The Protestant peace-maker, or, A seasonable persuasive to all serious Christians who call themselves Protestants that laying aside calumnies, and all exasperating disputes, they would pursue charity, peace, and union, as the only means (now left us) of safety and reformation of the publick manners : with a postscript, or notes on Mr. Baxter's and some others late writings for peace / by Edward, Lord Bishop of Cork and Ross in Ireland.
IN the present state of things, he that would design the greatest publick Service, will perhaps upon due consideration scarce find any thing more worthy his fixing on,
IN the present state of things, he that would Design the greatest public Service, will perhaps upon due consideration scarce find any thing more worthy his fixing on,
than to endeavour to sweeten the Minds of men of one Faction towards those of another; to take off and abate those bitter apprehensions and conceits, those Heats and Furies, with which they mutually stand enraged.
than to endeavour to sweeten the Minds of men of one Faction towards those of Another; to take off and abate those bitter apprehensions and conceits, those Heats and Furies, with which they mutually stand enraged.
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And that I may succeed therein the better, I will desire, that while I open my Text, you will be pleased to suspend your Censures of any other design which you may imagine I have;
And that I may succeed therein the better, I will desire, that while I open my Text, you will be pleased to suspend your Censures of any other Design which you may imagine I have;
for thy Servant vowed a Vow while I abode at Geshur in Syria, saying, If the Lord shall bring me again indeed to Jerusalem, then will I serve the Lord, ver. 7, 8. And having obtained and taken his leave at Court, away he goes for Hebron. But now not a word more of Religion; (for what have men of aspiring and Treasonable designs to do with it, any further than the Pretence of it serves their Interest?) no Vow shall you hear of perform'd,
for thy Servant vowed a Voelli while I Abided At Geshur in Syria, saying, If the Lord shall bring me again indeed to Jerusalem, then will I serve the Lord, ver. 7, 8. And having obtained and taken his leave At Court, away he Goes for Hebron. But now not a word more of Religion; (for what have men of aspiring and Treasonable designs to do with it, any further than the Pretence of it serves their Interest?) no Voelli shall you hear of performed,
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He therefore strengthens his Party all he can, sends Spies throughout all the Tribes of Israel, that they might be ready upon the first Voice of his being Proclaimed, and at the same time sets forward himself.
He Therefore strengthens his Party all he can, sends Spies throughout all the Tribes of Israel, that they might be ready upon the First Voice of his being Proclaimed, and At the same time sets forward himself.
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And they shall be only two, of those upon the Character of these Two hundred of Absalom's Followers, and upon their Cause; the one of which (namely their Character) seems really good, and the other was stark naught.
And they shall be only two, of those upon the Character of these Two hundred of Absalom's Followers, and upon their Cause; the one of which (namely their Character) seems really good, and the other was stark nought.
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though in the mean while their Company gives encouragement and furtherance to one of the vilest Causes in the World, the most ungrateful and unnatural Treason the Sun ever saw.
though in the mean while their Company gives encouragement and furtherance to one of the Vilest Causes in the World, the most ungrateful and unnatural Treason the Sun ever saw.
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These two Propositions I shall apply meerely towards the pacifying or allaying Religious Dissentions, at least towards the uniting honest mens hearts and affections;
These two Propositions I shall apply merely towards the pacifying or allaying Religious Dissensions, At least towards the uniting honest men's hearts and affections;
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The great Art of Religious bewitching men into Parties, lies in the dextrous applicat on of fine Promises and Pretences. By good words and fair Speeches these Artisans deceive the hearts of the simple, or of the NONLATINALPHABET, Men that walk in their Integrity, as in the Text.
The great Art of Religious bewitching men into Parties, lies in the dextrous Application on of fine Promises and Pretences. By good words and fair Speeches these Artisans deceive the hearts of the simple, or of the, Men that walk in their Integrity, as in the Text.
The Promises in matter of Religion (to which again I admonish my Discourse confines it self) are usually, 1. Of greater Purity. 2. Of more Christian Liberty.
The Promises in matter of Religion (to which again I admonish my Discourse confines it self) Are usually, 1. Of greater Purity. 2. Of more Christian Liberty.
And though it be very true, that the sober, plain, strict Christianity, which we know consists in an holy heart and li•e, possesses men really of the most of these so great promised goods;
And though it be very true, that the Sobrium, plain, strict Christianity, which we know consists in an holy heart and li•e, Possesses men really of the most of these so great promised goods;
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yet is there not the wildest, vilest Religion in the World, the Professors whereof are not still cracking of these Golden Mountains, wheresoever they have any hopes of Proselytes.
yet is there not the Wildest, Vilest Religion in the World, the Professors whereof Are not still cracking of these Golden Mountains, wheresoever they have any hope's of Proselytes.
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They will promise you liberty, though at the same time themselves are the Servants of corruption, 2 Pet. 2. 19. Their Mouth shall speak great swelling words (of perfection, perhaps) and they shall separate themselves, though all the while they are sensual, not having the Spirit, Jude v. 16 19. In all probability the language I use was meant of the old Gnosticks; and impurer slaves of Villany cannot well be conceived than they were, notwithstanding these so contrary Promises.
They will promise you liberty, though At the same time themselves Are the Servants of corruption, 2 Pet. 2. 19. Their Mouth shall speak great swelling words (of perfection, perhaps) and they shall separate themselves, though all the while they Are sensual, not having the Spirit, U^de v. 16 19. In all probability the language I use was meant of the old Gnostics; and impure slaves of Villainy cannot well be conceived than they were, notwithstanding these so contrary Promises.
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and what more proper to draw in men of honest hearts, than Sanctity and Purity? Especially when all is set off with the greatest Love to mens better parts,
and what more proper to draw in men of honest hearts, than Sanctity and Purity? Especially when all is Set off with the greatest Love to men's better parts,
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when 'tis pleaded by those that would win them, that it is the Persons thus to be brought in that will be the great gainers, that themselves have no interest of their own, at least none secular, or of this World.
when it's pleaded by those that would win them, that it is the Persons thus to be brought in that will be the great gainers, that themselves have no Interest of their own, At least none secular, or of this World.
Such plausible Topicks as these can scarce fail of being effectual, if we consider what was the second member desired to be reflected on, some Infelicities naturally attending the temper of good and honest-hearted men.
Such plausible Topicks as these can scarce fail of being effectual, if we Consider what was the second member desired to be reflected on, Some Infelicities naturally attending the temper of good and honest-hearted men.
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As 1. Easiness, Sweetness and Ductility. They are not, nor haply ever have been, conscious to themselves of such Falseness as rules and actuates others;
As 1. Easiness, Sweetness and Ductility. They Are not, nor haply ever have been, conscious to themselves of such Falseness as rules and actuates Others;
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they being the properties of Charity (of which Grace such mens hearts are full) to bear all things, believe all things, hope all things (1 Cor. 13. 7.) and especially, where yet nothing appears evident to the contrary, to believe and hope the best, these kind of men too readily swallow the bait.
they being the properties of Charity (of which Grace such men's hearts Are full) to bear all things, believe all things, hope all things (1 Cor. 13. 7.) and especially, where yet nothing appears evident to the contrary, to believe and hope the best, these kind of men too readily swallow the bait.
