine Spirit which are reciprocated with the Spirit of another man, the best way of imitating God will be, without any respect or distinction of Persons to proclaim an open War against all Mankind,
or to feel those influences and intercourses of the divine Spirit which Are reciprocated with the Spirit of Another man, the best Way of imitating God will be, without any respect or distinction of Persons to proclaim an open War against all Mankind,
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lest by a too sollicitous pity for the Elect, who by the worst that can happen, will but be dispatched to a better place, we spare the Reprobate whom God hath forsaken,
lest by a too solicitous pity for the Elect, who by the worst that can happen, will but be dispatched to a better place, we spare the Reprobate whom God hath forsaken,
if the Calvinistical reprobation be to be admitted? are these the words of Peace? the Laws and Ordinances of the Prince of Peace? the Doctrine of the Meek and Humble Jesus? or is it not rather a perfect Burlesque,
if the Calvinistical reprobation be to be admitted? Are these the words of Peace? the Laws and Ordinances of the Prince of Peace? the Doctrine of the Meek and Humble jesus? or is it not rather a perfect Burlesque,
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Was it for this that Isaac the Type and the Progenitour of the Messias, was called the promised and the Holy seed, the happy Man from whose auspicious Loyns, that Bright, that Glorious, that Majestick Babe was in the fulness of time to be descended;
Was it for this that Isaac the Type and the Progenitor of the Messias, was called the promised and the Holy seed, the happy Man from whose auspicious Loins, that Bright, that Glorious, that Majestic Babe was in the fullness of time to be descended;
in whom all the Families of the Earth were to be blessed? For this that as the watchful Shepheards were guarding of their sleeping Flocks, the Angel of the Lord came upon them,
in whom all the Families of the Earth were to be blessed? For this that as the watchful Shepherds were guarding of their sleeping Flocks, the Angel of the Lord Come upon them,
for unto you is Born this day in the City of David, a Saviour which is Christ the Lord? For this the Beautiful and immortal Quire, that sing perpetually before the Throne of God, fill'd Heaven and Earth with their triumphant Song:
for unto you is Born this day in the city of David, a Saviour which is christ the Lord? For this the Beautiful and immortal Choir, that sing perpetually before the Throne of God, filled Heaven and Earth with their triumphant Song:
and welcom'd his approaching Fate with Notes more Charming than the dying Swan, or Nightingals contending for the Mastery, with the most delicate and tender touches of the fainting string:
and welcomed his approaching Fate with Notes more Charming than the dying Swan, or Nightingales contending for the Mastery, with the most delicate and tender touches of the fainting string:
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Lord now lettest thou thy Servant depart in peace according to thy word, for mine Eyes have seen thy Salvation, which thou hast prepared before the face of all people;
Lord now Lettest thou thy Servant depart in peace according to thy word, for mine Eyes have seen thy Salvation, which thou hast prepared before the face of all people;
Was it for this the blessed and Immaculate Virgin, the Royal consort of the Eternal Spirit, the happy Mother of the Son of God, broke out into that thankful Rhapsodie of Joy and gladness.
Was it for this the blessed and Immaculate Virgae, the Royal consort of the Eternal Spirit, the happy Mother of the Son of God, broke out into that thankful Rhapsody of Joy and gladness.
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and Happiness, and Salvation? what reason have all the Generations of the world to call the Virgin Mother Blessed? how did the Angel bring good tidings of great Joy, which were to be to all People? how was he a light to lighten the Gentiles? and how a Glory to his people Israel? or is he not rather a Reproach to that Stock, from which he is descended,
and Happiness, and Salvation? what reason have all the Generations of the world to call the Virgae Mother Blessed? how did the Angel bring good tidings of great Joy, which were to be to all People? how was he a Light to lighten the Gentiles? and how a Glory to his people Israel? or is he not rather a Reproach to that Stock, from which he is descended,
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when he came into the World, not so much to save, as to destroy Mankind? for if so vast a proportion of those miserable Mortals, who are born into this world, are irreversibly consigned to everlasting Torments, without any offence or provocation given on their Parts;
when he Come into the World, not so much to save, as to destroy Mankind? for if so vast a proportion of those miserable Mortals, who Are born into this world, Are irreversibly consigned to everlasting Torments, without any offence or provocation given on their Parts;
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and if Christ himself be that Unmerciful, that Unrelenting Judge, who at his second coming the Circuit of the world, is to pronounce that cruel Sentence against it,
and if christ himself be that Unmerciful, that Unrelenting Judge, who At his second coming the Circuit of the world, is to pronounce that cruel Sentence against it,
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instead of bringing health and Happiness to men, but the beginning of our Sorrows, the Introduction to eternal Misery and Pain, the mournful Prologue to the Tragedy of Hell? and is he not more fitly stiled, the Destroyer,
instead of bringing health and Happiness to men, but the beginning of our Sorrows, the Introduction to Eternal Misery and Pain, the mournful Prologue to the Tragedy of Hell? and is he not more fitly styled, the Destroyer,
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and by the Grace of his Spirit working in the Hearts of his true and faithful Disciples: now all Example is in vain, of which there can be no Imitation;
and by the Grace of his Spirit working in the Hearts of his true and faithful Disciples: now all Exampl is in vain, of which there can be no Imitation;
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then it is manifest according to St. Paul's own Concession, that without the same liberty, there can be no Transgression, which was the thing to be proved.
then it is manifest according to Saint Paul's own Concession, that without the same liberty, there can be no Transgression, which was the thing to be proved.
And indeed how can it ever seem a likely matter, that the Blood of the daily morning and evening Sacrifice, of the Sin and the Trespass Offerings, of the Passovers, the Peace-Offerings,
And indeed how can it ever seem a likely matter, that the Blood of the daily morning and evening Sacrifice, of the since and the Trespass Offerings, of the Passovers, the Peace-Offerings,
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so much address and ceremony be streaming perpetually under the Mosaick Law, as a pompous and magnificent Introduction to that great Sacrifice, which was in the fulness of time to answer and abolish the shadows of the legal Administration,
so much address and ceremony be streaming perpetually under the Mosaic Law, as a pompous and magnificent Introduction to that great Sacrifice, which was in the fullness of time to answer and Abolah the shadows of the Legal Administration,
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and all this by way of expiation for those who never had offended? Or did the Jews undergo all this troublesome and ceremonious Fatigue? Did Christ himself suffer upon the Cross only for the Sin of our first Parent, imputed without any proper guilt of ours to his Posterity? No certainly, God is too just to condemn all the World for what they could not avoid;
and all this by Way of expiation for those who never had offended? Or did the jews undergo all this troublesome and ceremonious Fatigue? Did christ himself suffer upon the Cross only for the since of our First Parent, imputed without any proper guilt of ours to his Posterity? No Certainly, God is too just to condemn all the World for what they could not avoid;
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and the Blood of Christ was too precious to be spilt only for the single Transgression of one single Man. How absurd? How ridiculous is it to say, that he dyed for those Sins which we never committed? Or that he rose again for that justification which, by reason of our innocence, we did not need? Or is it not better to acknowledge as the Scripture does, that upon account of our own personal Guilt,
and the Blood of christ was too precious to be spilled only for the single Transgression of one single Man. How absurd? How ridiculous is it to say, that he died for those Sins which we never committed? Or that he rose again for that justification which, by reason of our innocence, we did not need? Or is it not better to acknowledge as the Scripture does, that upon account of our own personal Gilded,
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as well as that of our first Parent, we all lay in Darkness, and in the shadow of Death, and that we all have sinned, and come short of the Glory of God;
as well as that of our First Parent, we all lay in Darkness, and in the shadow of Death, and that we all have sinned, and come short of the Glory of God;
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and that for this reason God himself took our Flesh and dwelt amongst us, that he might be to us in the nature of a legal Redeemer, who was always to be of the Kindred of the party to be redeemed? Which custom of the Jews God could not any way so properly imitate,
and that for this reason God himself took our Flesh and dwelled among us, that he might be to us in the nature of a Legal Redeemer, who was always to be of the Kindred of the party to be redeemed? Which custom of the jews God could not any Way so properly imitate,
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Neither will the intercession of Christ, which is the third way of saving Mankind, according to this Hypothesis, make any better sense than his satisfaction does;
Neither will the Intercession of christ, which is the third Way of Saving Mankind, according to this Hypothesis, make any better sense than his satisfaction does;
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Therefore I speak it not only with a becoming reverence, but scarce without trembling, what a ridiculous thing do these Men make of the Mediatory Office of Christ in Heaven, who spends so many Ages in a sollicitous,
Therefore I speak it not only with a becoming Reverence, but scarce without trembling, what a ridiculous thing do these Men make of the Mediatory Office of christ in Heaven, who spends so many Ages in a solicitous,
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Whereas if we follow the truth it self, rather than the fancies of particular Men, of how great name or authority soever, nothing is more plain than the reason and the usefulness of his Intercession;
Whereas if we follow the truth it self, rather than the fancies of particular Men, of how great name or Authority soever, nothing is more plain than the reason and the usefulness of his Intercession;
for Salvation being annext to Faith and Repentance, and a good Life, and the satisfaction of Christ being apply'd to the person of a Believer upon these conditions, which conditions are not so fully performed by any as they might be,
for Salvation being annexed to Faith and Repentance, and a good Life, and the satisfaction of christ being applied to the person of a Believer upon these conditions, which conditions Are not so Fully performed by any as they might be,
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nor equally by all, it is manifest there must needs be very many, whose performance is so weak and imperfect, that without any breach of that Covenant, which God has entered into with Mankind, he might very justly abandon them to eternal Flames, to be tormented for ever with and by the Devil and his Angels,
nor equally by all, it is manifest there must needs be very many, whose performance is so weak and imperfect, that without any breach of that Covenant, which God has entered into with Mankind, he might very justly abandon them to Eternal Flames, to be tormented for ever with and by the devil and his Angels,
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but that the intercession of Christ extends and enlarges the benefit of his satisfaction, and makes it more operative and available than otherwise it would have been.
but that the Intercession of christ extends and enlarges the benefit of his satisfaction, and makes it more operative and available than otherwise it would have been.
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there is also his Kingship to be considered, one great part of the exercise of which, consists in his sitting in Judgment at the last day, to pronounce the irreversible sentence of Death or Life upon all Men;
there is also his Kingship to be considered, one great part of the exercise of which, consists in his sitting in Judgement At the last day, to pronounce the irreversible sentence of Death or Life upon all Men;
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for to judge, is to act with reason, and Fate and Morality are inconsistent together, which Fate if it were the only principle and spring of Action, the Reprobate at the last day need not stand in justification of themselves from other Topicks,
for to judge, is to act with reason, and Fate and Morality Are inconsistent together, which Fate if it were the only principle and spring of Actium, the Reprobate At the last day need not stand in justification of themselves from other Topicks,
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which being a very reasonable excuse, and yet not urged where the Pleas of the Wicked are set down by our Saviour himself, it is a very powerful and convincing Argument, that he will at that day proceed by other measures,
which being a very reasonable excuse, and yet not urged where the Pleasant of the Wicked Are Set down by our Saviour himself, it is a very powerful and convincing Argument, that he will At that day proceed by other measures,
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and that he will not, much less did he design it from all Eternity, condemn the meanest Wretch that ever wore the shape and title of a Man for any but voluntary and wilfully committed Sins.
and that he will not, much less did he Design it from all Eternity, condemn the Meanest Wretch that ever wore the shape and title of a Man for any but voluntary and wilfully committed Sins.
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but condemn or save by unaccountable methods, without any regard to reason or to justice, the exercise of which is founded upon the differences of Moral good and evil, all which differences must come to nothing, where the liberty of humane Actions is destroyed;
but condemn or save by unaccountable methods, without any regard to reason or to Justice, the exercise of which is founded upon the differences of Moral good and evil, all which differences must come to nothing, where the liberty of humane Actions is destroyed;
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so neither is there any thing more destructive of that meek, charitable, and humble frame of Mind, which it was the design of the Gospel to establish in the World, the natural and immediate tendency of such Doctrines in the minds of inconsiderate Men,
so neither is there any thing more destructive of that meek, charitable, and humble frame of Mind, which it was the Design of the Gospel to establish in the World, the natural and immediate tendency of such Doctrines in the minds of inconsiderate Men,
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though, if they consider all, they have no reason to be proud, being to create a Spiritual Pride and overweaning Conceit of themselves, together with a contempt and hatred of all others whom they call the Reprobate,
though, if they Consider all, they have no reason to be proud, being to create a Spiritual Pride and overweening Conceit of themselves, together with a contempt and hatred of all Others whom they call the Reprobate,
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and those who are out of all danger of miscarrying, and past the possibility of not being as happy as God and happiness themselves can make them? Or what greater indignity or reproach can be cast upon one Man by another,
and those who Are out of all danger of miscarrying, and passed the possibility of not being as happy as God and happiness themselves can make them? Or what greater indignity or reproach can be cast upon one Man by Another,
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The first of which is, that inconsiderate Interpreters, not minding the whole scope and drift of the Writings of St. Paul, but looking only to the immediate seeming sense of one single Proposition,
The First of which is, that inconsiderate Interpreters, not minding the Whole scope and drift of the Writings of Saint Paul, but looking only to the immediate seeming sense of one single Proposition,
and not considering that neither so well as they should have done, have stretched the interpretation of those places beyond their natural extent, wherein St. Paul sets himself in opposition to the Jews, who expected Justification from the Law of Moses, or to the Judaizing Christians, who would have retained that Law either in whole or in part,
and not considering that neither so well as they should have done, have stretched the Interpretation of those places beyond their natural extent, wherein Saint Paul sets himself in opposition to the jews, who expected Justification from the Law of Moses, or to the Judaizing Christians, who would have retained that Law either in Whole or in part,
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First, That that Law containing the Types and Shadows of things to come, when once their Antitypes appeared in the World, they could be of no longer value or signification. And,
First, That that Law containing the Types and Shadows of things to come, when once their Antitypes appeared in the World, they could be of no longer valve or signification. And,
they did also under them contain a shadow of that inward sincerity and purity of Mind, without which, notwithstanding all the accuracy of external Observations, they could be of no moment or avail with God, who is the searcher of Hearts,
they did also under them contain a shadow of that inward sincerity and purity of Mind, without which, notwithstanding all the accuracy of external Observations, they could be of no moment or avail with God, who is the searcher of Hearts,
These were the two reasons why Justification could not be obtained by the works of the Law of Moses; but neither was the Law of Nature sufficient for this purpose, not that it was not perfect in it self,
These were the two Reasons why Justification could not be obtained by the works of the Law of Moses; but neither was the Law of Nature sufficient for this purpose, not that it was not perfect in it self,
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•t exacts no more punishment than it requires Obedience, it Commands nothing which is naturally impossible to be performed, which no Law can be supposed to do;
•t exacts no more punishment than it requires obedience, it Commands nothing which is naturally impossible to be performed, which no Law can be supposed to do;
yet considering the many Temptations, and Infirmities to which we are obnoxious, it is morally impossible but at some time or other, it will so come to pass that what through in inadvertency, Temptation or Frailty, we shall step aside out of the milky way of Innocence and Truth, into the forbidden paths of Lust and Errour;
yet considering the many Temptations, and Infirmities to which we Are obnoxious, it is morally impossible but At Some time or other, it will so come to pass that what through in inadvertency, Temptation or Frailty, we shall step aside out of the milky Way of Innocence and Truth, into the forbidden paths of Lust and Error;
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except our Saviour himself who was created in the utmost perfection of the humane Nature, assisted and improved, by a most intimate presence and union of the Divine.
except our Saviour himself who was created in the utmost perfection of the humane Nature, assisted and improved, by a most intimate presence and Union of the Divine.
So that in this case, a Sin being once committed, it is necessary in order to our Justification, that is, to our being freed from the punishment which is consequent upon it;
So that in this case, a since being once committed, it is necessary in order to our Justification, that is, to our being freed from the punishment which is consequent upon it;
and it is certain that the very next thing to Innocence is Repentance, and that God will not despise a broken and a contrite Heart, but still it is equally certain, that whereever there is Repentance, there is Guilt,
and it is certain that the very next thing to Innocence is Repentance, and that God will not despise a broken and a contrite Heart, but still it is equally certain, that wherever there is Repentance, there is Gilded,
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But then Thirdly, The third way from which some might peradventure promise to themselves to be justified or pardoned for their Offences, is by the Obedience of the remaining part of their Life;
But then Thirdly, The third Way from which Some might Peradventure promise to themselves to be justified or pardoned for their Offences, is by the obedience of the remaining part of their Life;
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and though it be true that this Obedience is a certain sign that our Repentance is sincere, which will for that reason be sure to be the more available with God;
and though it be true that this obedience is a certain Signen that our Repentance is sincere, which will for that reason be sure to be the more available with God;
by the want of a due fervour and ardency of Mind, and by the wandering of our thoughts and affections towards unsuitable Objects and desires, in the very midst of our Devotion,
by the want of a due fervour and ardency of Mind, and by the wandering of our thoughts and affections towards unsuitable Objects and Desires, in the very midst of our Devotion,
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yet in it self, it is so far from being able to expiate for the Sins and Follies of our past Life, that it will upon account of its own defects stand in great need of another Expiation.
yet in it self, it is so Far from being able to expiate for the Sins and Follies of our past Life, that it will upon account of its own defects stand in great need of Another Expiation.
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But it seemed best to his infinite Wisdom, to make use of this fifth and last way, that is, to accept of a Proxenetical or Vicarious expiation in our stead, not that the other way had any Repugnancy in it to any of the Divine Attributes,
But it seemed best to his infinite Wisdom, to make use of this fifth and last Way, that is, to accept of a Proxenetical or Vicarious expiation in our stead, not that the other Way had any Repugnancy in it to any of the Divine Attributes,
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the Jews therefore, which was also more or less the case of all the Heathen world, being used in their Religious rites to appease God's wrath by Sacrifices,
the jews Therefore, which was also more or less the case of all the Heathen world, being used in their Religious Rites to appease God's wrath by Sacrifices,
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if Justification had been proposed upon any other terms than those o• shedding of Blood, besides that without this they would have had no reason to forsake the Mosaick platform of Divine worship, which must have continued still in force,
if Justification had been proposed upon any other terms than those o• shedding of Blood, beside that without this they would have had no reason to forsake the Mosaic platform of Divine worship, which must have continued still in force,
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or of his fixt and unalterable resolution, to perform on his part the Conditions of that new Covenant which he had entered into with Mankind, whose sanction was founded in the Blood of his only Son, it being not only unreasonable,
or of his fixed and unalterable resolution, to perform on his part the Conditions of that new Covenant which he had entered into with Mankind, whose sanction was founded in the Blood of his only Son, it being not only unreasonable,
but impious and highly derogatory to the Honour and Majesty of God, to suppose that the Divinity it self should condescend to appear in the form and likeness of a Servant, should take our Flesh and our Nature upon him;
but impious and highly derogatory to the Honour and Majesty of God, to suppose that the Divinity it self should condescend to appear in the from and likeness of a Servant, should take our Flesh and our Nature upon him;
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Thirdly, A third reason why this Method was taken, seems to me to have been not only that by faith in a crucified God, we might have sufficient assurance of the remission of Sins,
Thirdly, A third reason why this Method was taken, seems to me to have been not only that by faith in a Crucified God, we might have sufficient assurance of the remission of Sins,
but also that by his Resurrection and Ascension which were consequent upon that Crucifixion, we might have the most sensible Demonstration that could be given us of the certainty of our own Resurrection,
but also that by his Resurrection and Ascension which were consequent upon that Crucifixion, we might have the most sensible Demonstration that could be given us of the certainty of our own Resurrection,
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that if God had bestowed a gratuitous remission upon the world, that is, for I would not be mistaken in the use of that word, a remission without any satisfaction made for Sin, either by our selves or our Proxy, it would have argued such an easiness in the Divine nature, in the opinion of many men, that it would rather have proved an encouragement to continue in Sin,
that if God had bestowed a gratuitous remission upon the world, that is, for I would not be mistaken in the use of that word, a remission without any satisfaction made for since, either by our selves or our Proxy, it would have argued such an easiness in the Divine nature, in the opinion of many men, that it would rather have proved an encouragement to continue in since,
and God might as well pardon us without any Atonement at all, as by that which would be so infinitely disproportionate to the guilt of the offending Parties.
and God might as well pardon us without any Atonement At all, as by that which would be so infinitely disproportionate to the guilt of the offending Parties.
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but delivered him up for us all, how shall he not with him also freely give us all things, Rom. 8. 32? Yet this will but enhance and aggravate the Condemnation of our Disobedience,
but Delivered him up for us all, how shall he not with him also freely give us all things, Rom. 8. 32? Yet this will but enhance and aggravate the Condemnation of our Disobedience,
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but that it is wholly oweing to the Grace and Mercy of God, in and through the meritorious Death and passion of his Son and our Saviour Jesus Christ the Righteous, who knew no Sin, neither was guile found in his Mouth;
but that it is wholly owing to the Grace and Mercy of God, in and through the meritorious Death and passion of his Son and our Saviour jesus christ the Righteous, who knew no since, neither was guile found in his Mouth;
We may now from hence give such a clear and solid Exposition of many places in the writings of St. Paul, which are so miserably abused and stretched beyond their true extent by the Calvinistical Doctors,
We may now from hence give such a clear and solid Exposition of many places in the writings of Saint Paul, which Are so miserably abused and stretched beyond their true extent by the Calvinistical Doctors,
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as to make them for ever hereafter utterly useless, to that cause and party, which without that method which I have used, cannot so convincingly be done by any other way of proceedure.
as to make them for ever hereafter utterly useless, to that cause and party, which without that method which I have used, cannot so convincingly be done by any other Way of procedure.
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Which places together with several others of a like purport and signification are so far strained beyond their true sence and meaning by Calvinistical Interpreters,
Which places together with several Others of a like purport and signification Are so Far strained beyond their true sense and meaning by Calvinistical Interpreters,
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but that he proceeded perfectly by an arbitrary Goodness, and had not the least respect to any other Consideration whatsoever, which it is plain does not only destroy the necessity of Obedience and a good Life,
but that he proceeded perfectly by an arbitrary goodness, and had not the least respect to any other Consideration whatsoever, which it is plain does not only destroy the necessity of obedience and a good Life,
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but renders all the exhortations and Encouragements to it, which are so plentifully, and so pathetically interspersed up and down the Scriptures, both of the old and the new Testament;
but renders all the exhortations and Encouragements to it, which Are so plentifully, and so pathetically interspersed up and down the Scriptures, both of the old and the new Testament;
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I beseech you Brethren, by the Mercies of God, that ye present your Bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable Service;
I beseech you Brothers, by the mercies of God, that you present your Bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable Service;
and be not conformed to this world, but be ye transformed by the renewing of your mind, that ye may prove what is that good, that acceptable and perfect will of God.
and be not conformed to this world, but be you transformed by the renewing of your mind, that you may prove what is that good, that acceptable and perfect will of God.
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if God Almighty in the work of Justification had no manner of regard to those as the Conditions of his Favour? or if indeed we cannot so much as endeavour to be transformed or renewed of our selves, by the exercise of the natural Faculties and Powers of our own minds,
if God Almighty in the work of Justification had no manner of regard to those as the Conditions of his Favour? or if indeed we cannot so much as endeavour to be transformed or renewed of our selves, by the exercise of the natural Faculties and Powers of our own minds,
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Whereas if we go a middle way betwixt these two extreams, it will be very easie to reconcile these places of St. Paul, to themselves and to one another;
Whereas if we go a middle Way betwixt these two extremes, it will be very easy to reconcile these places of Saint Paul, to themselves and to one Another;
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and our best performances are accompanied with so many and so great imperfections, that instead of expiating for our grosser Crimes, they themselves do stand in need of an Atonement.
and our best performances Are accompanied with so many and so great imperfections, that instead of expiating for our grosser Crimes, they themselves do stand in need of an Atonement.
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and it is so true that even in those to whom God is pleased to extend his Mercy at the very instant of Death, which we have reason to believe to be but very few,
and it is so true that even in those to whom God is pleased to extend his Mercy At the very instant of Death, which we have reason to believe to be but very few,
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for since our Repentance and our good works have no manner of merit or Atonement in themselves, it is certain that that Atonement must be wholly oweing to something else, and the Scripture tells us plainly what that is,
for since our Repentance and our good works have no manner of merit or Atonement in themselves, it is certain that that Atonement must be wholly owing to something Else, and the Scripture tells us plainly what that is,
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namely to the sufferings of Christ upon the Cross for our Sins, the merit of which sufferings is by the Grace and favour of God, without any pretence or title which we have otherwise to them, appli'd to every true Believer as the reward of his Faith in him, by whom that expiation is wrought:
namely to the sufferings of christ upon the Cross for our Sins, the merit of which sufferings is by the Grace and favour of God, without any pretence or title which we have otherwise to them, applied to every true Believer as the reward of his Faith in him, by whom that expiation is wrought:
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which Faith, though it can never be unaccompani'd with good works, yet it implies in its very nature so perfect a reliance upon the merit and satisfaction of Christ for Justification and Redemption,
which Faith, though it can never be unaccompanied with good works, yet it Implies in its very nature so perfect a reliance upon the merit and satisfaction of christ for Justification and Redemption,
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It is almost the same case, as if a Malefactor having committed something worthy of Death, should yet notwithstanding in pity to the innocence of his past Life before the commission of this offence have a Reprieve allowed him, to put him upon a new Tryal,
It is almost the same case, as if a Malefactor having committed something worthy of Death, should yet notwithstanding in pity to the innocence of his past Life before the commission of this offence have a Reprieve allowed him, to put him upon a new Trial,
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and since he plainly acknowledges himself a debter to the justice of the Law, and reposeth his only confidence not in his own uprightness or sincerity,
and since he plainly acknowledges himself a debtor to the Justice of the Law, and reposes his only confidence not in his own uprightness or sincerity,
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This may be sufficient to have said concerning the first of those six accounts which I have promised to give of the first rise of the Predestinarian Doctrine, that it is grounded upon a mistaken Interpretation of those places of St. Paul, which are opposed only to those who had too high an opinion of themselves,
This may be sufficient to have said Concerning the First of those six accounts which I have promised to give of the First rise of the Predestinarian Doctrine, that it is grounded upon a mistaken Interpretation of those places of Saint Paul, which Are opposed only to those who had too high an opinion of themselves,
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or were not so sensible as they ought to be, of the grace and favour of God towards them, by sending his Son into the world to be the propitiation for their Sins,
or were not so sensible as they ought to be, of the grace and favour of God towards them, by sending his Son into the world to be the propitiation for their Sins,
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but it is rather, on the contrary, a new obligation to watchfulness and diligence in all our Conversation, that God has been pleased to apply so mercifull and so effectual a remedy to those Diseases and Dangers to which either the frailty of our natures,
but it is rather, on the contrary, a new obligation to watchfulness and diligence in all our Conversation, that God has been pleased to apply so merciful and so effectual a remedy to those Diseases and Dangers to which either the frailty of our nature's,
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and I dare confidently appeal to any man, let him be who he will, who is not enslaved past all possibility of redemption to a Spirit of Bigotry and prejudice for a party, without having patience to attend to the real Merits of a Cause,
and I Dare confidently appeal to any man, let him be who he will, who is not enslaved passed all possibility of redemption to a Spirit of Bigotry and prejudice for a party, without having patience to attend to the real Merits of a Cause,
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whether I have not very fairly and clearly expounded those places of St. Paul which I have produced upon this head, together with all others of a like meaning and signification;
whither I have not very fairly and clearly expounded those places of Saint Paul which I have produced upon this head, together with all Others of a like meaning and signification;
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and of its Continuance among us to this Day, shall be taken from those Texts in the Epistles of St. Paul where he describes the Lucta or Contention which is to be found more or less in every man,
and of its Continuance among us to this Day, shall be taken from those Texts in the Epistles of Saint Paul where he describes the Lucta or Contention which is to be found more or less in every man,
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as it moves from its self, by an inward spring or principle of self activity abstracted from all Intanglement or Encumbrance from the Body, which are all regulated by the sober and steady deliberations of right reason without any Prejudice, Humour, Interest,
as it moves from its self, by an inward spring or principle of self activity abstracted from all Entanglement or Encumbrance from the Body, which Are all regulated by the Sobrium and steady deliberations of right reason without any Prejudice, Humour, Interest,
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or Passion, and between those desires which are owing to the union of the intellectual or spiritual principle with matter, from whence it comes to pass that our nobler part is perpetually sollicited and frequently overborn by the importunity of sensual Pleasures, by yielding too frequently or too grosly to which, it follows unavoidably that the natural strength and activity of the mind will be by degrees impaired,
or Passion, and between those Desires which Are owing to the Union of the intellectual or spiritual principle with matter, from whence it comes to pass that our Nobler part is perpetually solicited and frequently overborne by the importunity of sensual Pleasures, by yielding too frequently or too grossly to which, it follows avoidable that the natural strength and activity of the mind will be by Degrees impaired,
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and unactive, but on the contrary by constant breathing, activity and motion, they acquire new strength and arrive to an Athletical firmitude and vigour,
and unactive, but on the contrary by constant breathing, activity and motion, they acquire new strength and arrive to an Athletical firmitude and vigour,
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as being an effect of the natural strength and activity of the Soul shaking off the Cloggs and Encumbrances of the sensual or lower Life, which is wholly governed by gross and corporeal Impressions from without, the nature of Virtue consists;
as being an Effect of the natural strength and activity of the Soul shaking off the Clogs and Encumbrances of the sensual or lower Life, which is wholly governed by gross and corporeal Impressions from without, the nature of Virtue consists;
This Combat is excellently described by St. Paul, in the Seventh Chapter of his Epistle to the Romans, from the 14th. verse, to the end of that Chapter in these words.
This Combat is excellently described by Saint Paul, in the Seventh Chapter of his Epistle to the Roman, from the 14th. verse, to the end of that Chapter in these words.
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Much such a Description as this we have likewise by the same Apostle in his Epistle to the Galathians, c. 5. v. 17. The Flesh lusteth against the Spirit,
Much such a Description as this we have likewise by the same Apostle in his Epistle to the Galatians, c. 5. v. 17. The Flesh Lusteth against the Spirit,
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Where he also acquaints us what are the distinct works of the Flesh and the Spirit, the First consisting mainly in the gratification of sensual Appetites and desires,
Where he also acquaints us what Are the distinct works of the Flesh and the Spirit, the First consisting mainly in the gratification of sensual Appetites and Desires,
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or in an ambitious pursuit after the Pomp and Vanities of this world, or in that turbulent and uneven constitution of mind, in those either private or publick Mischiefs which are the usual consequences of Lust and Passion,
or in an ambitious pursuit After the Pomp and Vanities of this world, or in that turbulent and uneven constitution of mind, in those either private or public Mischiefs which Are the usual consequences of Lust and Passion,
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from an inward spring and principle of its own, and when its streams are not troubled or turned back with violence upon their Fountain, by the tempestuous winds of Passion;
from an inward spring and principle of its own, and when its streams Are not troubled or turned back with violence upon their Fountain, by the tempestuous winds of Passion;
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Now the works of the Flesh saith he, v. 18, 19, 20, 21, 22, 23. are manifest which are these, Adultery, Fornication, Uncleanness, Lasciviousness, Idolatry, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, Seditions, Heresies, Envyings, Murthers, Drunkenness, Revellings,
Now the works of the Flesh Says he, v. 18, 19, 20, 21, 22, 23. Are manifest which Are these, Adultery, Fornication, Uncleanness, Lasciviousness, Idolatry, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, Seditions, Heresies, Envyings, Murders, drunkenness, Revellings,
and such like, of the which I tell you before, as I have also told you in time past, that they which do such things, shall not inherit the Kingdom of God:
and such like, of the which I tell you before, as I have also told you in time past, that they which do such things, shall not inherit the Kingdom of God:
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And from this distinction of the Flesh and the Spirit; men are denominated according to the respective Predominancy of either, sometimes Carnal, or Natural, and sometimes NONLATINALPHABET or Spiritual men.
And from this distinction of the Flesh and the Spirit; men Are denominated according to the respective Predominancy of either, sometime Carnal, or Natural, and sometime or Spiritual men.
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So in the next Chapter v. 1. Brethren if a man be overtaken in a fault, ye which are Spiritual restore such an one, in the Spirit of meekness, considering thy self lest tho• also be tempted, NONLATINALPHABET, ye which are Spiritual ▪ that is, ye who have mortified the Flesh with its affections and Lusts, ye who have given your selves up to the guidance and conduct of the inward-man whose Souls are as far as may be, retired within themselves, freed from the Dominion of Prejudice and Temptation, and making no further account of any thing without,
So in the next Chapter v. 1. Brothers if a man be overtaken in a fault, you which Are Spiritual restore such an one, in the Spirit of meekness, considering thy self lest tho• also be tempted,, you which Are Spiritual ▪ that is, you who have mortified the Flesh with its affections and Lustiest, you who have given your selves up to the guidance and conduct of the Inward-man whose Souls Are as Far as may be, retired within themselves, freed from the Dominion of Prejudice and Temptation, and making no further account of any thing without,
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than it is necessary to the support of Life, or serviceable to the noble ends of Happiness and Virtue, ye who measure all things by a steady and impartial reason according to their true estimate and value,
than it is necessary to the support of Life, or serviceable to the noble ends of Happiness and Virtue, you who measure all things by a steady and impartial reason according to their true estimate and valve,
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and so those things or truths of which the carnal or natural man, that is, he whose mind is too deeply plunged and immerst in bodily pleasures or desires, can have no relish or savour, are said to be Spiritually discerned. 1 Cor. 2. 14. But the natural man receiveth not the things of the Spirit of God,
and so those things or truths of which the carnal or natural man, that is, he whose mind is too deeply plunged and immersed in bodily pleasures or Desires, can have no relish or savour, Are said to be Spiritually discerned. 1 Cor. 2. 14. But the natural man receives not the things of the Spirit of God,
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for they are foolishness unto him (NONLATINALPHABET, they have no tast or savour with him) Neither can he know them because they are Spiritually discerned, and then it follows, v. 15. NONLATINALPHABET, but he that is Spiritual judgeth all things,
for they Are foolishness unto him (, they have no taste or savour with him) Neither can he know them Because they Are Spiritually discerned, and then it follows, v. 15., but he that is Spiritual Judgeth all things,
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but he himself is judged of no man, where NONLATINALPHABET, in the first place is as much as NONLATINALPHABET, he discerneth all things, that is, puts a true value and estimate upon them ▪ but he himself NONLATINALPHABET, that is, NONLATINALPHABET, he cannot with Justice be judged or condemned of any.
but he himself is judged of no man, where, in the First place is as much as, he discerneth all things, that is, puts a true valve and estimate upon them ▪ but he himself, that is,, he cannot with justice be judged or condemned of any.