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Nor is it to be denied (2.) That in many men of very honest hearts there is more short-sightedness, and want of judgment, than is commonly found in persons of much worse Morals.
Nor is it to be denied (2.) That in many men of very honest hearts there is more shortsightedness, and want of judgement, than is commonly found in Persons of much Worse Morals.
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Even in the beginning of Christianity, when the Evidences of it were more fresh, and the Power more miraculous, Not many of the wise men after the flesh were called, 1 Cor. 1. 27. And be sure Artis est celare artem in this case also;
Even in the beginning of Christianity, when the Evidences of it were more fresh, and the Power more miraculous, Not many of the wise men After the Flesh were called, 1 Cor. 1. 27. And be sure Artis est celare Artem in this case also;
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the Persons, who practise, remove at first as far as may be out of reach, not only the downright mischievous and wicked part of their design, but whatever might give jealousie or suspicion thereof.
the Persons, who practice, remove At First as Far as may be out of reach, not only the downright mischievous and wicked part of their Design, but whatever might give jealousy or suspicion thereof.
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To be brief, (3.) Inconsideration, Half-consideration, or perhaps Prejudicate consideration, may betray men of very sincere Minds into very unwarrantable Causes and Practices.
To be brief, (3.) Inconsideration, Half-consideration, or perhaps Prejudicate consideration, may betray men of very sincere Minds into very unwarrantable Causes and Practices.
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The first and second of these, namely Inconsideracy, or Half-considering, must needs be admitted in these men here following Absalom; and the last of these, viz. Prejudice, and the force of it, no mans Honesty forthwith exempts him from,
The First and second of these, namely Inconsideracy, or Half-considering, must needs be admitted in these men Here following Absalom; and the last of these, viz. Prejudice, and the force of it, no men Honesty forthwith exempts him from,
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Education, Custom, Affection to their own Countrymen and Laws, fear of displeasing, &c. so clouded the Judgments (at least swayed the Practice) even of St. Peter and Barnabas, that they went aside to some acts of Judaism (Gal. 2. 11, 12, 13, 14.) They walked not uprightly, but were to be blamed, and even others were carried away with their dissimulation.
Education, Custom, Affection to their own Countrymen and Laws, Fear of displeasing, etc. so clouded the Judgments (At least swayed thee Practice) even of Saint Peter and Barnabas, that they went aside to Some acts of Judaism (Gal. 2. 11, 12, 13, 14.) They walked not uprightly, but were to be blamed, and even Others were carried away with their dissimulation.
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Upon the whole now, supposing those who study to make or maintain Parties, have the Art (which few of them want) to apply such Promises and Pretences, as above-mentioned, to honest men (of sweet and Charitable tempers indeed,
Upon the Whole now, supposing those who study to make or maintain Parties, have the Art (which few of them want) to apply such Promises and Pretences, as abovementioned, to honest men (of sweet and Charitable tempers indeed,
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but not of the deepest Judgments, and besides a little inconsiderate (naturally perhaps) and by an unlucky Age or juncture of Circumstances prejudiced too) it will move no reasonable persons wonder,
but not of the Deepest Judgments, and beside a little inconsiderate (naturally perhaps) and by an unlucky Age or juncture of circumstances prejudiced too) it will move no reasonable Persons wonder,
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whether this Consideration, That men of upright and sincere intention may be, many times, drawn in into a bad Cause or Party, deserve so much their Indignation, as Affections contrary,
whither this Consideration, That men of upright and sincere intention may be, many times, drawn in into a bad Cause or Party, deserve so much their Indignation, as Affections contrary,
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namely Commiseration and Compassion. Even the Laws themselves (I mean the Civil Laws) distinguish betwixt mens Crimes and their Misfortunes. The Philosopher is yet more accurate,
namely Commiseration and Compassion. Even the Laws themselves (I mean the Civil Laws) distinguish betwixt men's Crimes and their Misfortunes. The Philosopher is yet more accurate,
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and puts a difference betwixt Misfortunes, Faults, and Injuries. Misfortunes, saith he, are such which are neither done with ill intent, nor could be foreseen.
and puts a difference betwixt Misfortunes, Faults, and Injuries. Misfortunes, Says he, Are such which Are neither done with ill intent, nor could be foreseen.
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When therefore we see men engaged in a Profession and way which to us seems gross, let it suffice us at first to judge of the Cause they are in, and that according to evidence;
When Therefore we see men engaged in a Profession and Way which to us seems gross, let it suffice us At First to judge of the Cause they Are in, and that according to evidence;
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and because all is not yet clear as to their Persons, to suspend as to them any severe and merciless Sentence, let us be content to think the men no more guilty than their circumstances, (which too may be to us much unknown) do make them.
and Because all is not yet clear as to their Persons, to suspend as to them any severe and merciless Sentence, let us be content to think the men no more guilty than their Circumstances, (which too may be to us much unknown) do make them.
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Nor secondly, what Temptations were upon them, how far they have been practiced on. Nor yet again, what Natural or Morally unavoidable, Infelicities they are or have been under.
Nor secondly, what Temptations were upon them, how Far they have been practiced on. Nor yet again, what Natural or Morally unavoidable, Infelicities they Are or have been under.
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Judge nothing before the time, 1 Cor. iv. 5. Admit the Saints are to judge the World; 'tis only as Assessors of Christ: Let us stay then till the Lord come, and wait our time.
Judge nothing before the time, 1 Cor. iv. 5. Admit the Saints Are to judge the World; it's only as Assessors of christ: Let us stay then till the Lord come, and wait our time.
Much more Iniquitous will it be after such immature, unwarrantable and hard Sentence past, to pursue them, whom we have thus censured with such irreconcileable heats and keeness;
Much more Iniquitous will it be After such immature, unwarrantable and hard Sentence past, to pursue them, whom we have thus censured with such Irreconcilable heats and Keenness;
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And perhaps amongst all those several Professions which lay a claim to the style of Christian, there is none so bad in which some excellenc• is not to be sound;
And perhaps among all those several Professions which lay a claim to the style of Christian, there is none so bad in which Some excellenc• is not to be found;
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If we survey all impartially and with Candour, haply in each we may discover Peculiar Commendables: In Nonconformists, Fervour in Prayer, Indefatigableness in Holy duties, Care in instructing and governing their Families, strict observation of the Lords day, &c. besides a great deal of Negative Sanctity at the least:
If we survey all impartially and with Candour, haply in each we may discover Peculiar Commendables: In nonconformists, Fervour in Prayer, Indefatigableness in Holy duties, Care in instructing and governing their Families, strict observation of the lords day, etc. beside a great deal of Negative Sanctity At the least:
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In Quakers, Plainess of habit, general simplicity, modesty, and frugality of living, Reverence of Oaths (even to excess) Faithfulness in their words, and perhaps divers other, good qualities, which occur not to me now.