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as I have said, him whose mind being wholly intent and fixt upon sensual Appetites and gratifications, is called off from the true improvement of its intellectual Faculties and Powers, will appear not only from the tenour and scope of the Context it self,
as I have said, him whose mind being wholly intent and fixed upon sensual Appetites and gratifications, is called off from the true improvement of its intellectual Faculties and Powers, will appear not only from the tenor and scope of the Context it self,
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and from its being opposed to the NONLATINALPHABET or the spiritual man, but also from this that it looks like a way of speaking borrowed from the School and Philosophy of Plato; for we all know that in the Platonick Triad there were three several Hypostases or Personalities, which had a dependance upon,
and from its being opposed to the or the spiritual man, but also from this that it looks like a Way of speaking borrowed from the School and Philosophy of Plato; for we all know that in the Platonic Triad there were three several Hypostases or Personalities, which had a dependence upon,
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The First of which was the NONLATINALPHABET or the NONLATINALPHABET, by which I understand the divine substance considered as simply and abstractedly as may be, being infinitely perfect and blessed in its self, without any relation to any thing without, or besides it.
The First of which was the or the, by which I understand the divine substance considered as simply and abstractedly as may be, being infinitely perfect and blessed in its self, without any Relation to any thing without, or beside it.
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The Second was the NONLATINALPHABET, that is to say, the mind or understanding of God furnished with an infinite variety of Ideas coextended to the utmost possibility of things,
The Second was the, that is to say, the mind or understanding of God furnished with an infinite variety of Ideas coextended to the utmost possibility of things,
The Third and Last, Was the NONLATINALPHABET by which they meant the Plastick nature, or the formative and demiurgick power of God, united to a certain subtile or Aetherial matter which it makes use of as its instrument,
The Third and Last, Was the by which they meant the Plastic nature, or the formative and demiurgick power of God, united to a certain subtle or Aetherial matter which it makes use of as its Instrument,
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as well perhaps for the first modelling or exemplification of the divine Ideas; (which matter is capable of infinite Variety of possibe Shapes, Modifications and Respects) as for the warming, enlivening and sustaining that Universe which the divine Power, Wisdome and Goodness have created.
as well perhaps for the First modelling or exemplification of the divine Ideas; (which matter is capable of infinite Variety of possibe Shapes, Modifications and Respects) as for the warming, enlivening and sustaining that Universe which the divine Power, Wisdom and goodness have created.
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For First, We may consider the mind of man barely as a simple, immaterial substance, created after the Image of God, having nothing of composition or impurity in its Nature.
For First, We may Consider the mind of man barely as a simple, immaterial substance, created After the Image of God, having nothing of composition or impurity in its Nature.
Secondly, We may consider it as the recipient or subject of several notices and Ideas, which it considers by themselves and compares together, with a cool and impartial Reason not byassed by Prejudice,
Secondly, We may Consider it as the recipient or Subject of several notices and Ideas, which it considers by themselves and compares together, with a cool and impartial Reason not biased by Prejudice,
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Further, that this meaning of the word NONLATINALPHABET, which we translate sometimes Natural, and otherwhile Sensual in the writings of St. Paul; and other of the inspired Writers of the new-Testament whom I shall have occasion to mention by and by, is borrowed as I have suggested from the School of Plato, will appear yet more plain from these two considerations.
Further, that this meaning of the word, which we translate sometime Natural, and otherwhile Sensual in the writings of Saint Paul; and other of the inspired Writers of the New Testament whom I shall have occasion to mention by and by, is borrowed as I have suggested from the School of Plato, will appear yet more plain from these two considerations.
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and immaterial nature, considered as distinct from that body to which it is united. So our Saviour himself uses it, Mark, c. 8. v. 36, 37. NONLATINALPHABET; What shall it profit a man, if he shall gain the whole World, and loose his own Soul? or what shall a man give in exchange for his Soul? and 1 Pet. 2. 11. Dearly beloved, I beseech you as Strangers and Pilgrims abstain from fleshly lusts, NONLATINALPHABET, which war against the Soul:
and immaterial nature, considered as distinct from that body to which it is united. So our Saviour himself uses it, Mark, c. 8. v. 36, 37.; What shall it profit a man, if he shall gain the Whole World, and lose his own Soul? or what shall a man give in exchange for his Soul? and 1 Pet. 2. 11. Dearly Beloved, I beseech you as Strangers and Pilgrim's abstain from fleshly Lustiest,, which war against the Soul:
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because they are founded and radicated in this lower nature, or in the vital union of a pure and Heavenly Soul, with a gross, feculent, and terrestrial Body.
Because they Are founded and radicated in this lower nature, or in the vital Union of a pure and Heavenly Soul, with a gross, feculent, and terrestrial Body.
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for though this be the consequence of the union of an humane Soul with its Body, that it suffers from the Reaction of the Matter to which it is united;
for though this be the consequence of the Union of an humane Soul with its Body, that it suffers from the Reaction of the Matter to which it is united;
yet that subtile Matter which is supposed to be thus vitally united to the NONLATINALPHABET or plastick principle of the Universe, being created by it,
yet that subtle Matter which is supposed to be thus vitally united to the or plastic principle of the Universe, being created by it,
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The Second reason why the signification of this word may be thought to have been borrowed from the Platonick School, is that St. Paul in his use of NONLATINALPHABET or mind, which was the second Person in the Trinity of Plato; takes it every where in the same sense, which those Philosophers are used to do,
The Second reason why the signification of this word may be Thought to have been borrowed from the Platonic School, is that Saint Paul in his use of or mind, which was the second Person in the Trinity of Plato; Takes it every where in the same sense, which those Philosophers Are used to do,
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So Rom. 7. 23. I see another Law in my Members, warring against the Law of my mind, (NONLATINALPHABET) and again, v. 25. So then with my mind, I my self serve the Law of God:
So Rom. 7. 23. I see Another Law in my Members, warring against the Law of my mind, () and again, v. 25. So then with my mind, I my self serve the Law of God:
NONLATINALPHABET. However that by NONLATINALPHABET in the language of the New-Testament, that which is carnal and sensual is to be understood, will appear no less plainly from several other places,
. However that by in the language of the New testament, that which is carnal and sensual is to be understood, will appear no less plainly from several other places,
than from that which hath been already produced. So James 3. 15. NONLATINALPHABET. This Wisdome descendeth not from above, but is Earthly, Sensual, Devilish.
than from that which hath been already produced. So James 3. 15.. This Wisdom Descendeth not from above, but is Earthly, Sensual, Devilish.
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And in the Epistle of St. Jude, v. 19. NONLATINALPHABET. These be they who separate themselves, sensual, having not the Spirit, and as NONLATINALPHABET and NONLATINALPHABET are the same;
And in the Epistle of Saint U^de, v. 19.. These be they who separate themselves, sensual, having not the Spirit, and as and Are the same;
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so also are NONLATINALPHABET and NONLATINALPHABET, the two first being taken for the sensual and concupiscible, as the two latter for the more intellectuall, abstracted, and speculative life in man:
so also Are and, the two First being taken for the sensual and concupiscible, as the two latter for the more intellectual, abstracted, and speculative life in man:
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yet that this is the signification of it in many places of Scripture cannot be questioned, especially in that of the Acts, c. 23. 8. NONLATINALPHABET. For the Sadducees say there is no Resurrection, neither Angel nor Spirit:
yet that this is the signification of it in many places of Scripture cannot be questioned, especially in that of the Acts, c. 23. 8.. For the Sadducees say there is no Resurrection, neither Angel nor Spirit:
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where by NONLATINALPHABET or Spirit, it is plain an immaterial Nature must be understood, for that there was such a thing as a Cogitant or thinking Substance in general, they could not question, without contradicting themselves;
where by or Spirit, it is plain an immaterial Nature must be understood, for that there was such a thing as a Cogitant or thinking Substance in general, they could not question, without contradicting themselves;
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the very doubt of it being a proof of its Existence, neither could they any more dispute the Existence of a subtile or Aetherial matter, of which common sense,
the very doubt of it being a proof of its Existence, neither could they any more dispute the Existence of a subtle or Aetherial matter, of which Common sense,
wherefore looking upon the Soul of man, as the Stoicks and Epicureans likewise did, to be nothing else but a Collection of subtile Matter disposed conveniently for the exercise of Cogitation and Perception, they could not think it capable of Freedom, which implyes some principle distinct from matter,
Wherefore looking upon the Soul of man, as the Stoics and Epicureans likewise did, to be nothing Else but a Collection of subtle Matter disposed conveniently for the exercise of Cogitation and Perception, they could not think it capable of Freedom, which Implies Some principle distinct from matter,
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so Death was nothing else but the Dissolution or Dissipation of that collective Substance: and therefore the Soul after Death must of necessity cease to be.
so Death was nothing Else but the Dissolution or Dissipation of that collective Substance: and Therefore the Soul After Death must of necessity cease to be.
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Lastly, From this Notion of the word NONLATINALPHABET or Spirit, we may frame to our selves a clearer Explication of that famous Place of St. Paul to the Corinthians ▪ than has hitherto been thought of, where speaking concerning the Resurrection, he says thus, 1 Cor. 15. 44. NONLATINALPHABET.
Lastly, From this Notion of the word or Spirit, we may frame to our selves a clearer Explication of that famous Place of Saint Paul to the Corinthians ▪ than has hitherto been Thought of, where speaking Concerning the Resurrection, he Says thus, 1 Cor. 15. 44..
because the Scripture tells us that in that State, there will be neither Marrying nor giving in Marriage, that is, no sensual gratifications nor any sensual Desires, which cannot well be,
Because the Scripture tells us that in that State, there will be neither Marrying nor giving in Marriage, that is, no sensual gratifications nor any sensual Desires, which cannot well be,
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but upon the Nature of things themselves; wherefore he that would rightly understand the true meaning of this Place, must consider the NONLATINALPHABET,
but upon the Nature of things themselves; Wherefore he that would rightly understand the true meaning of this Place, must Consider the,
or Spiritual Body as it stands in opposition to the NONLATINALPHABET, or the Natural Body; and it being manifest from what hath been said already, that by the NONLATINALPHABET must be understood such a Body as is fittest for the NONLATINALPHABET or Animal life to exercise its Functions and operations in:
or Spiritual Body as it Stands in opposition to the, or the Natural Body; and it being manifest from what hath been said already, that by the must be understood such a Body as is Fittest for the or Animal life to exercise its Functions and operations in:
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Having thus given an Account of that Contention which we find within our selves between the two principles of the Flesh and Spirit, as that Contention is described by St. Paul; let us now see what advantage may be made from it to the Calvinistical Doctrine,
Having thus given an Account of that Contention which we find within our selves between the two principles of the Flesh and Spirit, as that Contention is described by Saint Paul; let us now see what advantage may be made from it to the Calvinistical Doctrine,
First, That he seems to speak in such a manner of the Spiritual principle, as if it were perpetually overborn and kept under by the Carnal, so as it could not possibly bring any thing to Effect of it self,
First, That he seems to speak in such a manner of the Spiritual principle, as if it were perpetually overborne and kept under by the Carnal, so as it could not possibly bring any thing to Effect of it self,
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nor were in the least wise able to resist the perpetual Impulses of the Animal, or Bruitish Nature, I am carnal, sold under Sin, saith he, Rom. 7. v. 14, 15. For that which I do, I allow not:
nor were in the least wise able to resist the perpetual Impulses of the Animal, or Brutish Nature, I am carnal, sold under since, Says he, Rom. 7. v. 14, 15. For that which I do, I allow not:
but it is to be understood of the whole Course and ordering of our Lives, which for the most part are not governed by the Rules of sound Reason and Judgment, but by Corporeal Impressions;
but it is to be understood of the Whole Course and ordering of our Lives, which for the most part Are not governed by the Rules of found Reason and Judgement, but by Corporeal Impressions;
by suddain Impulses and Phantasms from without, and by half considered Appearances of things ▪ To this purpose are those known Verses of Euripides. NONLATINALPHABET NONLATINALPHABET And Again, NONLATINALPHABET NONLATINALPHABET
by sudden Impulses and Phantasms from without, and by half considered Appearances of things ▪ To this purpose Are those known Verses of Euripides. And Again,
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as he says, how rightly I shall not now dispute, did for that reason take our Flesh upon him, that he might render those Men inexcusable who are used to lay their Sins upon the infirmity of their Nature;
as he Says, how rightly I shall not now dispute, did for that reason take our Flesh upon him, that he might render those Men inexcusable who Are used to lay their Sins upon the infirmity of their Nature;
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when yet notwithstanding, Christ who was partaker of the same Common Nature with us, did actually persist through the whole course of his Life in such a perpetual and steady course of Innocence,
when yet notwithstanding, christ who was partaker of the same Common Nature with us, did actually persist through the Whole course of his Life in such a perpetual and steady course of Innocence,
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In which words, though the former part of them may seem to assert that Necessity which the Stoicall principles pursued into themselves will unavoidably infer,
In which words, though the former part of them may seem to assert that Necessity which the Stoical principles pursued into themselves will avoidable infer,
yet by the Close of them it is plain that he did not attribute that uncertainty or fickleness which he describes in the humour of most Men, by which it comes to pass, that they so often change their opinion of things,
yet by the Close of them it is plain that he did not attribute that uncertainty or fickleness which he describes in the humour of most Men, by which it comes to pass, that they so often change their opinion of things,
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and their practices which have an immediate dependance upon the present opinion, to any Whirlwind of Fate veering about on the suddain thorough all points of the Compass,
and their practices which have an immediate dependence upon the present opinion, to any Whirlwind of Fate veering about on the sudden through all points of the Compass,
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and indeed if all Events are owing to such an unalterable Necessity, then the Stoical Wiseman who is used to value himself so much upon his Patience, Equability, Magnanimous and Heroick temper,
and indeed if all Events Are owing to such an unalterable Necessity, then the Stoical Wiseman who is used to valve himself so much upon his Patience, Equability, Magnanimous and Heroic temper,
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nor any Endowment of the mind, how Noble or Excellent soever it may seem, all whose Praise and Commendation is not by a Supposition of such an absolute Necessity perfectly destroy'd and overthrown.
nor any Endowment of the mind, how Noble or Excellent soever it may seem, all whose Praise and Commendation is not by a Supposition of such an absolute Necessity perfectly destroyed and overthrown.
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It is true indeed, that if the Stoical principles be admitted for true, which did not allow of any thing but Matter in the World, that it will unavoidably follow that all things are subject to Necessity and Chance,
It is true indeed, that if the Stoical principles be admitted for true, which did not allow of any thing but Matter in the World, that it will avoidable follow that all things Are Subject to Necessity and Chance,
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Illud simul cogitemus, si mundum ipsum, non minus mortalem quàm nos sumus, providentia periculis eximit, posse tamen aliquatenus nostra quoque providentia longiorem prorogari huic Corpusculo moram, si Voluptates, quibus pars major perit, potuerimus regere & coercere.
Illud simul Cogitemus, si Mundum ipsum, non minus mortalem quàm nos sumus, Providentia Periculis eximit, posse tamen aliquatenus nostra quoque Providentia longiorem prorogari huic Corpusculo moram, si Pleasures, quibus pars Major perit, potuerimus Regere & coercere.
Nay, so great and powerful is the force of Truth, that it has sometimes extorted from them a Confession of an immateriall Nature, from this consideration, that Providence and Wisdome cannot with any shew of Reason be ascribed to meer Matter,
Nay, so great and powerful is the force of Truth, that it has sometime extorted from them a Confessi of an immaterial Nature, from this consideration, that Providence and Wisdom cannot with any show of Reason be ascribed to mere Matter,
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and therefore must be the Attributes of some other substance, which is distinct from it, at least thus much is evidently granted by Seneca himself, who in his 58th. Epistle already cited hath these words. Imbecilli fluidique per intervalla consistimus:
and Therefore must be the Attributes of Some other substance, which is distinct from it, At least thus much is evidently granted by Senecca himself, who in his 58th. Epistle already cited hath these words. Imbecilli fluidique per intervalla consistimus:
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Deumque inter illa versantem ac providentem, quemadmodum quae immortalia facere non potuit, quia materia prohibebat, defendat a morte, ac ratione vitium corporis vincat:
Deumque inter illa versantem ac providentem, quemadmodum Quae immortalia facere non Potuit, quia materia prohibebat, defendat a morte, ac ratione Vitium corporis vincat:
Mobilis & inquieta mens homini data est, nunquam se tenet, spargitur, & cogitationes suas in omnia nota atque ignota dimittit, vaga & quietis impatiens, & novitate rerum laetissima.
Mobilis & inquieta Mens Homini data est, Never se tenet, spargitur, & Cogitations suas in omnia nota atque ignota Dimittit, Vaga & quietis impatiens, & Novitiate rerum laetissima.
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sic animus, qui ex tenuissimo constat, deprehendi non potest nec intrà corpus affligi: sed beneficio subtilitatis suae, per ipsa quibus premitur erumpit;
sic animus, qui ex tenuissimo constat, deprehendi non potest nec intrà corpus affligi: sed Benefit subtilitatis suae, per ipsa quibus premitur erumpit;
quomodo fulmini, etiam cùm latissimè percussit ac fulsit, per exiguum foramen est reditus, sic animo, qui adhuc tenuior est igne, per omne corpus fuga est. And in his Fiftieth Epistle.
quomodo fulmini, etiam cùm latissimè percussit ac fulsit, per exiguum foramen est reditus, sic animo, qui Adhoc tenuior est Ignite, per omne corpus fuga est. And in his Fiftieth Epistle.
Curvatas trabes calor explicat, & aliter natae in id finguntur quod usus noster exigit, quanto faciliùs animus accipit formam, flexibilis & omni hamore obsequentior? quid enim aliud est animus quàm quodammodo relabens Spiritus? Vides autem tanto Spiritum esse faciliorem omni aliâ materiâ, quanto tenuior est.