In Quakers, Plainness of habit, general simplicity, modesty, and frugality of living, reverence of Oaths (even to excess) Faithfulness in their words, and perhaps diverse other, good qualities, which occur not to me now.
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Even in the Papists themselves, amongst the very Common People, at some seasons, what Mortification, Fasting, Abstinence, Obedience to Superiours (though blind?) And in a multitude of those of their Religious Orders, what frequent, what Zealous devotions, what strictness perpetually, what Self-denial, Observance of Vows (though those perhaps in many rash and highly insnaring,
Even in the Papists themselves, among the very Common People, At Some seasons, what Mortification, Fasting, Abstinence, obedience to Superiors (though blind?) And in a multitude of those of their Religious Order, what frequent, what Zealous devotions, what strictness perpetually, what Self-denial, Observance of Vows (though those perhaps in many rash and highly ensnaring,
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and generally of things beyond what the Christian Law ever intended to enjoyn) what strange abandoning of their own wills, though too often to the conduct of those, who are much worse than themselves? But in these several sorts mentioned, can any say, All are Hypocritical in these Observances? The Pharisees in our Lords time were a vile Sect, insomuch that, from them then, Pharisaism is become a name for Pride, Vain-glory, Hypocrisie,
and generally of things beyond what the Christian Law ever intended to enjoin) what strange abandoning of their own wills, though too often to the conduct of those, who Are much Worse than themselves? But in these several sorts mentioned, can any say, All Are Hypocritical in these Observances? The Pharisees in our lords time were a vile Sect, insomuch that, from them then, Pharisaism is become a name for Pride, Vainglory, Hypocrisy,
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Of some have compassion, making a difference betwixt the Abused and the Abusers, being readier to save as many as we can by pulling them out of the fire, than to give any up for lost,
Of Some have compassion, making a difference betwixt the Abused and the abusers, being Readier to save as many as we can by pulling them out of the fire, than to give any up for lost,
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As amongst the Gnosticks of old, so amongst those of the vilest Professions amongst us, there may be many who have not known the depths of Satan, or at least who would be glad fairly to be drawn out of them.
As among the Gnostics of old, so among those of the Vilest Professions among us, there may be many who have not known the depths of Satan, or At least who would be glad fairly to be drawn out of them.
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For the second thing we observ'd upon the matter related in the Text was, that Honest intentions will not justifie mens engaging or proceeding in an ill Cause. They do undoubtedly before God, in some considerable measure, extenuate the guilt; and 'tis fit that before humane Justice,
For the second thing we observed upon the matter related in the Text was, that Honest intentions will not justify men's engaging or proceeding in an ill Cause. They do undoubtedly before God, in Some considerable measure, extenuate the guilt; and it's fit that before humane justice,
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He that knew not and did commit things worthy of stripes, was to be beaten, though but with few stripes, Luke xii. 48. And it will be difficult to assign a good reason why that passage should not be interpreted of Invincible Ignorance: though (God knows) the Ignorance of this Age and Nation must be imputed generally to Idleness, Heedlessness, Stubborness, or Affectation:
He that knew not and did commit things worthy of stripes, was to be beaten, though but with few stripes, Lycia xii. 48. And it will be difficult to assign a good reason why that passage should not be interpreted of Invincible Ignorance: though (God knows) the Ignorance of this Age and nation must be imputed generally to Idleness, Heedlessness, Stubbornness, or Affectation:
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In the Old Law, The Soul which committed a Trespass and sinned, even through Ignorance, in the Holy things of the Lord, was to bring his Trespass Offering to the Sanctuary:
In the Old Law, The Soul which committed a Trespass and sinned, even through Ignorance, in the Holy things of the Lord, was to bring his Trespass Offering to the Sanctuary:
Not till this was done was the Priest to make Attonement for him, nor without Attonement thus made would it be forgiven him. Levit. V. 15, 16. Again, If the matter more directly be against my Neighbour, 'tis truly and really Trespass or Hurt, though I did not intend it as such;
Not till this was done was the Priest to make Atonement for him, nor without Atonement thus made would it be forgiven him. Levit. V. 15, 16. Again, If the matter more directly be against my Neighbour, it's truly and really Trespass or Hurt, though I did not intend it as such;
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And therefore also under the Law, Restitution and Sacrifice was to be made in case of Trespasses of Ignorance against man, as well as against God. If a Soul swear, pronouncing with his lips to do evil,
And Therefore also under the Law, Restitution and Sacrifice was to be made in case of Trespasses of Ignorance against man, as well as against God. If a Soul swear, pronouncing with his lips to do evil,
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or to do good [ we must supply (as is apparent by the scope of the Context) in matters appertaining to his Neighbour ] whatsoever it is that the man shall pronounce with an Oath,
or to do good [ we must supply (as is apparent by the scope of the Context) in matters appertaining to his Neighbour ] whatsoever it is that the man shall pronounce with an Oath,
that is, obliged to Sacrifice and Restitution for the Trespass of his Ignorance, Levit. V. 4. That, I say, this Text is to be interpreted of Common matters betwixt man and man,
that is, obliged to Sacrifice and Restitution for the Trespass of his Ignorance, Levit. V. 4. That, I say, this Text is to be interpreted of Common matters betwixt man and man,
And further, the parallel place (Numb. V. 6, 7, 8.) which prescribes expresly the like amends, with addition of the fifth part to the principal, to be restored to him against whom the Trespass was done,
And further, the parallel place (Numb. V. 6, 7, 8.) which prescribes expressly the like amends, with addition of the fifth part to the principal, to be restored to him against whom the Trespass was done,
Acts, by which the Right and Property of God or our Neighbour is invaded or suffers, are really in the judgment of the Law of God, Trespasses, though we did not intend a Trespass, but were ignorant.
Acts, by which the Right and Property of God or our Neighbour is invaded or suffers, Are really in the judgement of the Law of God, Trespasses, though we did not intend a Trespass, but were ignorant.
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and such perhaps by which I really scandal others (that is, Embolden or encourage them to do the like) my Honest intention takes not off the Nature of Sin, nor Reality of the Scandal.
and such perhaps by which I really scandal Others (that is, Embolden or encourage them to do the like) my Honest intention Takes not off the Nature of since, nor Reality of the Scandal.