Curvatas trabes calor Explains, & aliter natae in id finguntur quod usus Noster exigit, quanto faciliùs animus accipit formam, flexibilis & omni hamore obsequentior? quid enim Aliud est animus quàm quodammodo relabens Spiritus? Vides autem tanto Spiritum esse faciliorem omni aliâ materiâ, quanto tenuior est.
and endeavouring to give her Comfort upon occasion of the Death of her Son Metilius. Cùm tempus advenerit, quo te mundus renovaturus extinguat, viribus ista te suis caedent,
and endeavouring to give her Comfort upon occasion of the Death of her Son Metilius. Cùm Tempus advenerit, quo te World renovaturus extinguat, viribus ista te suis caedent,
Gloss. Vett. Aethernus, NONLATINALPHABET, either from the permanence of the Heavenly Bodies, while the sublunary are obnoxious to perpetuàl Change and Alteration,
Gloss. Vett. Aethernus,, either from the permanence of the Heavenly Bodies, while the sublunary Are obnoxious to perpetuàl Change and Alteration,
those particles being immortal and Eternal, that is, they are not capable of any further Divisibility or Change, which may be the meaning of that passage of Seneca in his Fifty Seventh Epistle.
those particles being immortal and Eternal, that is, they Are not capable of any further Divisibility or Change, which may be the meaning of that passage of Senecca in his Fifty Seventh Epistle.
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That is, this Aetherial Matter which contains the first Seeds and Principles of all things is not it self capable of any lower Divisibility and Resolution.
That is, this Aetherial Matter which contains the First Seeds and Principles of all things is not it self capable of any lower Divisibility and Resolution.
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Which two Members of the same Sentence are Exegeticall and Explanatory one of another, and he speaks either of the first Models and Schematisms of things below, which it seems are first drawn by the great ▪ Artist in the Aetherial Matter,
Which two Members of the same Sentence Are Exegetical and Explanatory one of Another, and he speaks either of the First Models and Schematisms of things below, which it seems Are First drawn by the great ▪ Artist in the Aetherial Matter,
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and that by Aeterna in this place cannot be understood those things which are of an absolutely Immortal and Unfading Nature, is clear from this, that in the Stoical NONLATINALPHABET or conflagration all these Concretions,
and that by Aeterna in this place cannot be understood those things which Are of an absolutely Immortal and Unfading Nature, is clear from this, that in the Stoical or conflagration all these Concretions,
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As is evident from many other places, which might be urged, and particularly from that second Instance, which I am now about to give, of the true signification and meaning of the word Aeternus. Nos quoqe faelices animae, saith Cremutius to his Daughter Marcia, & aeterna sortitae, cùm Deo visum erit iterum ista moliri, labentibus cunctis,
As is evident from many other places, which might be urged, and particularly from that second Instance, which I am now about to give, of the true signification and meaning of the word Eternal. Nos quoqe Felix's Spirits, Says Cremutius to his Daughter Marcia, & aeterna sortitae, cùm God visum erit iterum ista moliri, labentibus cunctis,
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The Second is Mamertinus in his Genethliacon to Maximian, who speaks to the same purpose: Quicquid immortale est, nescit stare, sempiternoque motu se servat Aeternitas.
The Second is Mamertinus in his Genethliac to Maximian, who speaks to the same purpose: Quicquid immortal est, nescit stare, sempiternoque motu se Servant Aeternitas.
From all which it may be pretty plain, if that be the signification of the word Aeternus which I have assigned, notwithstanding that the Philosophy of the Stoicks knew no such thing as an immateriall Substance,
From all which it may be pretty plain, if that be the signification of the word Eternal which I have assigned, notwithstanding that the Philosophy of the Stoics knew no such thing as an immaterial Substance,
yet that Seneca by the meer Force and Evidence of Truth, considering with himself how absurd a thing it was to attribute Wisdome, and Providence to meer Matter;
yet that Senecca by the mere Force and Evidence of Truth, considering with himself how absurd a thing it was to attribute Wisdom, and Providence to mere Matter;
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was compelled to side with Anaxagoras and other Incorporealists in the acknowledgment of an immateriall Nature, which was neither Matter nor a Modification of it;
was compelled to side with Anaxagoras and other Incorporealists in the acknowledgment of an immaterial Nature, which was neither Matter nor a Modification of it;
it being absurd to conceive that a Thousand unthinking Atomes can ever be so ordered as to produce Cogitation, for this were to produce something out of nothing, in that Sense which is the most absurd,
it being absurd to conceive that a Thousand unthinking Atoms can ever be so ordered as to produce Cogitation, for this were to produce something out of nothing, in that Sense which is the most absurd,
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and Ridiculous to assert, if every distinct Particle does think by it self, that Thousands of them joyned after a certain manner together should unite into one common Soul or Principle of Sensation,
and Ridiculous to assert, if every distinct Particle does think by it self, that Thousands of them joined After a certain manner together should unite into one Common Soul or Principle of Sensation,
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or that they are any way capable of Communicating their respective Vitalities to one another. And that Life, Cogitation and Sense were not owing to any particular Modification of Matter,
or that they Are any Way capable of Communicating their respective Vitalities to one Another. And that Life, Cogitation and Sense were not owing to any particular Modification of Matter,
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I nunc & animum humanum ex ijsdem quibus divina constant seminibus compositum, moleste ferre puta transitum ac migrationem, cùm Dei natura assiduâ & citatissimâ commutatione vel delectet se vel conservet, by which he seems to me plainly to allow that the Fluidity of the Aetherial Matter is not essentiall to the Life of God or of Nature,
I nunc & animum humanum ex ijsdem quibus Divine constant seminibus compositum, molest Far puta transitum ac migrationem, cùm Dei Nature assiduâ & citatissimâ commutatione vel delectet se vel conservet, by which he seems to me plainly to allow that the Fluidity of the Aetherial Matter is not essential to the Life of God or of Nature,
and the absurdity of attributing Life and Cogitation to Matter) he treads exactly in the steps of his Masters the Stoicks, and by Deus and Divina and such like words, he means no more but the Aetherial Matter,
and the absurdity of attributing Life and Cogitation to Matter) he treads exactly in the steps of his Masters the Stoics, and by Deus and Divinam and such like words, he means no more but the Aetherial Matter,
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And presently after, — Quid mirum noscere mundum, Si possint homines quibus est & mundus in ipsis? Exemplumque Dei quisque est in imagine parvâ? An quoquam genitos, nisi coelo, credere fas est Esse homines —
And presently After, — Quid Mirum noscere Mundum, Si possint homines quibus est & World in Ipse? Exemplumque Dei Quisque est in imagine parvâ? an quoquam genitos, nisi coelo, Believe fas est Esse homines —
And again, An minus est sacris rationem ducere signis Quàm pecudum mortes aviumque attendere cantus? Atqui adeò faciem coeli non invidet orbi Ipse Deus, vultusque suos, corpusque recludit Semper volvendo, seque ipsum inculcat & offert, Ut benè cognosci possit, doceatq, videndo, Qualis eat, doceatque suas attendere leges.
And again, an minus est sacris rationem ducere signis Quàm Pecudum mortes aviumque attendere cantus? Atqui adeò Face coeli non Invidet Orbi Ipse Deus, vultusque suos, Corpusque recludit Semper volvendo, Seek ipsum inculcat & offered, Ut benè Cognosci possit, doceatq, videndo, Qualis eat, doceatque suas attendere leges.
And yet he himself seems otherwhiles to allow that there was a Being distinct from the Matter of the Universe, by which that Matter was with infinite Wisdome regulated and governed, in his first Book.
And yet he himself seems otherwhiles to allow that there was a Being distinct from the Matter of the Universe, by which that Matter was with infinite Wisdom regulated and governed, in his First Book.
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& tacitâ ratione gubernat, Et multa in cunctas dispensat faedera partes, Alter ut alterius vires faciat { que } feratque, Summaque per varias maneat cognata figuras.
& tacitâ ratione Governor, Et Multa in cunctas dispensat faedera parts, Alter ut alterius vires Faciat { que } feratque, Summaque per Various Maneat cognata figuras.
he does also sometimes, though not without some hesitancy, favour the opinion of an immaterial Principle which is the source of Life: Cogitation, and Activity in Men. So in his Epistles:
he does also sometime, though not without Some hesitancy, favour the opinion of an immaterial Principle which is the source of Life: Cogitation, and Activity in Men. So in his Epistles:
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an aliunde aliò transeat, & domicilium mutet, ad alias animalium formas aliasque conjectus: an non amplius quàm semel serviat & emissus vagetur in toto:
an aliunde aliò Transit, & Domicilium mutet, ad alias Animals formas aliasque conjectus: an non Amplius quàm semel serviat & emissus vagetur in toto:
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alius illum dicet esse Spiritum, alius concentum quendam, alius vim Divinam & Dei partem, alius tenuissimum aerem, alius incorporalem potentiam, non deerit qui sanguinem dicat, qui calorem, adeò animo non potest liquere de caeteris rebus, ut adhuc ipse se quaerat.
alius Ilum dicet esse Spiritum, alius concentum quendam, alius vim Divinam & Dei partem, alius tenuissimum aerem, alius incorporalem potentiam, non deerit qui sanguinem dicat, qui calorem, adeò animo non potest liquere de caeteris rebus, ut Adhoc ipse se quaerat.
and what he calls in Man incorporalis potentia, that Paulinus a Christian Bishop Cotemporary with St. Austin, and St. Jerom in an Epistle to Jovius calls vis incorporea in the Divine Nature.
and what he calls in Man incorporalis potentia, that Paulinus a Christian Bishop Cotemporary with Saint Austin, and Saint Jerome in an Epistle to Jovius calls vis incorporea in the Divine Nature.
His words are these Epist. 37. Quis enim non videt mundum istum corporeum vi incorporeâ gubernari? totamque molem infusam atque permixtam magno universitatis Corpori Divini Spiritûs mente quâ facta est, agitari ad vitam? temperari ad usum? contineri ad statum? ordinari ad diuturnitatem? Cùm ergò constet quod sentitur aut cernitur, alienae opis ut consistat & maneat indigere, non potest ambigi aliunde etiam ut crearetur eguisse.
His words Are these Epistle 37. Quis enim non videt Mundum istum corporeum vi incorporeâ gubernari? totamque molem infusam atque permixtam magno universitatis Corpori Divine Spiritûs mente quâ facta est, agitari ad vitam? temperari ad usum? contineri ad Statum? ordinari ad diuturnitatem? Cùm ergò constet quod sentitur Or cernitur, Alien opis ut consistat & Maneat indigere, non potest ambigi aliunde etiam ut crearetur eguisse.
What hath been said of the Stoicks, or at least of Seneca, who was their avow'd Disciple, that they did sometimes, constrained by the irrefragable Evidence of appearances about them, acknowledge such a thing as Freedom from Necessity, in the Actions both of God and Men,
What hath been said of the Stoics, or At least of Senecca, who was their avowed Disciple, that they did sometime, constrained by the irrefragable Evidence of appearances about them, acknowledge such a thing as Freedom from Necessity, in the Actions both of God and Men,
The same is likewise true in its Proportion of the Epicureans, who though they were of all others the most confident exploders of immaterial Substance,
The same is likewise true in its Proportion of the Epicureans, who though they were of all Others the most confident exploders of immaterial Substance,
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for it follows unavoidably from the Epicurean principles, if there be nothing but Matter in the World, that all events must be owing to Necessity and Chance, which when they felt so plainly that they were not, there being every Day so many in their own Power,
for it follows avoidable from the Epicurean principles, if there be nothing but Matter in the World, that all events must be owing to Necessity and Chance, which when they felt so plainly that they were not, there being every Day so many in their own Power,
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and perfectly at their own disposal, they thought it more Philosophical to assign a Cause which will by no means explain it, that is to say, the Deflexion of their supposed Atomical lines from the Parallelism towards the intersection of one another;
and perfectly At their own disposal, they Thought it more Philosophical to assign a Cause which will by no means explain it, that is to say, the Deflexion of their supposed Atomical lines from the Parallelism towards the intersection of one Another;
a Solution which deserves Laughter instead of Confutation, rather than with perpetual impudence to affront themselves and deny their own inward Feeling and constant Sense of things
a Solution which deserves Laughter instead of Confutation, rather than with perpetual impudence to affront themselves and deny their own inward Feeling and constant Sense of things
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but speaking of that famous Difficulty concerning the inconsistence of the Divine Prescience with it, he says that we are not to deny the truth of a Proposition or Notion which we feel,
but speaking of that famous Difficulty Concerning the inconsistence of the Divine Prescience with it, he Says that we Are not to deny the truth of a Proposition or Notion which we feel,
and of what perswasion soever, if Posidonius in a raging fit of the Gout or Stone, should yet out of an affected piece of Stoicism pretend, that all that while he feels no manner of Pain,
and of what persuasion soever, if Posidonius in a raging fit of the Gout or Stone, should yet out of an affected piece of Stoicism pretend, that all that while he feels no manner of Pain,
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and the formality of a Nurse and a Physician by his Bed-side, that he is listning all this while with unspeakable Delight to the Tunefull and Melodious Musick of the Spheres,
and the formality of a Nurse and a physician by his Bedside, that he is listening all this while with unspeakable Delight to the Tuneful and Melodious Music of the Spheres,
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when yet his Groans and wry Faces do sufficiently confess, that he feels no such Harmony within, would not every one say that he does not believe himself,
when yet his Groans and wry Faces do sufficiently confess, that he feels no such Harmony within, would not every one say that he does not believe himself,
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and that he has no reason to expect that any one else should believe him? And shall we not with equal reason say the same of him, who will needs argue and dispute himself into a necessary Agent, notwithstanding he feels himself inwardly to be Free? Or how is it possible for us ever to look on any Proposition as True,
and that he has no reason to expect that any one Else should believe him? And shall we not with equal reason say the same of him, who will needs argue and dispute himself into a necessary Agent, notwithstanding he feels himself inwardly to be Free? Or how is it possible for us ever to look on any Proposition as True,
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and are always, most intimately present with, and in us, shall yet notwithstanding be looked upon as no better than Dreams and Delusions of a sickly Mind.
and Are always, most intimately present with, and in us, shall yet notwithstanding be looked upon as no better than Dreams and Delusions of a sickly Mind.
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This is the first Answer to the first Advantage that may be taken from the consideration of that Lucta or Contention which there is between the two Principles of the Flesh and Spirit,
This is the First Answer to the First Advantage that may be taken from the consideration of that Lucta or Contention which there is between the two Principles of the Flesh and Spirit,
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But Secondly, The second Answer may be, that if this place of St. Paul or any other be to be understood, of an absolute and uncontrollable Necessity overruling all actions,
But Secondly, The second Answer may be, that if this place of Saint Paul or any other be to be understood, of an absolute and uncontrollable Necessity overruling all actions,
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and thwarting perpetually all our good Desires, so as without the help of an irresistible Grace, they can never produce their effect, this will destroy not only the Necessity but the nature of Obedience,
and thwarting perpetually all our good Desires, so as without the help of an irresistible Grace, they can never produce their Effect, this will destroy not only the Necessity but the nature of obedience,
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Thirdly, Since it is supposed at least from this very place of St. Paul, that there are such good Desires implanted in us by Nature, which yet for all that are everlastingly overborn, without being able to attain that end to which they are directed;
Thirdly, Since it is supposed At least from this very place of Saint Paul, that there Are such good Desires implanted in us by Nature, which yet for all that Are everlastingly overborne, without being able to attain that end to which they Are directed;
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what is this but to represent God as the most cruel and arbitrary Being, that can possibly be conceived, who does not only plague and torment us in the other World,
what is this but to represent God as the most cruel and arbitrary Being, that can possibly be conceived, who does not only plague and torment us in the other World,
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but to compleat the Torment of those whom he has predestined to Eternal Flames, and to signalize his utmost Vengeance and Displeasure against them? He begins the Tragedy in this Life,
but to complete the Torment of those whom he has predestined to Eternal Flames, and to signalise his utmost Vengeance and Displeasure against them? He begins the Tragedy in this Life,
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and for Sin condemned Sin in the Flesh, that the Righteousness of the law might be fulfilled in us, who walk not after the Flesh, but after the Spirit:
and for since condemned since in the Flesh, that the Righteousness of the law might be fulfilled in us, who walk not After the Flesh, but After the Spirit:
In which words it is plain beyond all possible colour of Exception, that we are capable by Nature of paying some sort of Obedience to the Laws of God and right reason,
In which words it is plain beyond all possible colour of Exception, that we Are capable by Nature of paying Some sort of obedience to the Laws of God and right reason,
for whatever is weak, is acknowledged to have a comparative, though imperfect Strength, and whatever wants to be fulfilled or compleated, is at the same time acknowledged to have something of its own:
for whatever is weak, is acknowledged to have a comparative, though imperfect Strength, and whatever Wants to be fulfilled or completed, is At the same time acknowledged to have something of its own:
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It is so far from being true, that by reason of the Original corruption of our natures, we are carried forth with such an irresistible violence to all manner of Evil, that it needs a perpetual Miracle to hinder the most profligate wretches from being worse than they are, which yet Mr. Calvin does expresly assert;
It is so Far from being true, that by reason of the Original corruption of our nature's, we Are carried forth with such an irresistible violence to all manner of Evil, that it needs a perpetual Miracle to hinder the most profligate wretches from being Worse than they Are, which yet Mr. calvin does expressly assert;
that on the contrary it is acknowledged by St. Paul himself, that there are very strong desires and tendencies to Goodness, very powerful inclinations and breathings after Virtue implanted in us by nature,
that on the contrary it is acknowledged by Saint Paul himself, that there Are very strong Desires and tendencies to goodness, very powerful inclinations and breathings After Virtue implanted in us by nature,
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Every man is naturally desirous of a good name, and a good name in the common judgment of all Mankind, not excepting those themselves who have most grosly forfeited their Title to it, is only to be purchased by worthy Inclinations and virtuous Deeds:
Every man is naturally desirous of a good name, and a good name in the Common judgement of all Mankind, not excepting those themselves who have most grossly forfeited their Title to it, is only to be purchased by worthy Inclinations and virtuous deeds:
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and they uphold their drooping Spirits, which would otherwise be oppressed, by the too heavy weight of guilt and shame, either by such Intemperance as removes from them the sight and sence of their Sin,
and they uphold their drooping Spirits, which would otherwise be oppressed, by the too heavy weight of guilt and shame, either by such Intemperance as removes from them the sighed and sense of their since,
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and there are many who by a long course of Wickedness, have stifled the convictions of their own minds, who yet are ashamed to own how bad they are, out of a fear and reverence for the common sentiments of Mankind, in a word, no man ever had a good opinion of wickedness,
and there Are many who by a long course of Wickedness, have stifled the convictions of their own minds, who yet Are ashamed to own how bad they Are, out of a Fear and Reverence for the Common sentiments of Mankind, in a word, no man ever had a good opinion of wickedness,
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and too much opprest by the steams of Concupiscence and vain desire, this Candle of the Lord shines every day with a more gloomy and imperfect light,
and too much oppressed by the steams of Concupiscence and vain desire, this Candle of the Lord shines every day with a more gloomy and imperfect Light,
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For besides the natural congruity and agreement which there is betwixt all virtuous Actions, and a conscious reflecting nature, which cannot possibly look back with comfort upon any thing but what is reasonable and like it self;
For beside the natural congruity and agreement which there is betwixt all virtuous Actions, and a conscious reflecting nature, which cannot possibly look back with Comfort upon any thing but what is reasonable and like it self;
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there are such plain advantages in point of temporal Interest and profit, which flow in a perpetual and uninterrupted stream, from all the instances of Virtue and Religion, that it may rather seem a Miracle that all Mankind is no better,
there Are such plain advantages in point of temporal Interest and profit, which flow in a perpetual and uninterrupted stream, from all the instances of Virtue and Religion, that it may rather seem a Miracle that all Mankind is no better,
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And from hence it is that Piety and Goodness, are by him who is by God himself honoured with so great a Character as that of the wisest of Princes and of Men, very fitly stiled by the name of Wisdome;
And from hence it is that Piety and goodness, Are by him who is by God himself honoured with so great a Character as that of the Wisest of Princes and of Men, very fitly styled by the name of Wisdom;
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as on the contrary all manner of speculative pravity of the mind, and all external naughtiness of Conversation, is by the same Oracle of experience and truth, branded with the ignominious and reproachful term of Folly:
as on the contrary all manner of speculative pravity of the mind, and all external naughtiness of Conversation, is by the same Oracle of experience and truth, branded with the ignominious and reproachful term of Folly:
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Shall we think that it needs an irresistible Grace to perswade a man to be temperate or sober when the experiments which almost every one may have made of himself, besides the sad examples which every days experience will furnish him with, in others will tell him,
Shall we think that it needs an irresistible Grace to persuade a man to be temperate or Sobrium when the experiments which almost every one may have made of himself, beside the sad Examples which every days experience will furnish him with, in Others will tell him,
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how destructive Intemperance is to health? how unfit it renders us for Business? how uncapable it makes us of that discretion and Prudence, without which our persons must sink into Contempt:
how destructive Intemperance is to health? how unfit it renders us for Business? how uncapable it makes us of that discretion and Prudence, without which our Persons must sink into Contempt:
how it inflames our Passions, disturbs our Reason, distracts and discomposes our Imagination, and renders the whole man uneasie to himself, and insupportable to others?