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We will instance in Drunkenness; we cannot well deny that Charity to many of them, who (in the language of the World) sometimes play the good Fellows; but to think, they do not ordinarily meet, with designs to make Beasts of one another, much less deliberately do they drink to intoxicate their own Heads, and forfeit their Reason:
We will instance in drunkenness; we cannot well deny that Charity to many of them, who (in the language of the World) sometime play the good Fellows; but to think, they do not ordinarily meet, with designs to make Beasts of one Another, much less deliberately do they drink to intoxicate their own Heads, and forfeit their Reason:
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or (according to their Quality) from having given scandal, because we cannot conceive them to have been designedly drunk? Genes. XI. 21, &c. Noah 's case was a singular one (far I mean from admitting any of the ordinary circumstances of Excessive drinking) yet who will acquit it either from Sin or Scandal?
or (according to their Quality) from having given scandal, Because we cannot conceive them to have been designedly drunk? Genesis. XI. 21, etc. Noah is case was a singular one (Far I mean from admitting any of the ordinary Circumstances of Excessive drinking) yet who will acquit it either from since or Scandal?
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But for fuller and more satisfactory proof hereof, I will set down, what Particulars are necessary to make an Action truly and Christianly Good or warrantable:
But for fuller and more satisfactory proof hereof, I will Set down, what Particulars Are necessary to make an Actium truly and Christianly Good or warrantable:
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and if, when I have so done, it shall appear, that Honesty of Intention is but One of the Points requisite to the constituting any Action such, I will then demand, It ma• be acknowledged, that mens Honest intentions do n•• justifie their engaging or proceeding in a bad C•use:
and if, when I have so done, it shall appear, that Honesty of Intention is but One of the Points requisite to the constituting any Actium such, I will then demand, It ma• be acknowledged, that men's Honest intentions do n•• justify their engaging or proceeding in a bad C•use:
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And the due stating this Question (besides the Evidence which it will give to the Proposition in hand) will further satisfie an important doubt, which may arise upon the whole proof, thus:
And the endue stating this Question (beside the Evidence which it will give to the Proposition in hand) will further satisfy an important doubt, which may arise upon the Whole proof, thus:
or in the course that I take, What then further am I to look after, that I may throughly approve my self to God and Man? This case many a Conscientious person would be apt to put,
or in the course that I take, What then further am I to look After, that I may thoroughly approve my self to God and Man? This case many a Conscientious person would be apt to put,
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Now in Answer hereto, I say, First, That any Action may be truly good or warrantable, there is requisite an Intrinsecal Rectitude, or Lawfulness, in the Nature of the thing.
Now in Answer hereto, I say, First, That any Actium may be truly good or warrantable, there is requisite an Intrinsical Rectitude, or Lawfulness, in the Nature of the thing.
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and made our Duties by the Law of God or Nature. (2.) In all points of Christian Liberty, or such matters, which, being no wise forbidden unto us, are left to our discretion or prudential choice.
and made our Duties by the Law of God or Nature. (2.) In all points of Christian Liberty, or such matters, which, being no wise forbidden unto us, Are left to our discretion or prudential choice.
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To persons under certain circumstances, says the Apostle, even touching so weighty a concern as Marriage, Let them do what they will, marry or marry not, in either they sin not, 1 Cor. VII. 36. Again in case of distinction of Meats, under such and such circumstances, Meat commendeth us not to God:
To Persons under certain Circumstances, Says the Apostle, even touching so weighty a concern as Marriage, Let them do what they will, marry or marry not, in either they sin not, 1 Cor. VII. 36. Again in case of distinction of Meats, under such and such Circumstances, Meat commends us not to God:
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For neither if we eat, are we the better, or if we eat not, are we the worse, 1 Cor. VIII. 8. Of one of these two sorts must the thing to be done be, in case the Action be good or warrantable.
For neither if we eat, Are we the better, or if we eat not, Are we the Worse, 1 Cor. VIII. 8. Of one of these two sorts must the thing to be done be, in case the Actium be good or warrantable.
Secondly, Though Honest intention do not justifie an evil Act or Cause, yet can no Act or cause, in which any man is engaged, be truly just without such intention: And great care ought to be used herein,
Secondly, Though Honest intention do not justify an evil Act or Cause, yet can no Act or cause, in which any man is engaged, be truly just without such intention: And great care ought to be used herein,
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It is requisite therefore that we consider, Honest intention may sometimes be such only Confusedly and in the General (in which case it is much akin to the nature of Negative Righteousness) when meerly we propound no Evil to our selves:
It is requisite Therefore that we Consider, Honest intention may sometime be such only Confusedly and in the General (in which case it is much akin to the nature of Negative Righteousness) when merely we propound no Evil to our selves:
2. That we engage in them with a design to please God, or to attain some considerable good, in the getting or enjoying of which good we have no suspicion at all we shall displease him.
2. That we engage in them with a Design to please God, or to attain Some considerable good, in the getting or enjoying of which good we have no suspicion At all we shall displease him.
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If it be otherwise with us, Whatsoever is not of faith, that is, from a Conscience fully satisfied, touc•ing the goodness or lawfulness of the means used, or ends designed;
If it be otherwise with us, Whatsoever is not of faith, that is, from a Conscience Fully satisfied, touc•ing the Goodness or lawfulness of the means used, or ends designed;
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Thirdly, I must add, To constitute any Action just or warrantable, is requisite the Integrity, at least harmlessness of the Circumstances; as of Person, Place, Time, Manner, and the like:
Thirdly, I must add, To constitute any Actium just or warrantable, is requisite the Integrity, At least harmlessness of the circumstances; as of Person, Place, Time, Manner, and the like:
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For, not only may that be lawful to one man, but also in great strictness his Duty, which in another would be gross Sin. To take an instance familiar at such seasons as this;
For, not only may that be lawful to one man, but also in great strictness his Duty, which in Another would be gross Sin. To take an instance familiar At such seasons as this;
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but if a Private person, or other by Law not authorized, should presently, upon their having received Sentence, kill them in the place he could next come at them, I know not how he could acquit himself of Blood-guiltiness. And then,
but if a Private person, or other by Law not authorized, should presently, upon their having received Sentence, kill them in the place he could next come At them, I know not how he could acquit himself of Bloodguiltiness. And then,
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As to the Manner of Doing such things which in themselves are Good or Lawful, there are two considerable Points, which the frequency perhaps of Good mens miscarriages makes necessary to be pressed.
As to the Manner of Doing such things which in themselves Are Good or Lawful, there Are two considerable Points, which the frequency perhaps of Good men's miscarriages makes necessary to be pressed.
This our Lord teacheth as to Alms and Liberality; Matth. VI. 2. As to Prayer and Devotion, ver. 5. As to Fasting and Humiliation, ver. 16. And by parity of reason, 'tis true of any other (otherwise) good works.
This our Lord Teaches as to Alms and Liberality; Matthew VI. 2. As to Prayer and Devotion, ver. 5. As to Fasting and Humiliation, ver. 16. And by parity of reason, it's true of any other (otherwise) good works.
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2. That Liberties (or things free) be ever used without scandal. By Scandal I mean, (with the Scripture generally) the Drawing or Encouraging others to do what they are not in Conscience convinced they may do:
2. That Liberties (or things free) be ever used without scandal. By Scandal I mean, (with the Scripture generally) the Drawing or Encouraging Others to do what they Are not in Conscience convinced they may do:
For this being admitted to be the nature of Scandal, it is not then every one, which is capable of administring matter of Scandal by the use of his Liberty;
For this being admitted to be the nature of Scandal, it is not then every one, which is capable of administering matter of Scandal by the use of his Liberty;
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and so of authority and considerable remark in the world, use such freedom in words or deeds before unskilful Judges of things, that they clearly are drawn in,
and so of Authority and considerable remark in the world, use such freedom in words or Deeds before unskilful Judges of things, that they clearly Are drawn in,
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Upon the whole then, that any Action be good and warrantable, we see it is necessary, That the Matter be Right or Lawful, That our Intention be truly Honest (and both these points to us distinctly known to be so) That, lastly, in our management, such Integrity or Harmlesness of Circumstances do concur,
Upon the Whole then, that any Actium be good and warrantable, we see it is necessary, That the Matter be Right or Lawful, That our Intention be truly Honest (and both these points to us distinctly known to be so) That, lastly, in our management, such Integrity or Harmlessness of circumstances do concur,
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as that by, or in none of them we violate any Law of God: And particularly, Duties must be performed without Ostentation, Liberties used without Scandal.
as that by, or in none of them we violate any Law of God: And particularly, Duties must be performed without Ostentation, Liberties used without Scandal.
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and so as to all Acts of Uncharitableness, Intemperance, Impurity, and whatsoever is of like nature, none of them all are sanctified by a good intent (however real, not pretended);
and so as to all Acts of Uncharitableness, Intemperance, Impurity, and whatsoever is of like nature, none of them all Are sanctified by a good intent (however real, not pretended);
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If to constitute any Cause or Action there be diverse other Material points requisite, besides the sincerity of our Intentions, any one of which points failing, the Cause or Action good, according to the nature of the failure, partakes of true and proper guilt (and all these things are abundantly proved) then is it evident that no mans good intention will warrant or justifie either his engaging or proceeding in a bad cause.
If to constitute any Cause or Actium there be diverse other Material points requisite, beside the sincerity of our Intentions, any one of which points failing, the Cause or Actium good, according to the nature of the failure, partakes of true and proper guilt (and all these things Are abundantly proved) then is it evident that no men good intention will warrant or justify either his engaging or proceeding in a bad cause.
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Nay, if we will be just to our own Sense and Reason, it is further, ex abundanti, and beyond what we in the beginning propounded, conclusible from what has been evinced, That good Intentions will not warrant mens ingaging and proceeding even in a good Cause it self under any undue Circumstances.
Nay, if we will be just to our own Sense and Reason, it is further, ex abundanti, and beyond what we in the beginning propounded, conclusible from what has been evinced, That good Intentions will not warrant men's engaging and proceeding even in a good Cause it self under any undue circumstances.
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But have we, to full resolution and satisfaction of Conscience, weighed the present state and interest of the Common Christianity? Have we stated the Causes, upon which we mutually Separate? Are they such which we judge in good earnest will bear us out? And then, do we withdraw from one another no farther,
But have we, to full resolution and satisfaction of Conscience, weighed the present state and Interest of the Common Christianity? Have we stated the Causes, upon which we mutually Separate? are they such which we judge in good earnest will bear us out? And then, do we withdraw from one Another not farther,
nor affect or maintain any greater distance, than these Causes will warrant? Finally, in the whole have we no by and sinister ends, no design but sincerely of Conscience,
nor affect or maintain any greater distance, than these Causes will warrant? Finally, in the Whole have we not by and sinister ends, no Design but sincerely of Conscience,
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even in Religion it self, the far greatest part walk at a meer peradventure: At least, they are carried along with that Current into which their Interest, Condition,
even in Religion it self, the Far greatest part walk At a mere Peradventure: At least, they Are carried along with that Current into which their Interest, Condition,
My Brethren, if we have any of us been unhappy in rash and inconsiderate Divisions, or in addicting our selves to any so divided Parties, yet let us not perpetuate,
My Brothers, if we have any of us been unhappy in rash and inconsiderate Divisions, or in addicting our selves to any so divided Parties, yet let us not perpetuate,
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And if upon the whole, all be clear, and Conscience fully satisfied, yet let us remember, we owe somewhat to the World; and the least, that can be, will be, by all honest means to endeavour its quiet. And verily he is unworthy of his own quiet, at least will not long enjoy it, who is not content a little to deny himself of his own fancies,
And if upon the Whole, all be clear, and Conscience Fully satisfied, yet let us Remember, we owe somewhat to the World; and the least, that can be, will be, by all honest means to endeavour its quiet. And verily he is unworthy of his own quiet, At least will not long enjoy it, who is not content a little to deny himself of his own fancies,
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Let us remember, we here are not Law-givers, nor are therefore to consider what is our own will and pleasure, what we would have Enacted, nay, not perhaps what is in our judgment fit to be injoyned,
Let us Remember, we Here Are not Lawgivers, nor Are Therefore to Consider what is our own will and pleasure, what we would have Enacted, nay, not perhaps what is in our judgement fit to be enjoined,
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but what actually is already injoyned, and what it is lawful for us to obey. As to those of us, who have obeyed the Laws, we desire only thus much charity from Dissenters (which we will surely repay, good measure, pressed down, shaken together,
but what actually is already enjoined, and what it is lawful for us to obey. As to those of us, who have obeyed the Laws, we desire only thus much charity from Dissenters (which we will surely repay, good measure, pressed down, shaken together,
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And we doubt not but in this our obedience we please God, and are not unserviceable unto Men. We hope further, we are able to approve our selves to the Great Judge of all in the several fore-mentioned Particulars;
And we doubt not but in this our Obedience we please God, and Are not unserviceable unto Men. We hope further, we Are able to approve our selves to the Great Judge of all in the several forementioned Particulars;
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nor have been shewen, any warrant, which makes it lawful to any, much less their duty, as many pretend, to separate from that Church, which neither urges nor receives any Article of Faith, but what must be confessed pure;
nor have been shown, any warrant, which makes it lawful to any, much less their duty, as many pretend, to separate from that Church, which neither urges nor receives any Article of Faith, but what must be confessed pure;
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and of the Generality of it still) interpreting Holy Scriptures, may be heard, is truly Apostolical; and in fine, whose Discipline (though forced in some things to truckle under the iniquity of times) suffers few or none to be so bad as they would,