how it inflames our Passion, disturbs our Reason, distracts and discomposes our Imagination, and renders the Whole man uneasy to himself, and insupportable to Others?
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What better Remedy, or what more mitigating asswagement is there in afflictions or disappointments then patience? and how does a carefull and habitual exercise of this virtue set us in a manner beyond the reach of Fortune,
What better Remedy, or what more mitigating assuagement is there in afflictions or disappointments then patience? and how does a careful and habitual exercise of this virtue Set us in a manner beyond the reach of Fortune,
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and place us up on a Rock which no Calamity can shake? How does it smoothen, polish and refine our Souls? How does it blunt the edge of Misery? And how does it improve and heighten that calmness and serenity of Spirit, in which the true Nature of happiness consists?
and place us up on a Rock which no Calamity can shake? How does it smoothen, polish and refine our Souls? How does it blunt the edge of Misery? And how does it improve and heighten that calmness and serenity of Spirit, in which the true Nature of happiness consists?
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Lastly, How nigh of kin is Patience to Humility, which gives us Grace and acceptation both with God and men? Which procures an easie pardon for our faults;
Lastly, How High of kin is Patience to Humility, which gives us Grace and acceptation both with God and men? Which procures an easy pardon for our Faults;
excuses and hides our Imperfections, and sets an additional brightness, and lustre upon all the valuable Endowments of our minds? How vexatious to our selves,
excuses and hides our Imperfections, and sets an additional brightness, and lustre upon all the valuable Endowments of our minds? How vexatious to our selves,
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and Justice? is it not plain by experience that they procure us a lasting respect and veneration from others? That they create the most certain delight and satisfaction in our selves? How do all Mankind endeavour to avoid dependance and subjection? And how are they in love with Power? And what nobler,
and justice? is it not plain by experience that they procure us a lasting respect and veneration from Others? That they create the most certain delight and satisfaction in our selves? How do all Mankind endeavour to avoid dependence and subjection? And how Are they in love with Power? And what Nobler,
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or what safer exercise is there of that Power, than by doing those things which make for the common Interest of the world? and procure us the Friendship and assistance of all with whom we have to do? Or of whose help we shall ever stand in need? What weakness does Hypocrisie and Dissimulation betray? How bigg is it always with Jealousie, Suspicion,
or what safer exercise is there of that Power, than by doing those things which make for the Common Interest of the world? and procure us the Friendship and assistance of all with whom we have to do? Or of whose help we shall ever stand in need? What weakness does Hypocrisy and Dissimulation betray? How big is it always with Jealousy, Suspicion,
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and how Godlike a thing is it to have Mercy, and to forgive? How exquisitely painfull and tormenting is an unsatiable thirst after Revenge? And is it not more safe to pardon a great offence,
and how Godlike a thing is it to have Mercy, and to forgive? How exquisitely painful and tormenting is an unsatiable thirst After Revenge? And is it not more safe to pardon a great offence,
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then by revenging every little one, to draw perpetual Dangers and Troubles upon our heads? And since besides the outward advantages with which all the instances of Virtue are so plentifully Crown'd:
then by revenging every little one, to draw perpetual Dangers and Troubles upon our Heads? And since beside the outward advantages with which all the instances of Virtue Are so plentifully Crowned:
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there is also such a strange harmony and agreement, between Happiness and Virtue, implanted by God and Nature in the Souls of men, that we cannot enjoy the one without the other;
there is also such a strange harmony and agreement, between Happiness and Virtue, implanted by God and Nature in the Souls of men, that we cannot enjoy the one without the other;
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as being conversant about Divine Worship, and having God for the Scope and Object to which they are Directed, that these also are Founded upon principles of such undoubted Interest and Reason;
as being conversant about Divine Worship, and having God for the Scope and Object to which they Are Directed, that these also Are Founded upon principles of such undoubted Interest and Reason;
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And to the same purpose the Apostle to the Romans tells us, The invisible things of him from the Creation of the World are clearly seen, being understood by the things that are made,
And to the same purpose the Apostle to the Romans tells us, The invisible things of him from the Creation of the World Are clearly seen, being understood by the things that Are made,
that he grows every Day more Crazy and Infirm with Age, that by the experience which he may daily make both in Men and other Animals, that they are perpetually lyable and obnoxious to Death;
that he grows every Day more Crazy and Infirm with Age, that by the experience which he may daily make both in Men and other Animals, that they Are perpetually liable and obnoxious to Death;
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or Conspiracy of the insensible and inanimate parts of it between themselves, they being by their Nature incapable of entering into any such Confederation,
or conspiracy of the insensible and inanimate parts of it between themselves, they being by their Nature incapable of entering into any such Confederation,
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when he shall be convinced, as he will be by a very little attention, that motion does not necessarily belong to the Essence or constituent Idea of Matter, otherwise all Matter would be equally moved,
when he shall be convinced, as he will be by a very little attention, that motion does not necessarily belong to the Essence or constituent Idea of Matter, otherwise all Matter would be equally moved,
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when he shall think that the particles of Aire, or Water, or Fire have nothing in themselves by which they are made capable of continuing in such a State,
when he shall think that the particles of Air, or Water, or Fire have nothing in themselves by which they Are made capable of Continuing in such a State,
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and all the Animals in it be deprived of Health, Respiration and Life, when he shall discern that any of those fluid Bodies, which I have just newly mentioned,
and all the Animals in it be deprived of Health, Respiration and Life, when he shall discern that any of those fluid Bodies, which I have just newly mentioned,
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if they were not Govern'd by more steady Laws than they are Capable of prescribing to themselves, the whole Universe must needs run into Disorder and Confusion.
if they were not Governed by more steady Laws than they Are Capable of prescribing to themselves, the Whole Universe must needs run into Disorder and Confusion.
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the wonderful Structure and accurate Organization of Plants and Animals in this Lower World, the Formation of Mettalls and Minerals in the teeming Womb of the Earth, the Provision which is every where made round about us,
the wondered Structure and accurate Organization of Plants and Animals in this Lower World, the Formation of Metals and Minerals in the teeming Womb of the Earth, the Provision which is every where made round about us,
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and immortal Nature, infinitely wise, powerful and good, by which this Universe and every part of it is after a wonderful and hidden manner maintained, Supported, Governed,
and immortal Nature, infinitely wise, powerful and good, by which this Universe and every part of it is After a wondered and hidden manner maintained, Supported, Governed,
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and Directed, and when he is Convinced of the Existence of such a being, he can as little help paying it his utmost Love, Reverence, Praise, Thankfulness, and Adoration.
and Directed, and when he is Convinced of the Existence of such a being, he can as little help paying it his utmost Love, reverence, Praise, Thankfulness, and Adoration.
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For this is the nature of Power, that it is productive of Fear, of Goodness that it excites our Love, of Wisdom that it fills us with Wonder and Admiration:
For this is the nature of Power, that it is productive of fear, of goodness that it excites our Love, of Wisdom that it fills us with Wonder and Admiration:
than of his who made all things out of nothing, and can immediately by one single act of his will, reduce them into their first nothing again? What goodness can excite in us a deeper or more affectionate Sence of Love than his, who when he was indued with such a Power, did notwithstanding use it after a manner so infinitely obliging to the unspeakable Benefit and advantage of all his Creatures,
than of his who made all things out of nothing, and can immediately by one single act of his will, reduce them into their First nothing again? What Goodness can excite in us a Deeper or more affectionate Sense of Love than his, who when he was endued with such a Power, did notwithstanding use it After a manner so infinitely obliging to the unspeakable Benefit and advantage of all his Creatures,
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and who in every part of the Creation, and much more in the whole contrivance and contexture of it, presents us with so amazing an Idea of his incomprehensible knowledge and skill?
and who in every part of the Creation, and much more in the Whole contrivance and contexture of it, presents us with so amazing an Idea of his incomprehensible knowledge and skill?
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How is it possible for us to be more happy then by employing our thoughts upon the contemplation of so much Excellence and Beauty, by calling off our minds from the rough and perishing Enjoyments of this Life,
How is it possible for us to be more happy then by employing our thoughts upon the contemplation of so much Excellence and Beauty, by calling off our minds from the rough and perishing Enjoyments of this Life,
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and by uniting them, as much as may be, to his pure and peaceable and Eternal Nature? VVhom can we thank so properly for all our Enjoyments? Or whom can we rely upon so safely in all our wants? or of whose forgiveness have we so much need for all our Offences? Or what greater Obligation can there be to all the instances of Virtue in our selves,
and by uniting them, as much as may be, to his pure and peaceable and Eternal Nature? Whom can we thank so properly for all our Enjoyments? Or whom can we rely upon so safely in all our Wants? or of whose forgiveness have we so much need for all our Offences? Or what greater Obligation can there be to all the instances of Virtue in our selves,
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or of Justice and mutual Goodness to one another, then to consider that he is always present to all our thoughts and actions, who has provided with so much tenderness and Mercy for all the sensible Creation,
or of justice and mutual goodness to one Another, then to Consider that he is always present to all our thoughts and actions, who has provided with so much tenderness and Mercy for all the sensible Creation,
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and the Consideration of that influence which the belief of it ought in reason and Interest to have upon our Actions, has destroy'd the main cement of Obligation,
and the Consideration of that influence which the belief of it ought in reason and Interest to have upon our Actions, has destroyed the main cement of Obligation,
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Whereas though it may be, and it is, as I conceive very true, that the only principle of Obligation, is the interest or happiness of that being to which that Obligation is Binding;
Whereas though it may be, and it is, as I conceive very true, that the only principle of Obligation, is the Interest or happiness of that being to which that Obligation is Binding;
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because God Almighty as well in the works of Nature, as in the Administrations of his Providence has expressed so tender a regard to the happiness of Men, that it is not reasonable to believe he will afford that Licence to his Creatures, which he has denied to himself;
Because God Almighty as well in the works of Nature, as in the Administrations of his Providence has expressed so tender a regard to the happiness of Men, that it is not reasonable to believe he will afford that Licence to his Creatures, which he has denied to himself;
or that he will suffer that Barrier of Justice to be no less safely than wrongfully invaded, which if it be once perfectly overthrown, all his other provisions for the Quiet and Happiness of the World, will signifie just nothing at all.
or that he will suffer that Barrier of justice to be no less safely than wrongfully invaded, which if it be once perfectly overthrown, all his other provisions for the Quiet and Happiness of the World, will signify just nothing At all.
and consequently of an immortal and unfading Nature, is a sufficient argument to perswade us, that there is another State yet to be expected, wherein they shall certainly meet with a just Retribution of their unjust Dealing:
and consequently of an immortal and unfading Nature, is a sufficient argument to persuade us, that there is Another State yet to be expected, wherein they shall Certainly meet with a just Retribution of their unjust Dealing:
then that they are no better than they are, and it is every whit as plain that there is no instance of our Duty, which any man who has his VVits about him, may not of himself perform.
then that they Are no better than they Are, and it is every whit as plain that there is no instance of our Duty, which any man who has his VVits about him, may not of himself perform.
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I think the use or necessity of Divine Grace, in order to the right Conduct and Government of humane Life, may be reduced under these heads that follow.
I think the use or necessity of Divine Grace, in order to the right Conduct and Government of humane Life, may be reduced under these Heads that follow.
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and Acts generally according to the several Capacities or fitnesses of those Objects with which it Converses, instilling its benigne influences more or less according as the Subjects upon which it Acts are in a greater or lesser preparation to receive them.
and Acts generally according to the several Capacities or fitnesses of those Objects with which it Converses, instilling its benign influences more or less according as the Subject's upon which it Acts Are in a greater or lesser preparation to receive them.
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This Spirit was the principle of VVarmth and vital Heat to the Universal Mass, in the beginning of things, this was that which first infused a vital warmth into the sluggish and unactive Chaos. The Spirit of God says Moses, moved upon the face of the Waters:
This Spirit was the principle of VVarmth and vital Heat to the Universal Mass, in the beginning of things, this was that which First infused a vital warmth into the sluggish and unactive Chaos. The Spirit of God Says Moses, moved upon the face of the Waters:
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and the Syriack Metaphrast produced by Basilius and St. Ambrose. NONLATINALPHABET, and the same Spirit in Beings capable of being informed is a Spirit of Knowledge and Instruction.
and the Syriac Metaphrast produced by Basil and Saint Ambrose., and the same Spirit in Beings capable of being informed is a Spirit of Knowledge and Instruction.
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or who Neglects to Improve and Cultivate those natural Powers which he finds within himself, they are utterly taken away, which was the case of the Jews in our Saviour 's time,
or who Neglects to Improve and Cultivate those natural Powers which he finds within himself, they Are utterly taken away, which was the case of the jews in our Saviour is time,
as it immediately follows in the same place, and this is exactly the Sense of an excellent passage in Seneca, Epist. 41. Ita dico, Lucili, sacer intra nos Spiritus sedet, malorum bonorumque nostrorum observator & Custos;
as it immediately follows in the same place, and this is exactly the Sense of an excellent passage in Senecca, Epistle 41. Ita dico, Lucilius, Sacer intra nos Spiritus sedet, malorum bonorumque nostrorum observator & Custos;
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so is there likewise a more peculiar and immediate Emanation of it upon the Church of Christ, to which the Comforter was sent after his Ascention, to be its perpetual Guide and Director;
so is there likewise a more peculiar and immediate Emanation of it upon the Church of christ, to which the Comforter was sent After his Ascension, to be its perpetual Guide and Director;
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Fourthly, Though it be true, that there is no instance of our Duty, but may in some sort or other be performed by us, by the naked Strength and Ability of our Natures,
Fourthly, Though it be true, that there is no instance of our Duty, but may in Some sort or other be performed by us, by the naked Strength and Ability of our Nature's,
so it is yet further to be considered, that the frailty of our Natures, and the predominancy of those unruly Appetites, which keep their inseparable Abode in the very make and Constitution of our Bodies is so great, that without the Assistance of the Spirit of God, it is for the most part Morally impossible for us to perform any Duty, with that entire Resignation of our Minds and Wills, to the Governance and Conduct of unprejudiced Reason, which is requisite to make it acceptable and well pleasing in the sight of God;
so it is yet further to be considered, that the frailty of our Nature's, and the predominancy of those unruly Appetites, which keep their inseparable Abided in the very make and Constitution of our Bodies is so great, that without the Assistance of the Spirit of God, it is for the most part Morally impossible for us to perform any Duty, with that entire Resignation of our Minds and Wills, to the Governance and Conduct of unprejudiced Reason, which is requisite to make it acceptable and well pleasing in the sighed of God;
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It is therefore Effectual because Fervent, and it cannot well be fervent, without the Assistance of that Spirit which is the only Effectual and certainly productive principle of Godly Fervour and Zeal.