and of the Generality of it still) interpreting Holy Scriptures, may be herd, is truly Apostolical; and in fine, whose Discipline (though forced in Some things to truckle under the iniquity of times) suffers few or none to be so bad as they would,
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If it be lawful to separate from such a Church, where shall we find that, from which we may not separate? And where then will be an end of Divisions? In the Church of Corinth, where were sundry greater Disorders and Corruptions tolerated,
If it be lawful to separate from such a Church, where shall we find that, from which we may not separate? And where then will be an end of Divisions? In the Church of Corinth, where were sundry greater Disorders and Corruptions tolerated,
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as Carnal. Then, lastly, as to the Management of this departure, we passionately beseech, and in the Lord conjure, all, who are guilty of withdrawing, that they will consider whether the Circumstances, either of making or maintaining it, be warrantable, or indeed well excusable, Particularly, and briefly:
as Carnal. Then, lastly, as to the Management of this departure, we passionately beseech, and in the Lord conjure, all, who Are guilty of withdrawing, that they will Consider whither the circumstances, either of making or maintaining it, be warrantable, or indeed well excusable, Particularly, and briefly:
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Suppose things stood so, that Separation were their Duty; yet is Theirs without Ostentation, as all Duties ought to be? Do not they publickly value themselves thereupon,
Suppose things stood so, that Separation were their Duty; yet is Theirs without Ostentation, as all Duties ought to be? Do not they publicly valve themselves thereupon,
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and despise others? Are not they (in their own Language) The Saints, and the rest of the Nation Those who are without, the People of the World, not to take up more odious Names? Again, admit Separation from us were lawful, yet is theirs without scandal? Without scandal to the weak of their own Church, without scandal to the weak of Ours? Without scandal to Papists, or scandal even to Jews? Without scandal to men of all Religions, or scandal to men of None? The good God be merciful unto us,
and despise Others? are not they (in their own Language) The Saints, and the rest of the nation Those who Are without, the People of the World, not to take up more odious Names? Again, admit Separation from us were lawful, yet is theirs without scandal? Without scandal to the weak of their own Church, without scandal to the weak of Ours? Without scandal to Papists, or scandal even to jews? Without scandal to men of all Religions, or scandal to men of None? The good God be merciful unto us,
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2. My Second Exhortation shall be, That being satisfied in Conscience touching the Right or Lawfulness of our own engaging, in all points of our Cause,
2. My Second Exhortation shall be, That being satisfied in Conscience touching the Right or Lawfulness of our own engaging, in all points of our Cause,
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and the Consent of the Ancient (and true present) Catholick Church: And indeed, in divers Points also against Sense and Reason, the common Principles of Mankind.
and the Consent of the Ancient (and true present) Catholic Church: And indeed, in diverse Points also against Sense and Reason, the Common Principles of Mankind.
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I do not believe there is, or will be ever, such a Church on Earth: That accusation, to the end of the world, will justly ly against the Purest Church;
I do not believe there is, or will be ever, such a Church on Earth: That accusation, to the end of the world, will justly lie against the Purest Church;
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The Cause of the Third must be acknowledg'd by all indifferent and considerative men, at least doubtful: For he is void of reason who shall deny, that disputes with the lightest Probabilities are manag'd against it;
The Cause of the Third must be acknowledged by all indifferent and considerative men, At least doubtful: For he is void of reason who shall deny, that disputes with the Lightest Probabilities Are managed against it;
or by undue means, and so intangle themselves and Cause in Injustice and Iniquity. Having then concluded the Cause of the Regular Protestants, good and excellent;
or by undue means, and so entangle themselves and Cause in Injustice and Iniquity. Having then concluded the Cause of the Regular Protestants, good and excellent;
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If we had no Conscience (which they would be very uncharitable, should they conclude of us) if it were all one to us, in point of Faith, what Religion were establisht or went up,
If we had no Conscience (which they would be very uncharitable, should they conclude of us) if it were all one to us, in point of Faith, what Religion were established or went up,
yet except they will also think us mand, and that we have renounced our worldly Interests, together with our Consciences, they cannot think we are any Friends to Popery,
yet except they will also think us manned, and that we have renounced our worldly Interests, together with our Consciences, they cannot think we Are any Friends to Popery,
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Can they perswade themselves we are so sottish, or our Memories so short, as that we have forgotten the Marian days? Do not we know, that if ever Popery get up again, we of the Ministry,
Can they persuade themselves we Are so sottish, or our Memories so short, as that we have forgotten the Marian days? Do not we know, that if ever Popery get up again, we of the Ministry,
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as Job expresses it, come off with the skin of our Teeth, yet, is that such a mercy or boon, which any can judge men in our present conditions fond of? Are our Families,
as Job Expresses it, come off with the skin of our Teeth, yet, is that such a mercy or boon, which any can judge men in our present conditions found of? are our Families,
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or Liberties, our Honours, our Preferments nothing to us? (Sometimes these men think and say, we love the World well enough) Is there any Vicar, Parson, or Bishop in the Kingdom, that sees not,
or Liberties, our Honours, our Preferments nothing to us? (Sometime these men think and say, we love the World well enough) Is there any Vicar, Parson, or Bishop in the Kingdom, that sees not,
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or know their Confinements? Are we ignorant of their Claims, or that they look upon us only as Ʋsurpers, and themselves the true Proprietours, and that they now have a long time looked for the blessed hour? You cry out of us, I say, sometimes that we are worldly, carnal men, that we only mind the Fleece, not the Flock: If we do even that, we cannot be Popishly affected:
or know their Confinements? are we ignorant of their Claims, or that they look upon us only as Ʋsurpers, and themselves the true Proprietors, and that they now have a long time looked for the blessed hour? You cry out of us, I say, sometime that we Are worldly, carnal men, that we only mind the Fleece, not the Flock: If we do even that, we cannot be Popishly affected:
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and will not, without such remembrances, be brought to acknowledgment or sense of them: But even herein also care is to be had, and much prudence used:
and will not, without such remembrances, be brought to acknowledgment or sense of them: But even herein also care is to be had, and much prudence used:
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There is such a thing, in Solomon 's •udgment, as Being righteous overmuch, and making our selves over-wise, (Eccles. VII. 16.) by which he suggests there, men may destroy themselves. NONLATINALPHABET become desolate, even to the admiration and amazement of the Beholders;
There is such a thing, in Solomon is •udgment, as Being righteous overmuch, and making our selves overwise, (Eccles. VII. 16.) by which he suggests there, men may destroy themselves. become desolate, even to the admiration and amazement of the Beholders;
or (which is with such the same (for their own apprehensions are too often herein made the measures) from their own Right; (as if nothing could be more Righteous than each of their Causes, nothing more infallible than each of their Judgments).
or (which is with such the same (for their own apprehensions Are too often herein made the measures) from their own Right; (as if nothing could be more Righteous than each of their Causes, nothing more infallible than each of their Judgments).
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I confess there are some who publish such Principles and Positions of late, as infer Ʋnity in the Church not to be necessary: These make the breach irreconcileable,
I confess there Are Some who publish such Principles and Positions of late, as infer Ʋnity in the Church not to be necessary: These make the breach Irreconcilable,
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There's an Argument now for Ʋnity amongst us in this Kingdom (I speak to those who call themselves Protestants) which must be heard, and is uncontrolable:
There's an Argument now for Ʋnity among us in this Kingdom (I speak to those who call themselves Protestants) which must be herd, and is uncontrollable:
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At all times Christian duty obliges us thereto, now Necessity and Self-preservation. Two or more parties may ballance One, when any single Other cannot. I speak plain enough.
At all times Christian duty obliges us thereto, now Necessity and Self-preservation. Two or more parties may balance One, when any single Other cannot. I speak plain enough.
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or You come over unto us? We declare we cannot, without Schism: but are ready to sacrifice all we can otherwise to the Publick Peace and Safety. And this Pretence is real:
or You come over unto us? We declare we cannot, without Schism: but Are ready to sacrifice all we can otherwise to the Public Peace and Safety. And this Pretence is real:
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Besides those Elder and less Anomalous Factions of Presbyterians and Independents, there are Antinomians, Millenaries, Anabaptists, Quakers, and Sects which know not what they are, nor we what to call.
Beside those Elder and less Anomalous Factions of Presbyterians and Independents, there Are Antinomians, Millennials, Anabaptists, Quakers, and Sects which know not what they Are, nor we what to call.
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as they are broken off from the Establisht Church of England (and as indeed they broke down its Order, Form of Worship, Discipline and whole Frame, to their Power) Let them shew us, I say, what Protestant Church owns them, as such,
as they Are broken off from the Established Church of England (and as indeed they broke down its Order, From of Worship, Discipline and Whole Frame, to their Power) Let them show us, I say, what Protestant Church owns them, as such,
It is well known, there is extant an Harmony of the Confessions of all the Reformed Churches throughout Europe, to shew the World their Christian Agreement and Communion.
It is well known, there is extant an Harmony of the Confessions of all the Reformed Churches throughout Europe, to show the World their Christian Agreement and Communion.
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We can some of us remember the time, when the forementioned Assembly compiled also a Confession of Faith, and a good Latinist excellently translated it,
We can Some of us Remember the time, when the forementioned Assembly compiled also a Confessi of Faith, and a good Latinist excellently translated it,
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and in that form it was sent abroad with a desire and design to have it inserted in the then new Edition of the Harmony of Confessions. But the Foreign Churches stood constant to the Two old ones, and rejected the new.
and in that from it was sent abroad with a desire and Design to have it inserted in the then new Edition of the Harmony of Confessions. But the Foreign Churches stood constant to the Two old ones, and rejected the new.
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as it may happen, Heresie too, in the Communion of that Church, the Form and Order of whose Worship and Administration of Sacraments is not certainly known,
as it may happen, Heresy too, in the Communion of that Church, the From and Order of whose Worship and Administration of Sacraments is not Certainly known,
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all being left to the gifts and discretion of the Minister, who is declared unfit for his Office if he need (and consequently will use) a constant Form? What man can say, with any other than an Implicite Faith,
all being left to the Gifts and discretion of the Minister, who is declared unfit for his Office if he need (and consequently will use) a constant From? What man can say, with any other than an Implicit Faith,
and therefore what Church will ever declare, that they hold Communion, or agree in Worship, with such a People? Herein this Generation of men has departed even from all the Foreign Presbyterian Churches themselves, who all have their certain Orders and Forms of Publick Worship.
and Therefore what Church will ever declare, that they hold Communion, or agree in Worship, with such a People? Herein this Generation of men has departed even from all the Foreign Presbyterian Churches themselves, who all have their certain Order and Forms of Public Worship.
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give me leave to sum up what has bee said on this Head. Can it be expected (and much less demanded) by men of reason, that we should relinquish and renounce a Constitution, which has made us famous amongst Forreign Reformed Churches,
give me leave to sum up what has be said on this Head. Can it be expected (and much less demanded) by men of reason, that we should relinquish and renounce a Constitution, which has made us famous among Foreign Reformed Churches,
and has past their Approbation from the beginning, to unite with men who are at a greater distance from one another (if you respect at least the several Sects) than perhaps we are from them all;
and has passed their Approbation from the beginning, to unite with men who Are At a greater distance from one Another (if you respect At least the several Sects) than perhaps we Are from them all;
the very soberest Party of all whom (as they would be thought) if we would go about to agree to, we shall not find (as far as I can see) one Protestant Church would recommend them to our Fellowship by having first owned them as a Church,
the very Soberest Party of all whom (as they would be Thought) if we would go about to agree to, we shall not find (as Far as I can see) one Protestant Church would recommend them to our Fellowship by having First owned them as a Church,
and while you insist on things, which are questionable, and (in the judgment of most others but your selves) not sit to be granted, keep open the breach to our Common Destruction.
and while you insist on things, which Are questionable, and (in the judgement of most Others but your selves) not fit to be granted, keep open the breach to our Common Destruction.
1. That we would all seriously, betwixt God and our own Consciences, severally, study Self-denial, (one of the great Lessons our Lord taught us) and that with a peculiar eye and regard to Accommodation. One man perhaps must deny himself of a certain kind of Popularity and Vulgar esteem:
1. That we would all seriously, betwixt God and our own Consciences, severally, study Self-denial, (one of the great Lessons our Lord taught us) and that with a peculiar eye and regard to Accommodation. One man perhaps must deny himself of a certain kind of Popularity and vulgar esteem:
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2. That the soberest of the Dissenters would Categorically and sincerely publish, what of the Establisht Order they can agree to. 3. That they would actually do,
2. That the Soberest of the Dissenters would Categorically and sincerely publish, what of the Established Order they can agree to. 3. That they would actually do,
as the great Enemies to a Publick Peace, and no means will take for the sweetning and allaying the heights of those Spirits we have to deal with, we can all of us only expect the fruit of Contention,
as the great Enemies to a Public Peace, and no means will take for the sweetening and allaying the heights of those Spirits we have to deal with, we can all of us only expect the fruit of Contention,
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and the later, not what its name imports, but somewhat, which we mistook for it, called in true and proper speaking, Self-flattery, or too good a conceipt of our own Deceitful hearts, and ways.
and the later, not what its name imports, but somewhat, which we mistook for it, called in true and proper speaking, Self-flattery, or too good a conceit of our own Deceitful hearts, and ways.
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To prevent then this misery, if it be the will of God, Let us all Search and Try our Ways and Hearts, and be content to see our selves genuinly what we are,
To prevent then this misery, if it be the will of God, Let us all Search and Try our Ways and Hearts, and be content to see our selves genuinely what we Are,
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Let us inculcate such Petitions as these, and beat them into our hearts at the Throne of Grace, till, being brought under the Power of them, we become content to be led into the ways of Charity, Peace and Righteousness,
Let us inculcate such Petitions as these, and beatrice them into our hearts At the Throne of Grace, till, being brought under the Power of them, we become content to be led into the ways of Charity, Peace and Righteousness,
The good God pour into all our hearts such Christian Sincerity and Honest Temper (the true Fruit of the Holy Spirit) through his Son Jesus Christ; To whom, &c.