It is Therefore Effectual Because Fervent, and it cannot well be fervent, without the Assistance of that Spirit which is the only Effectual and Certainly productive principle of Godly Fervour and Zeal.
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Such a zeal as no Predominancy of Lust or Evil Concupiscence from within, no allurement of any Temptation from without can withdraw from its wistly intention and devout prospect upon that Glorious Object to which it is directed:
Such a zeal as no Predominancy of Lust or Evil Concupiscence from within, no allurement of any Temptation from without can withdraw from its wistly intention and devout prospect upon that Glorious Object to which it is directed:
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such a zeal as having burnt up all the tares and cockle of the fleshly Life, is fruitful in pious and virtuous Resolutions, and effectual for the bringing them to their intended Issue.
such a zeal as having burned up all the tares and cockle of the fleshly Life, is fruitful in pious and virtuous Resolutions, and effectual for the bringing them to their intended Issue.
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Now it being very rarely, if ever seen, that such extraordinary influences of the Divine Spirit, are bestowed upon such as have no manner of preparation in their Hearts to Receive them,
Now it being very rarely, if ever seen, that such extraordinary influences of the Divine Spirit, Are bestowed upon such as have no manner of preparation in their Hearts to Receive them,
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from hence it comes to pass that the whole Action resulting from the common Efficiency of humane Endeavours assisted by the Divine Spirit, may in some Sense be attributed wholly to the first of these Causes,
from hence it comes to pass that the Whole Actium resulting from the Common Efficiency of humane Endeavours assisted by the Divine Spirit, may in Some Sense be attributed wholly to the First of these Causes,
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or for the sake of those Virtuous dispositions of Mind, to which the influences of Gods holy Spirit, which are always carried forth in Streams of Love and Goodness, towards the whole Creation have such an unalterable Congruity that they will never fail to be inseparably united to them, nither will they ever forsake us till we have first deserted and forsaken our selves.
or for the sake of those Virtuous dispositions of Mind, to which the influences of God's holy Spirit, which Are always carried forth in Streams of Love and goodness, towards the Whole Creation have such an unalterable Congruity that they will never fail to be inseparably united to them, nither will they ever forsake us till we have First deserted and forsaken our selves.
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there may yet notwithstanding be more of our own, then we are usually wont, or then we ought with any thing of Arrogance or self Conceit, to attribute to our selves,
there may yet notwithstanding be more of our own, then we Are usually wont, or then we ought with any thing of Arrogance or self Conceit, to attribute to our selves,
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for a man without this Assistance endeavouring to make a perfect Conquest of his inordinate Appetites and Desires, would find them so unruly and ungovernable,
for a man without this Assistance endeavouring to make a perfect Conquest of his inordinate Appetites and Desires, would find them so unruly and ungovernable,
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and yield himself tamely into an utter Vassalage and Captivity to them, but when assisted by so potent Aydes, this wonderfully Excites the natural Chearfulness and Vigor of his own Mind,
and yield himself tamely into an utter Vassalage and Captivity to them, but when assisted by so potent Aids, this wonderfully Excites the natural Cheerfulness and Vigor of his own Mind,
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it being the same Case, as if coming to lift a Burthen, which is plainly too heavy and unwieldy for us, we find a strange unwillingness so much as to attempt it,
it being the same Case, as if coming to lift a Burden, which is plainly too heavy and unwieldy for us, we find a strange unwillingness so much as to attempt it,
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Neither is it true only of Prayer, to which this Text has a more immediate Relation, that the Spirit of God helpeth our Infirmities in the performance of it, but it is the same case in all other Duties of the Christian Life, that these also in their utmost Beauty and perfection are owing to a Concurrence and Cooperation of the same Blessed Spirit,
Neither is it true only of Prayer, to which this Text has a more immediate Relation, that the Spirit of God Helpeth our Infirmities in the performance of it, but it is the same case in all other Duties of the Christian Life, that these also in their utmost Beauty and perfection Are owing to a Concurrence and Cooperation of the same Blessed Spirit,
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as is very reasonable to believe from this, that Prayer is only a means for the better attainment of that great End, the regular and steady performance of all other Duties in order to Eternal Happiness.
as is very reasonable to believe from this, that Prayer is only a means for the better attainment of that great End, the regular and steady performance of all other Duties in order to Eternal Happiness.
and to practise it, by a perpetual, but humble importunity, before the Foot-stool of his Mercy, It calls down those Graces and Influences upon us, whose design and Business is to guide us into all Truth,
and to practise it, by a perpetual, but humble importunity, before the Footstool of his Mercy, It calls down those Graces and Influences upon us, whose Design and Business is to guide us into all Truth,
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and to encourage us in every good and Virtuous Undertaking, and it is still further to be considered, that the performance of our Duty its self, is in the nature of a perpetual Prayer,
and to encourage us in every good and Virtuous Undertaking, and it is still further to be considered, that the performance of our Duty its self, is in the nature of a perpetual Prayer,
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and therefore may Expect, and will Receive the Encouragements of Divine Assistance upon the same Account, upon which they are afforded to our very Prayers themselves.
and Therefore may Expect, and will Receive the Encouragements of Divine Assistance upon the same Account, upon which they Are afforded to our very Prayers themselves.
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and acceptable to God on his behalf, though in its utmost Integrity and perfection it be owing to a concurrence of the Divine Spirit, is from hence, that his mind is not only in some degree of preparedness, to receive those Blessed irradiations from above,
and acceptable to God on his behalf, though in its utmost Integrity and perfection it be owing to a concurrence of the Divine Spirit, is from hence, that his mind is not only in Some degree of preparedness, to receive those Blessed irradiations from above,
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and outward Cleanness, a more agreeable receptacle for the Holy Ghost, and he that does not quench and resist the Influences of the Spirit, by slothful Negligence,
and outward Cleanness, a more agreeable receptacle for the Holy Ghost, and he that does not quench and resist the Influences of the Spirit, by slothful Negligence,
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as if no such illumination had been, the case being the same, as if in any matter of Difficulty or Moment, in which I am not so throughly versed my self, I should take the Advice of another more skilful than I am,
as if no such illumination had been, the case being the same, as if in any matter of Difficulty or Moment, in which I am not so thoroughly versed my self, I should take the advice of Another more skilful than I am,
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if they are not Imperfect in themselves, yet they are interwoven with those that are, that so long as we continue here below, we are still in danger of relapsing from our best and firmest Resolutions,
if they Are not Imperfect in themselves, yet they Are interwoven with those that Are, that so long as we continue Here below, we Are still in danger of relapsing from our best and firmest Resolutions,
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and that when ever we give any the least imaginable Ground, we are still exposed to further and less avoidable Dangers, that we are never wholly out of the reach of Temptation,
and that when ever we give any the least imaginable Ground, we Are still exposed to further and less avoidable Dangers, that we Are never wholly out of the reach of Temptation,
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and that nothing but the alone Merits and Mediation of Jesus Christ can make our Persons or Actions so effectually acceptable and wellpleasing to God,
and that nothing but the alone Merits and Mediation of jesus christ can make our Persons or Actions so effectually acceptable and Well-pleasing to God,
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What hath been said of all our good Actions, and desires in this Fourth Consideration, that in their utmost Beauty of Holiness and Perfection, they are owing to a Concurrence and Cooperation of the Spirit of God, the same is much more true in the Fifth place of an habitual course of Virtue, through all or any of the parts and Stages of our Lives, that this is under a vast degree of moral Impossibility, of being ever effected without the same Assistance:
What hath been said of all our good Actions, and Desires in this Fourth Consideration, that in their utmost Beauty of Holiness and Perfection, they Are owing to a Concurrence and Cooperation of the Spirit of God, the same is much more true in the Fifth place of an habitual course of Virtue, through all or any of the parts and Stages of our Lives, that this is under a vast degree of moral Impossibility, of being ever effected without the same Assistance:
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for by perseverance nothing else is meant but an uninterrupted Series or Complexions of many of those single Instances together, to make a Man's Life appear of the same Grain and Colour, and to be in all its parts consistent to its self,
for by perseverance nothing Else is meant but an uninterrupted Series or Complexions of many of those single Instances together, to make a Man's Life appear of the same Grain and Colour, and to be in all its parts consistent to its self,
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but from the Temptations of others, and from the malicious Insinuations of Apostate and degenerate Spirits, besides that our very Virtues themselves do border upon Vice,
but from the Temptations of Others, and from the malicious Insinuations of Apostate and degenerate Spirits, beside that our very Virtues themselves do border upon Vice,
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how near a Resemblance hath frugality to Covetousness, Liberality to Profuseness, Zeal to Superstition, Humility to a mean and sordid Temper, Prudence to Affectation, Patience to Cowardise, a Generous contempt of Power and Riches to a Scorbutick Idleness and Sloth:
how near a Resemblance hath frugality to Covetousness, Liberality to Profuseness, Zeal to Superstition, Humility to a mean and sordid Temper, Prudence to Affectation, Patience to Cowardice, a Generous contempt of Power and Riches to a Scorbutic Idleness and Sloth:
and how are Temperance and Sobriety themselves divided only by a Mathematical Line, which is supposed to have no Latitude in its self, from the opposite immoralities of Gluttony and Excess? It was but necessary therefore for St. Paul to advise his Philippians, and consequently us,
and how Are Temperance and Sobriety themselves divided only by a Mathematical Line, which is supposed to have no Latitude in its self, from the opposite immoralities of Gluttony and Excess? It was but necessary Therefore for Saint Paul to Advice his Philippians, and consequently us,
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because of those many and great Dangers with which this Warfare of ours is perpetually attended, to which it is impossible any so effectual remedy should be applyed,
Because of those many and great Dangers with which this Warfare of ours is perpetually attended, to which it is impossible any so effectual remedy should be applied,
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and by calling our selves to a strict Account every Night, for the behaviour and management of the day, according to the excellent Discipline of the old Pythagorean School. — NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET
and by calling our selves to a strict Account every Night, for the behaviour and management of the day, according to the excellent Discipline of the old Pythagorean School. —
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But yet that we may not be discouraged from attempting to be good, by a too fearful apprehension of those Dangers and Temptations to which we are exposed, St. Paul adds immediately as a Reason why we should earnestly endeavour after Holiness and Virtue, For it is God that worketh in you, both to Will,
But yet that we may not be discouraged from attempting to be good, by a too fearful apprehension of those Dangers and Temptations to which we Are exposed, Saint Paul adds immediately as a Reason why we should earnestly endeavour After Holiness and Virtue, For it is God that works in you, both to Will,
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and to do of his good Pleasure, that is, if we use that Diligence and Sincerity in our Endeavours which is requisite, God will not fail to superadd the Assistances of his Holy Spirit, to enable us effectually to perform his Will and our Duty.
and to do of his good Pleasure, that is, if we use that Diligence and Sincerity in our Endeavours which is requisite, God will not fail to superadd the Assistances of his Holy Spirit, to enable us effectually to perform his Will and our Duty.
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Sixthly, It is very reasonable to believe that though God Almighty do afford to all, especially those who are in the Communion of the Christian Church, sufficient Assistances of his Grace, to mortifie and subdue themselves,
Sixthly, It is very reasonable to believe that though God Almighty do afford to all, especially those who Are in the Communion of the Christian Church, sufficient Assistances of his Grace, to mortify and subdue themselves,
and though it be likewise true, that the improvement of those Talents which we have already received, is still accompanied with further Assistances from above;
and though it be likewise true, that the improvement of those Talents which we have already received, is still accompanied with further Assistances from above;
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yet in the dispensations of Divine Grace, there is also somewhat which is Arbitrary and founded upon no reason but the uncontroulable determination of the will of God:
yet in the dispensations of Divine Grace, there is also somewhat which is Arbitrary and founded upon no reason but the uncontrollable determination of the will of God:
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St. Paul tells us in his time that there was diversity of Gifts, though they were all of them owing to the same Spirit, and it is certain that in that Age,
Saint Paul tells us in his time that there was diversity of Gifts, though they were all of them owing to the same Spirit, and it is certain that in that Age,
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though that indeed depended upon particular Reasons, and was necessary to support the Church in its Infancy against the heat and fury of so many dreadful Persecutions;
though that indeed depended upon particular Reasons, and was necessary to support the Church in its Infancy against the heat and fury of so many dreadful Persecutions;
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but yet notwithstanding, why may we not allow since God is the sole Proprietor, and for that reason the unaccountable dispencer of his own Grace and Favour, that he does sometimes by arbitrary Measures allot a greater share of it to one man then another,
but yet notwithstanding, why may we not allow since God is the sole Proprietor, and for that reason the unaccountable dispenser of his own Grace and Favour, that he does sometime by arbitrary Measures allot a greater share of it to one man then Another,
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Seventhly and Lastly, As to Faith in Christ, and the belief of the Gospel, if we mean only an Historical Faith, it may certainly be attained by any considering Man, without any particular Assistance of Divine Grace, by considering only in a Philosophical way the power of God,
Seventhly and Lastly, As to Faith in christ, and the belief of the Gospel, if we mean only an Historical Faith, it may Certainly be attained by any considering Man, without any particular Assistance of Divine Grace, by considering only in a Philosophical Way the power of God,
and his ability to produce those effects which exceed any humane Efficiency or Skill, and by attending to the nature of that Doctrine which Christ is said to have Taught, which conduced so much to the Benefit and advantage of Mankind, compared with that human or traditionary Testimony, which has been handed down to us through so many Centuries of years by Men of unquestionable Credit and Virtue, who neither had,
and his ability to produce those effects which exceed any humane Efficiency or Skill, and by attending to the nature of that Doctrine which christ is said to have Taught, which conduced so much to the Benefit and advantage of Mankind, compared with that human or traditionary Testimony, which has been handed down to us through so many Centuries of Years by Men of unquestionable Credit and Virtue, who neither had,
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I say, upon these Grounds any reasonable Man may of himself believe that there was such a Person as Jesus Christ, Born of a pure Virgin, who lived a most Holy and Exemplary Life, wrought very many,
I say, upon these Grounds any reasonable Man may of himself believe that there was such a Person as jesus christ, Born of a pure Virgae, who lived a most Holy and Exemplary Life, wrought very many,
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and very great Miracles and Wonders among Men, who was the Promulger and Preacher, of a most wise useful and Glorious Gospel to the World, who Died upon the Cross, to Seal and ratifie that Covenant which he had made between God and Men,
and very great Miracles and Wonders among Men, who was the Promulger and Preacher, of a most wise useful and Glorious Gospel to the World, who Died upon the Cross, to Seal and ratify that Covenant which he had made between God and Men,
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and who after his Crucifixion, arose again from the Dead, and ascended in a Glorious and Triumphant manner into Heaven, having obtained a compleat Victory over Death and Sin, where he still continues performing the Office of an everlasting Mediator,
and who After his Crucifixion, arose again from the Dead, and ascended in a Glorious and Triumphant manner into Heaven, having obtained a complete Victory over Death and since, where he still continues performing the Office of an everlasting Mediator,
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for the same Reasons upon which I have already asserted an habitual Goodness not to be obtained without the assistance and influence of the same Spirit.
for the same Reasons upon which I have already asserted an habitual goodness not to be obtained without the assistance and influence of the same Spirit.
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For several of the Jews did from the greatness of his Miracles, and the Wisdom of his Doctrine suspect and partly believe him to be the Prophet that was to come, by which they meant either the Messias, or his Forerunner,
For several of the jews did from the greatness of his Miracles, and the Wisdom of his Doctrine suspect and partly believe him to be the Prophet that was to come, by which they meant either the Messias, or his Forerunner,
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when he saw our Saviour giving up the Ghost, and considered the dreadful Agony of Nature, at the instant of his Passion said, of a truth, this was the Son of God.
when he saw our Saviour giving up the Ghost, and considered the dreadful Agony of Nature, At the instant of his Passion said, of a truth, this was the Son of God.
and his affections subdued, and his whole Man captivated into the Obedience of Christ and his Gospel, this cannot be revealed by Flesh and Blood, which is apt to suggest thoughts,
and his affections subdued, and his Whole Man captivated into the obedience of christ and his Gospel, this cannot be revealed by Flesh and Blood, which is apt to suggest thoughts,
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and especially of the Faithful, so as neither to make them useless with Pelagius, nor irresistable with Calvin, nor unintelligible with some of our Modern Writers, who are cry'd up by their Adherents for nothing more,
and especially of the Faithful, so as neither to make them useless with Pelagius, nor irresistible with calvin, nor unintelligible with Some of our Modern Writers, who Are cried up by their Adherents for nothing more,
Clarus ob obscuram linguam magis inter Inanes, Quam de grates inter Graias qui vera requirunt, Omnia enim stolidi magis admirantur amantque, Inveris quae subverbis latitantia cernunt, Veraque constituunt quae bellè tangere possunt.
Clear ob obscuram Linguam magis inter Inanes, Quam de grates inter Graias qui vera requirunt, Omnia enim stolidi magis admirantur amantque, Inveris Quae subverbis latitantia cernunt, Veraque constituunt Quae bellè tangere possunt.
But now that I may not seem in what I have Written upon this weighty Question, to depart from the Sentiments of the Church of England, to whose Authority I shall always pay,
But now that I may not seem in what I have Written upon this weighty Question, to depart from the Sentiments of the Church of England, to whose authority I shall always pay,
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Wherefore we have no Power to do good Works pleasant and acceptable to God, without the Grace of God by Christ preventing us, that we may have a good will,
Wherefore we have no Power to do good Works pleasant and acceptable to God, without the Grace of God by christ preventing us, that we may have a good will,
and calling upon God, neither are those Works pleasant and acceptable to God in themselves, by reason of that mixture of imperfection with which they are attended,
and calling upon God, neither Are those Works pleasant and acceptable to God in themselves, by reason of that mixture of imperfection with which they Are attended,
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and because they are interwoven with many bad ones, (of both which Causes of their non-acceptation I have already spoken,) without the assistances of Grace, by which the Crudities of the carnal and concupiscible Life in us are attenuated and exalted, which would otherwise ascend in gross and malignant Fumes, darkning the understanding,
and Because they Are interwoven with many bad ones, (of both which Causes of their non-acceptation I have already spoken,) without the assistances of Grace, by which the Crudities of the carnal and concupiscible Life in us Are attenuated and exalted, which would otherwise ascend in gross and malignant Fumes, darkening the understanding,
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and with that inward Fervo•, Chearfulness, and Sincerity, which is necessary to make our performances acceptable and well-pleasing in the sight of God,
and with that inward Fervo•, Cheerfulness, and Sincerity, which is necessary to make our performances acceptable and Well-pleasing in the sighed of God,
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than if they had been bad or wicked Works, because no future innocence or virtue can be a proper Attonement or satisfaction for the guilt that is past;
than if they had been bad or wicked Works, Because no future innocence or virtue can be a proper Atonement or satisfaction for the guilt that is past;
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or in the least degree, but that Article is rather to be explained by this expression in the thirteenth, that we cannot so turn or prepare our selves as to deserve the grace of Congruity, which I have already granted to be True,
or in the least degree, but that Article is rather to be explained by this expression in the thirteenth, that we cannot so turn or prepare our selves as to deserve the grace of Congruity, which I have already granted to be True,
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St. Paul tells us, Rom, 8. 7. That the Carnal Mind is at Enmity against God, by which it is imply'd at least, that there is a friendship and Congruity, betwixt the spiritual mind, and the mind of God.
Saint Paul tells us, Rom, 8. 7. That the Carnal Mind is At Enmity against God, by which it is implied At least, that there is a friendship and Congruity, betwixt the spiritual mind, and the mind of God.
and given over to their own beastly Lusts and Affections, to defile themselves with all manner of Wickedness and Uncleanness, shews plainly that there is a common Grace or Influence of the Divine Spirit running through the World,
and given over to their own beastly Lustiest and Affections, to defile themselves with all manner of Wickedness and Uncleanness, shows plainly that there is a Common Grace or Influence of the Divine Spirit running through the World,
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and violated those Congruities to which its presence is inseperably united, according to the greater or lesser proportions in which those Congruities exert themselves,
and violated those Congruities to which its presence is inseparably united, according to the greater or lesser proportions in which those Congruities exert themselves,
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However if it be granted, as it is all the reason in the World that it should, what we find contained in the twentieth Article, that it is not lawful for the Church it self to Ordain any thing that is contrary to Gods word,
However if it be granted, as it is all the reason in the World that it should, what we find contained in the twentieth Article, that it is not lawful for the Church it self to Ordain any thing that is contrary to God's word,
neither may it so expound one place of Scripture, that it be repugnant to another, then it is easie to perceive what we are to pronounce of the Doctrines of irresistable Grace, and of absolute Reprobation;
neither may it so expound one place of Scripture, that it be repugnant to Another, then it is easy to perceive what we Are to pronounce of the Doctrines of irresistible Grace, and of absolute Reprobation;
if we will adhere either to the Judgment of right Reason, or to the sentiments of the Church of England, it being impossible to maintain either of these Doctrines without explaining one Text after such a manner,
if we will adhere either to the Judgement of right Reason, or to the sentiments of the Church of England, it being impossible to maintain either of these Doctrines without explaining one Text After such a manner,
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as to make it flatly contradictory to another, and consequently to invalidate the Authority of the Scripture, which if it be not consistent to its self, can be of no force or obligation to us.
as to make it flatly contradictory to Another, and consequently to invalidate the authority of the Scripture, which if it be not consistent to its self, can be of no force or obligation to us.
and current of the Scriptures, if in the place of St. Paul so lately mentioned, where he exhorts us to work out our Salvation with fear and trembling, it be but granted,
and current of the Scriptures, if in the place of Saint Paul so lately mentioned, where he exhorts us to work out our Salvation with Fear and trembling, it be but granted,
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as it cannot be avoided but it must be, that there is a Power or ability of working supposed in them, to whom this exhortation is made, otherwise it would be a very impertinent Exhortation,
as it cannot be avoided but it must be, that there is a Power or ability of working supposed in them, to whom this exhortation is made, otherwise it would be a very impertinent Exhortation,
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But the main inconvenience of the Doctrine of absolute reprobation is this, that though it should be granted to be no other than the constant tenour and Language of the Scriptures, which is all that its hottest assertours can desire,
But the main inconvenience of the Doctrine of absolute reprobation is this, that though it should be granted to be no other than the constant tenor and Language of the Scriptures, which is all that its hottest assertors can desire,
yet this instead of proving that Doctrine to be true, will but prove the Scriptures upon which it is founded to be of no Force or Authority in the World.
yet this instead of proving that Doctrine to be true, will but prove the Scriptures upon which it is founded to be of no Force or authority in the World.
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For if God Almighty in the distribution of Eternal Punishment or Happiness to Men, have no regard to any Principle of Goodness or Justice in his Nature,
For if God Almighty in the distribution of Eternal Punishment or Happiness to Men, have no regard to any Principle of goodness or justice in his Nature,
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when they distinguish so boldly betwixt his secret and revealed Will, by the one of which he Damns the far greatest part of Mankind ▪ and by the other exhorts and threatens them,
when they distinguish so boldly betwixt his secret and revealed Will, by the one of which he Damns the Far greatest part of Mankind ▪ and by the other exhorts and threatens them,
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I say, if all this be granted, then though we should suppose the Doctrine of irrespective Reprobation to be the genuine and onely Language of the Scriptures,
I say, if all this be granted, then though we should suppose the Doctrine of irrespective Reprobation to be the genuine and only Language of the Scriptures,
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for as little reason as it was made, or if it be, that there is a greater propensity in his nature to Cruelty then Mercy, that Cruelty will be better gratified by the Destruction of all,
for as little reason as it was made, or if it be, that there is a greater propensity in his nature to Cruelty then Mercy, that Cruelty will be better gratified by the Destruction of all,
Much good therefore may it do our Adversaries, with their new-Friends, the Articles of the Church of England, which how favorable they are to them, we have already seen,
Much good Therefore may it do our Adversaries, with their new-Friends, the Articles of the Church of England, which how favourable they Are to them, we have already seen,
and when they refer all to the decision of Scripture, as the only sufficient rule of Christian Faith and Practice, they would by this means perfectly have overthrown themselves;
and when they refer all to the decision of Scripture, as the only sufficient Rule of Christian Faith and Practice, they would by this means perfectly have overthrown themselves;
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but if the Scripture and the Articles should happen to Disagree, as I see no danger that they ever will, In this case it must be remembred that we have subscribed to those very Articles, no further than they shall be found consonant to the Scripture,
but if the Scripture and the Articles should happen to Disagree, as I see no danger that they ever will, In this case it must be remembered that we have subscribed to those very Articles, no further than they shall be found consonant to the Scripture,
or could be such a thing as an irresistable Grace, for this would be in effect to assert that the power of God was not superiour to that of a Mortal Man. Besides that perhaps I have observed more Instances of it up and down the Scriptures, both of the Old Testament and the New,
or could be such a thing as an irresistible Grace, for this would be in Effect to assert that the power of God was not superior to that of a Mortal Man. Beside that perhaps I have observed more Instances of it up and down the Scriptures, both of the Old Testament and the New,
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The Song of Moses, and the Children of Israel, in the 15th. of Fxodus, after their deliverance from the pursuit of the Egyptians, and the Dangers of the Red-Sea, the prophetick Benediction of Jacob to his Sons in the 49th. of Genesis, and the Song of Deborah, and Barak in the 5th. of Judges, seem all of them to me to have been inspired and uttered by an irresistable Grace,
The Song of Moses, and the Children of Israel, in the 15th. of Fxodus, After their deliverance from the pursuit of the egyptians, and the Dangers of the Red sea, the prophetic Benediction of Jacob to his Sons in the 49th. of Genesis, and the Song of Deborah, and Barak in the 5th. of Judges, seem all of them to me to have been inspired and uttered by an irresistible Grace,
as likewise in the new Testament, the Songs of Mary, and Zachary, and old Simeon upon occasion of the Births of John the Baptist, and of Christ, either shortly expected or already Accomplisht, are without question owing to the same Cause.
as likewise in the new Testament, the Songs of Marry, and Zachary, and old Simeon upon occasion of the Births of John the Baptist, and of christ, either shortly expected or already Accomplished, Are without question owing to the same Cause.
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when Cajaphas being High Priest, prophesied by vir•ue of his Office, when Pilate, notwithstanding the repeated instances of the Sanhedrim and chief Priests, could not be diverted from an unaccountable pertinaciousness in asserting the Kingship and Dominion of Christ over the Jews, all this was by an irresistible Grace or Spirit.
when Caiaphas being High Priest, prophesied by vir•ue of his Office, when Pilate, notwithstanding the repeated instances of the Sanhedrim and chief Priests, could not be diverted from an unaccountable pertinaciousness in asserting the Kingship and Dominion of christ over the jews, all this was by an irresistible Grace or Spirit.
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by which they delivered themselves to a mixt assembly made up of divers Nations, so as every Man heard the glad tidings of Salvation in his own Language,
by which they Delivered themselves to a mixed assembly made up of diverse nations, so as every Man herd the glad tidings of Salvation in his own Language,
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when the primitive Christians upon their being brought before the Magistrates and Judges of the Heathen world, instead of being abash'd or dismay'd out of an apprehension of Fear or Danger, expressed so strange a confidence and assurance,
when the primitive Christians upon their being brought before the Magistrates and Judges of the Heathen world, instead of being abashed or dismayed out of an apprehension of fear or Danger, expressed so strange a confidence and assurance,
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when three Thousand, and five Thousand, and multitudes were converted to the Christian Faith, and received the Holy Ghost upon the hearing of one Sermon, all this was by an irresistible Grace.
when three Thousand, and five Thousand, and Multitudes were converted to the Christian Faith, and received the Holy Ghost upon the hearing of one Sermon, all this was by an irresistible Grace.
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Nay, the very phrases of receiveing the Holy Ghost, and of the Holy Ghost falling upon them, and of being full of the Holy Ghost, and being in the Spirit, which we find in several places of the new Testament, imply a strong and powerful influence of the Spirit upon their Minds, which they could easily distinguish from the ordinary results of their own thoughts,
Nay, the very phrases of receiving the Holy Ghost, and of the Holy Ghost falling upon them, and of being full of the Holy Ghost, and being in the Spirit, which we find in several places of the new Testament, imply a strong and powerful influence of the Spirit upon their Minds, which they could Easily distinguish from the ordinary results of their own thoughts,
and of the respective Obligation to each for the better furtherance and promotion of Godliness, distinguishes so exactly betwixt his own advices and the dictates of the Spirit,
and of the respective Obligation to each for the better furtherance and promotion of Godliness, Distinguishes so exactly betwixt his own advices and the dictates of the Spirit,
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and otherwhiles he is in doubt, whether what he says be from himself, or from the Spirit of God, the influences of that Spirit not being so potent and sensible at one time as another.
and otherwhiles he is in doubt, whither what he Says be from himself, or from the Spirit of God, the influences of that Spirit not being so potent and sensible At one time as Another.
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To conclude, when Jesus was driven of the Spirit into the Wilderness, when Philip was carried through the Air to Azotus, when Paul went bound in Spirit to Jerusalem, and when he assayed to go into Macedonia but the Spirit suffered him not, all these were influences of an irresistible Grace,
To conclude, when jesus was driven of the Spirit into the Wilderness, when Philip was carried through the Air to Azotus, when Paul went bound in Spirit to Jerusalem, and when he assayed to go into Macedonia but the Spirit suffered him not, all these were influences of an irresistible Grace,
Nay, so violent were the Paroxysms of the Spirit at some times upon them, that they were perfectly distracted and besides themselves, scarce knowing what they did or said,
Nay, so violent were the Paroxysms of the Spirit At Some times upon them, that they were perfectly distracted and beside themselves, scarce knowing what they did or said,
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yet this had been but a cold sort of mockery, had there been no manner of resemblance betwixt Men acted by the Spirit, and Men that were full of new Wine.
yet this had been but a cold sort of mockery, had there been no manner of resemblance betwixt Men acted by the Spirit, and Men that were full of new Wine.
For this reason it is that St. Paul to the Ephesians opposeth these two, being drunk with Wine, and being filled with the Spirit, as having some kind of proportion and Analogy to each other, c. 5. v. 18. Be not drunk with Wine wherein is Excess,
For this reason it is that Saint Paul to the Ephesians Opposeth these two, being drunk with Wine, and being filled with the Spirit, as having Some kind of proportion and Analogy to each other, c. 5. v. 18. Be not drunk with Wine wherein is Excess,
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Upon which place Grotius has these words, though I am not beholden to him for the Observation, opponit res in aliquo similes, illi vino implentur, vos Spiritu.
Upon which place Grotius has these words, though I am not beholden to him for the Observation, opponit Rest in Aliquo similes, illi vino implentur, vos Spiritu.
And Peter standing up in defence of himself, and of his fellow Apostles on the day of Pentecost, lift up his Voice and said unto the Mockers, v. 14, 15, 16, 17, 18. Ye Men of Judea,
And Peter standing up in defence of himself, and of his fellow Apostles on the day of Pentecost, lift up his Voice and said unto the Mockers, v. 14, 15, 16, 17, 18. the Men of Judea,
but this is that which was spoken by the Prophet Joel, and it shall come to pass in the last days, saith God, I will power out of my Spirit upon all Flesh,
but this is that which was spoken by the Prophet Joel, and it shall come to pass in the last days, Says God, I will power out of my Spirit upon all Flesh,
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in which place it is manifest though he wipe off that slanderous and disgraceful aspersion of their being Drunk with Wine, yet he plainly acknowledges a resemblance as to outward appearance between those in that Condition,
in which place it is manifest though he wipe off that slanderous and disgraceful aspersion of their being Drunk with Wine, yet he plainly acknowledges a resemblance as to outward appearance between those in that Condition,
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And what else, I beseech you, is or can be the meaning of that place of St. Paul to the Corinthians, 2 Cor. 5. 13. For whether we be beside our selves it is to God,
And what Else, I beseech you, is or can be the meaning of that place of Saint Paul to the Corinthians, 2 Cor. 5. 13. For whither we be beside our selves it is to God,
or whether we be sober it is for your Cause, then this, that whether we be in the Spirit or out of it, we lay out our whole time and strength for your Edification.
or whither we be Sobrium it is for your Cause, then this, that whither we be in the Spirit or out of it, we lay out our Whole time and strength for your Edification.
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and it is as much as NONLATINALPHABET NONLATINALPHABET, yet being opposed as it is in this place to NONLATINALPHABET, which signifies a calm and composed temper of Spirit, it must here denote that turbulent and unquiet disposition of Mind, which is proper to Men, in fits of Madness or Distraction.
and it is as much as, yet being opposed as it is in this place to, which signifies a Cam and composed temper of Spirit, it must Here denote that turbulent and unquiet disposition of Mind, which is proper to Men, in fits of Madness or Distraction.
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Though sometimes itis true, that the influences of the Spirit were so powerfull upon them, that they fell into a perfect Transe, having lost all Motion or sense of any thing about them.
Though sometime itis true, that the influences of the Spirit were so powerful upon them, that they fell into a perfect Transe, having lost all Motion or sense of any thing about them.
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In such a transport as this, St. John saw his Apocalyptick Visions, and the Prophets beheld insensible Representations, the lively portraitures of things to come,
In such a transport as this, Saint John saw his Apocalyptic Visions, and the prophets beheld insensible Representations, the lively portraitures of things to come,
To the same purpose it is what Festus said with a loud Voice to Paul, Acts 26. 24. Paul thou art beside thy self, much Learning doth make the Mad. To which though St. Paul do there make answer, v. 25. I am not Mad, most noble Festus,
To the same purpose it is what Festus said with a loud Voice to Paul, Acts 26. 24. Paul thou art beside thy self, much Learning does make the Mad. To which though Saint Paul do there make answer, v. 25. I am not Mad, most noble Festus,
Yet there is no question, but what with that heat of Temper which was natural to St. Paul, and what with the concern he was in for the just Vindication of himself, and his Religion.
Yet there is no question, but what with that heat of Temper which was natural to Saint Paul, and what with the concern he was in for the just Vindication of himself, and his Religion.
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and his unusual earnestness in the delivery of himself, to be somewhat Distracted and besides himself, which was so far from doing any prejudice to the Gospel, that in the first place it freed those that heard it from any suspition of design,
and his unusual earnestness in the delivery of himself, to be somewhat Distracted and beside himself, which was so Far from doing any prejudice to the Gospel, that in the First place it freed those that herd it from any suspicion of Design,
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yet with others it had a strange perswasiveness, and was no doubt one of the main causes of those great Numbers which were used at once to be Converted to the Faith by the Ministry of the Gospel in those days, upon whom though there usually fell a plentifull effusion of the Holy Ghost,
yet with Others it had a strange Persuasiveness, and was no doubt one of the main Causes of those great Numbers which were used At once to be Converted to the Faith by the Ministry of the Gospel in those days, upon whom though there usually fell a plentiful effusion of the Holy Ghost,
So we find here in this very place of the Acts, though Festus was not willing to allow that this earnestness of St. Paul, was any thing better then Madness,
So we find Here in this very place of the Acts, though Festus was not willing to allow that this earnestness of Saint Paul, was any thing better then Madness,
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yet Agrippa notwithstanding his Jewish prejudices, which were every whit as inveterate as the Heathen, could say, almost thou perswadest me to be a Christian.
yet Agrippa notwithstanding his Jewish prejudices, which were every whit as inveterate as the Heathen, could say, almost thou persuadest me to be a Christian.
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And this no question is the meaning of that phrase of Preaching with Power, and with Authority in opposition to the cold way of delivery of the Scribes and Pharisees, that is, Preaching with such a Mine and assurance, such a Vigor, strength and earnestness of Voice, gesture and pression,
And this no question is the meaning of that phrase of Preaching with Power, and with authority in opposition to the cold Way of delivery of the Scribes and Pharisees, that is, Preaching with such a Mine and assurance, such a Vigor, strength and earnestness of Voice, gesture and pression,
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To conclude, under the old Testament, there wanted not many instances of a like Nature, all the Prophets had usually the Garbe and deportment of Mad and Frantick Persons;
To conclude, under the old Testament, there wanted not many instances of a like Nature, all the prophets had usually the Garb and deportment of Mad and Frantic Persons;
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It is the Character which one gave of the young Prophet, who was sent by Elisha to Anoint Jehu, 2 Kings 9. 11. Wherefore came this mad Fellow to thee? and whoever shall read the Stories of Elijah and Elisha, and his Servant Gehazi, will without much difficulty, be induced to believe that the Spirit of Prophecy was usually attended with a sort of Madness, insomuch that it was the usual Opinion both in the Jewish, and the Heathen Nations, that there was somewhat Sacred and Divine in Frantick Persons,
It is the Character which one gave of the young Prophet, who was sent by Elisha to Anoint Jehu, 2 Kings 9. 11. Wherefore Come this mad Fellow to thee? and whoever shall read the Stories of Elijah and Elisha, and his Servant Gehazi, will without much difficulty, be induced to believe that the Spirit of Prophecy was usually attended with a sort of Madness, insomuch that it was the usual Opinion both in the Jewish, and the Heathen nations, that there was somewhat Sacred and Divine in Frantic Persons,
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as it is still among the Turks to this day, which was therefore so far from being a disadvantage to the Message of a Prophet, that it rather gave new Authority and Recommendation to it.
as it is still among the Turks to this day, which was Therefore so Far from being a disadvantage to the Message of a Prophet, that it rather gave new authority and Recommendation to it.
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But since these extraordinary effusions of the Holy Spirit are now wholly ceased, together with the reason of them, there being no new Revelation to be expected,
But since these extraordinary effusions of the Holy Spirit Are now wholly ceased, together with the reason of them, there being no new Revelation to be expected,
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What folly is it to talk of irresistible Grace, when the influences of the Spirit are so Gentle, that they cannot be distinguished from the motions of a Mans own Mind? When we can give a reasonable Account of what we do,
What folly is it to talk of irresistible Grace, when the influences of the Spirit Are so Gentle, that they cannot be distinguished from the motions of a men own Mind? When we can give a reasonable Account of what we do,
and in some particular Cases, such an unaccountable, and perhaps irresistible bent of our Minds, which cannot well be attributed to any other Cause then to the spirit of God, is a thing which I will not deny,
and in Some particular Cases, such an unaccountable, and perhaps irresistible bent of our Minds, which cannot well be attributed to any other Cause then to the Spirit of God, is a thing which I will not deny,
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but since the Apostles themselves were not always in the Spirit, and under the influences of such an irresistible Grace, what Madness is it to affirm it of these Times,
but since the Apostles themselves were not always in the Spirit, and under the influences of such an irresistible Grace, what Madness is it to affirm it of these Times,
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Thus much is sufficient, if not too much, in answer to the first Advantage, which may be taken from the consideration of that Lucta or Contention which there is betwixt the two principles of the Flesh and the Spirit.
Thus much is sufficient, if not too much, in answer to the First Advantage, which may be taken from the consideration of that Lucta or Contention which there is betwixt the two principles of the Flesh and the Spirit.
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The second possible advantage which may be made is this, that the Spiritual principle there mentioned, may be pretended to be no part of the humane Nature,
The second possible advantage which may be made is this, that the Spiritual principle there mentioned, may be pretended to be no part of the humane Nature,
First, That there are plainly in every Man, if we will believe the express affirmation of St. Paul himself, two distinct principles of Action, which he calls the Flesh and Spirit, and the latter of them sometimes the inward Man, which is a sign that it is a part of our Selves, c. 7. v. 22. For I delight in the Law of God after the inward Man, and sometimes the Mind, v. 23. But I see another Law in my Members, Warring against the Law of my Mind.
First, That there Are plainly in every Man, if we will believe the express affirmation of Saint Paul himself, two distinct principles of Actium, which he calls the Flesh and Spirit, and the latter of them sometime the inward Man, which is a Signen that it is a part of our Selves, c. 7. v. 22. For I delight in the Law of God After the inward Man, and sometime the Mind, v. 23. But I see Another Law in my Members, Warring against the Law of my Mind.
he Cooperates and concurs with it, in all its virtuous Endeavours and Undertakings, And the Spirit it self beareth witness with our Spirit, as it is v. 16. That we are the Children of God.
he Cooperates and concurs with it, in all its virtuous Endeavours and Undertakings, And the Spirit it self bears witness with our Spirit, as it is v. 16. That we Are the Children of God.
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These are the two advantages, which may be taken from the consideration of that strife or contention betwixt the two principles, which is described by St. Paul, which what Service they are like to do to the Predestinarian Cause we have already seen;
These Are the two advantages, which may be taken from the consideration of that strife or contention betwixt the two principles, which is described by Saint Paul, which what Service they Are like to do to the Predestinarian Cause we have already seen;
or to have any notion of Place (The School distinction betwixt Locus and Ubi, being a very idle, unintelligible Distinction,) which is not extended by real Parts,
or to have any notion of Place (The School distinction betwixt Locus and Ubi, being a very idle, unintelligible Distinction,) which is not extended by real Parts,
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It being therefore so clear, that no Man can possibly conceive otherwise, but that all Substance is extended, it follows in the next place, either that there is but one sort of Substance,
It being Therefore so clear, that no Man can possibly conceive otherwise, but that all Substance is extended, it follows in the next place, either that there is but one sort of Substance,
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And Secondly, That all Matter hath a power of moving it self, because what ever is of the essence of Matter, must belong in common to all Matter whatsoever.
And Secondly, That all Matter hath a power of moving it self, Because what ever is of the essence of Matter, must belong in Common to all Matter whatsoever.
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And therefore in the Fourth place, the reason why all Matter is not equally moved, must be, that it is indued with a power of exerting or suspending its Activity, either pro arbitrio for no reason at all,
And Therefore in the Fourth place, the reason why all Matter is not equally moved, must be, that it is endued with a power of exerting or suspending its Activity, either Pro arbitrio for no reason At all,
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or Power to every Stick and Clod, to every seemingly stupid and insensible Block, if the communication of Motion from one body to another be a manifest proof, that those numerical degrees of Motion are not essential to either Body,
or Power to every Stick and Clod, to every seemingly stupid and insensible Block, if the communication of Motion from one body to Another be a manifest proof, that those numerical Degrees of Motion Are not essential to either Body,
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and consequently not to Matter in the general considered, then we must look still further abroad for some other Substance, wherein this Power of self-activity shall reside, which Substance because it is not Matter, must be immaterial;
and consequently not to Matter in the general considered, then we must look still further abroad for Some other Substance, wherein this Power of Self-activity shall reside, which Substance Because it is not Matter, must be immaterial;
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For this reason it was that the Sadduces who denied the existence of any immaterial Principle, subjected the Government of all humane Actions, to a resistless Necessity and Fate;
For this reason it was that the Sadducees who denied the existence of any immaterial Principle, subjected the Government of all humane Actions, to a resistless Necessity and Fate;
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and its activity diluted by the intimate union of a material, gross and earthly Body, did with better reason assert, that there was a mixture of Freedom and Necessity, in humane Life,
and its activity diluted by the intimate Union of a material, gross and earthly Body, did with better reason assert, that there was a mixture of Freedom and Necessity, in humane Life,
Lastly, This blending or mixture of Necessity and Freedom, is likewise acknowledged by Pythagoras, or whoever was the Author of those truly Golden Verses that goe under his Name,
Lastly, This blending or mixture of Necessity and Freedom, is likewise acknowledged by Pythagoras, or whoever was the Author of those truly Golden Verses that go under his Name,
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But it is still further admirable to observe, how exactly St. Paul jumps in his sentiments of Things, with the opinion of these ancient Philosophers:
But it is still further admirable to observe, how exactly Saint Paul jumps in his sentiments of Things, with the opinion of these ancient Philosophers:
though otherwise when she is retired within her self, and disintangled by cool and serious Meditation, from this bodily Encumbrance, all her natural tendencies are to Goodness,
though otherwise when she is retired within her self, and disentangled by cool and serious Meditation, from this bodily Encumbrance, all her natural tendencies Are to goodness,
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or which is all one to the enjoyment of perfect Happiness and Rest. It is and must always be the nature of every cogitant Being, to be carried forth, with a perpetual desire of being Happy, which blessed End being only attainable by the measures of right Reason and Prudence, it can be nothing but Ignorance and Blindness,
or which is all one to the enjoyment of perfect Happiness and Rest. It is and must always be the nature of every cogitant Being, to be carried forth, with a perpetual desire of being Happy, which blessed End being only attainable by the measures of right Reason and Prudence, it can be nothing but Ignorance and Blindness,
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So St. Paul, Rom. 7. 14. The Law is Spiritual, but I am carnal sold under Sin. And v. 18. For I know that in me, that is, in my Flesh dwelleth no good thing.
So Saint Paul, Rom. 7. 14. The Law is Spiritual, but I am carnal sold under Sin. And v. 18. For I know that in me, that is, in my Flesh dwells no good thing.
In which and other places already mentioned, and now needless to be again repeated, he very truely and wisely asserts the mind or inward man to be a principle of Freedom, whose nature and Business it is to determine its self according to what is most suitable to its true Interest, of which when it is not violently carried away by the importunity of passion,
In which and other places already mentioned, and now needless to be again repeated, he very truly and wisely asserts the mind or inward man to be a principle of Freedom, whose nature and Business it is to determine its self according to what is most suitable to its true Interest, of which when it is not violently carried away by the importunity of passion,
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and sensual pleasure, it is a proper and impartial Judge, but being united to a Body which is the seed and source of every evil desire and Inclination, it is by their perpetual sollicitation diverted from its proper course,
and sensual pleasure, it is a proper and impartial Judge, but being united to a Body which is the seed and source of every evil desire and Inclination, it is by their perpetual solicitation diverted from its proper course,
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and which hath no tendency but to reasonable Courses, but Sin that dwelleth in me, that is, it is the animal or bruitish nature, resulting from the union of the Soul with Matter, which by perpetual importunity and sollicitation does by degrees overpower the guards of Reason,
and which hath no tendency but to reasonable Courses, but since that dwells in me, that is, it is the animal or brutish nature, resulting from the Union of the Soul with Matter, which by perpetual importunity and solicitation does by Degrees overpower the guards of Reason,
But here it is to be taken notice, before we pass any further, that this Pronoun ( I ) in this Chapter, is used by St. Paul, in a threefold acceptation.
But Here it is to be taken notice, before we pass any further, that this Pronoun (I) in this Chapter, is used by Saint Paul, in a threefold acceptation.
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And then Thirdly and Lastly, It is taken otherwhile only for the animal or fleshly Life, v. 18. For I know that in me, that is, in my Flesh dwelleth no good thing:
And then Thirdly and Lastly, It is taken otherwhile only for the animal or fleshly Life, v. 18. For I know that in me, that is, in my Flesh dwells no good thing:
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Sin is NONLATINALPHABET, or NONLATINALPHABET, by which word the nature of it is very aptly signified, and it is a very fit exposition of v. 19. The good that I would, I do not,
since is, or, by which word the nature of it is very aptly signified, and it is a very fit exposition of v. 19. The good that I would, I do not,
and what if NONLATINALPHABET and NONLATINALPHABET in the Greek, should all of them be thought to owe their derivation to the Verb hamar Ligavit, or Manipulos fecit in the Hebrew Language, from whence homer Manipulus, which was a Pledge,
and what if and in the Greek, should all of them be Thought to owe their derivation to the Verb Hamar Ligavit, or Manipulos fecit in the Hebrew Language, from whence homer Manipulus, which was a Pledge,
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yet to the careless and unthinking view of many of Mr. Calvin 's Disciples and Adherents, they have an appearance of an extraordinary sanctity, by vilifying a man's self at such a prodigious rate,
yet to the careless and unthinking view of many of Mr. calvin is Disciples and Adherents, they have an appearance of an extraordinary sanctity, by vilifying a Man's self At such a prodigious rate,
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but a very probable reason, is, that in the Church of Rome there were such things as Pardons and Indulgences to be had upon occasion, which gave an Artificial ease to the consciences of men,
but a very probable reason, is, that in the Church of Room there were such things as Pardons and Indulgences to be had upon occasion, which gave an Artificial ease to the Consciences of men,
and consequently such as might be had for nothing, such as was not exposed to the envy of the Papal Indulgencies and Dispensations, could not chuse but be very serviceable to the Inventor of it,
and consequently such as might be had for nothing, such as was not exposed to the envy of the Papal Indulgences and Dispensations, could not choose but be very serviceable to the Inventor of it,
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and then being listed into such a Party, where all take themselves to be of the Elect, added to this other comfortable consideration, that the Elect cannot possibly fall away from Grace;
and then being listed into such a Party, where all take themselves to be of the Elect, added to this other comfortable consideration, that the Elect cannot possibly fallen away from Grace;
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This makes them look not only without remorse, but with satisfaction and pleasure upon the enormities of their past life, they will repeat them and chew them with a Gusto,
This makes them look not only without remorse, but with satisfaction and pleasure upon the enormities of their past life, they will repeat them and chew them with a Gusto,
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But now they tell you their pardon is seal'd, and they are sure 'tis impossible for them to miscarry, which is Milk and Honey without Money and without Price, a Calvinistical Dispensation at once more cheap and more effectual then any his Holiness can afford at Rome, which was thought for many years to have been the only staple of that profitable Trade;
But now they tell you their pardon is sealed, and they Are sure it's impossible for them to miscarry, which is Milk and Honey without Money and without Price, a Calvinistical Dispensation At once more cheap and more effectual then any his Holiness can afford At Room, which was Thought for many Years to have been the only staple of that profitable Trade;
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Whether the grounds of such separation be reasonable or no, which, as it did confirm and strengthen the separation from the Church of Rome, (a thing that was otherwise necessary to be done without fancying any such eternal decrees to make themselves proud,
Whither the grounds of such separation be reasonable or no, which, as it did confirm and strengthen the separation from the Church of Rome, (a thing that was otherwise necessary to be done without fancying any such Eternal decrees to make themselves proud,
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and to breed an hatred and contempt of those from whom they separate for justifyable reasons) so I reckon likewise that it is the great Pillar of the Schisme from our Church at this day, which as it pretends to greater purity,
and to breed an hatred and contempt of those from whom they separate for justifyable Reasons) so I reckon likewise that it is the great Pillar of the Schism from our Church At this day, which as it pretends to greater purity,
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and at other times despised as unregenerate Wretches, being yet in our sins and in the state of nature, that is, in such a state in which there is no salvation,
and At other times despised as unregenerate Wretches, being yet in our Sins and in the state of nature, that is, in such a state in which there is no salvation,
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then by exposing such pernicious doctrines, so injurious to God, and so destructive to the peace and quiet of the world, to that disgrace and infamy which they deserve.
then by exposing such pernicious doctrines, so injurious to God, and so destructive to the peace and quiet of the world, to that disgrace and infamy which they deserve.
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But sixthly and lastly, the last thing which I shall mention, as having given occasion and encouragement ▪ to so dangerous a doctrine, is the overheated zeal of St. Austine, St. Jerome and others of that age against Pelagius, who though it neither can nor must be denyed, that he was much to blame, that he attributed too much to the Powers of Nature,
But sixthly and lastly, the last thing which I shall mention, as having given occasion and encouragement ▪ to so dangerous a Doctrine, is the overheated zeal of Saint Augustine, Saint Jerome and Others of that age against Pelagius, who though it neither can nor must be denied, that he was much to blame, that he attributed too much to the Powers of Nature,
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and too little to the helps and Assistances of Grace, yet it is equally certain that those who opposed him both in that age and afterwards, went too far into the other extreme;
and too little to the helps and Assistances of Grace, yet it is equally certain that those who opposed him both in that age and afterwards, went too Far into the other extreme;
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and into the nature of things, (for our belief of these divine assistances is founded in both:) I should make no very great scruple to affirm, that he was a tolerably Orthodox Divine.
and into the nature of things, (for our belief of these divine assistances is founded in both:) I should make no very great scruple to affirm, that he was a tolerably Orthodox Divine.
and concerning their several bounds, borderings, and interfering mixtures, together with the genuine causes and effects of the one and of the other. FINIS.
and Concerning their several bounds, borderings, and interfering mixtures, together with the genuine Causes and effects of the one and of the other. FINIS.
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