The good God pour into all our hearts such Christian Sincerity and Honest Temper (the true Fruit of the Holy Spirit) through his Son jesus christ; To whom, etc.
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IT were easie from so pregnant a Passage of Holy Scripture, as this read, to suggest great variety of particular Subjects, each of which would administer matter for much a larger Discourse than I may be allowed at present.
IT were easy from so pregnant a Passage of Holy Scripture, as this read, to suggest great variety of particular Subject's, each of which would administer matter for much a larger Discourse than I may be allowed At present.
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That (at present) incomprehensible fruition of the Supream and Infinite Good, which shall at once transport and satisfie all the powers of the Humane Soul, shall be vouchsaf'd to none but the Holy man.
That (At present) incomprehensible fruition of the Supreme and Infinite Good, which shall At once transport and satisfy all the Powers of the Humane Soul, shall be vouchsafed to none but the Holy man.
I will not hold you in suspense, but immediately fix on these two, as considered injoyn'd in conjunction. And whereas such joint injunction of them may be conceived to have different respects, I shall not at present consider much their Connexion,
I will not hold you in suspense, but immediately fix on these two, as considered enjoined in conjunction. And whereas such joint injunction of them may be conceived to have different respects, I shall not At present Consider much their Connexion,
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Follow peace and holiness; that is, Follow Peace as it is a means unto Holiness, and without which Holiness will be very imperfectly, if at all attained. A little more distinctly yet.
Follow peace and holiness; that is, Follow Peace as it is a means unto Holiness, and without which Holiness will be very imperfectly, if At all attained. A little more distinctly yet.
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I censure none, but only shall at present endeavour to demonstrate, that the most likely and proper way to a Publick Reformation is Ecclesiastical Peace and Union,
I censure none, but only shall At present endeavour to demonstrate, that the most likely and proper Way to a Public Reformation is Ecclesiastical Peace and union,
Publick Peace in the Church to real Holiness, and whatever practices are at present contrary to Peace amongst us, are proportionably destructive of Holiness.
Public Peace in the Church to real Holiness, and whatever practices Are At present contrary to Peace among us, Are proportionably destructive of Holiness.
I promise to speak the words of meekness and soberness, as well as of truth. I shall then present to your consideration the Effects of Faction or Church-division: First, upon the State. Secondly, upon the Church.
I promise to speak the words of meekness and soberness, as well as of truth. I shall then present to your consideration the Effects of Faction or Church-division: First, upon the State. Secondly, upon the Church.
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and have had age, or time enough to ferment, as I may so speak, the yet too fresh bleeding wounds of these three Nations speak more plainly than perhaps we would all be willing to hear.
and have had age, or time enough to ferment, as I may so speak, the yet too fresh bleeding wounds of these three nations speak more plainly than perhaps we would all be willing to hear.
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When there was a General after Gods own heart, Every one that was in debt, (and had no mind to be just) Every one that was discontent, (the fruit commonly of mens own Vices and Debaucheries, at least of their Imprudence, Pride or Refractoriness) and Every one that was in distress, gathered themselves unto him,
When there was a General After God's own heart, Every one that was in debt, (and had no mind to be just) Every one that was discontent, (the fruit commonly of men's own Vices and Debaucheries, At least of their Imprudence, Pride or Refractoriness) and Every one that was in distress, gathered themselves unto him,
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and he became Captain over them, 1 Sam. XXII. 2. And 'tis sure enough, by the sequel of the History, there were worse than such in the greatest Commands of his Army.
and he became Captain over them, 1 Sam. XXII. 2. And it's sure enough, by the sequel of the History, there were Worse than such in the greatest Commands of his Army.
The Sons of Zerviah were too hard for the good King, they were Evil-doers, privy murtherers, implacable, they shed the bloud of war in peace; yet durst not he then animadvert upon them;
The Sons of Zeruiah were too hard for the good King, they were Evildoers, privy murderers, implacable, they shed the blood of war in peace; yet durst not he then animadvert upon them;
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then did) greatly abound; especially of late, by reason of Impunity. (It seems then, those Odious things, the Bishops Courts, while standing, do some good:
then did) greatly abound; especially of late, by reason of Impunity. (It seems then, those Odious things, the Bishops Courts, while standing, do Some good:
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but in most other Exorbitancies, was the Case no better. Particularly, at present; Atheism and Prophaneness are justly complained of to be reigning Sins, as well as Carnality:
but in most other Extravagancies, was the Case no better. Particularly, At present; Atheism and Profaneness Are justly complained of to be reigning Sins, as well as Carnality:
or vent grosser Prophaneness, Leudness, and Blasphemy, than may be shewn justified, defended and cryed up, under the Notion of Perfection, in diverse printed Pamphlets betwixt the years 49 and 56. Nay, in the very year 1660, the greatest part of the London Ministers published A Seasonable Exhortation, as they call it, complaining of the great Wickedness broken loose amongst us, wherein they set forth,
or vent grosser Profaneness, lewdness, and Blasphemy, than may be shown justified, defended and cried up, under the Notion of Perfection, in diverse printed Pamphlets betwixt the Years 49 and 56. Nay, in the very year 1660, the greatest part of the London Ministers published A Seasonable Exhortation, as they call it, complaining of the great Wickedness broken lose among us, wherein they Set forth,
Wherefore I say, it follows hence, as from one general head of proof, that they are Enemies to Holiness, who perpetuate at present our Church-divisions,
Wherefore I say, it follows hence, as from one general head of proof, that they Are Enemies to Holiness, who perpetuate At present our Church divisions,
It cannot be conceived, at least expected, I should reckon up, or indeed that one man's head should comprehend all the general Instances or Kinds of Mischie•s under this Head:
It cannot be conceived, At least expected, I should reckon up, or indeed that one Man's head should comprehend all the general Instances or Kinds of Mischie•s under this Head:
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and Purging out, all the Old Leaven of Naughtiness and Wickedness, 1 Cor. V. 7, 8. &c. Whatsoever therefore bereaves the Church of this, lets in a floud of ungodliness upon her.
and Purging out, all the Old Leaven of Naughtiness and Wickedness, 1 Cor. V. 7, 8. etc. Whatsoever Therefore bereaves the Church of this, lets in a flood of ungodliness upon her.
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What should men, acted by such Principles, care for our Excommunicating them upon any Scandals they should be found guilty of? They own no such Church as we are,
What should men, acted by such Principles, care for our Excommunicating them upon any Scandals they should be found guilty of? They own no such Church as we Are,
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we censure them, and tell our Christian people they ought to look upon them as Heathens and Publicans. What now signifies this? They have before cast off the Badge of their Christianity,
we censure them, and tell our Christian people they ought to look upon them as heathens and Publicans. What now signifies this? They have before cast off the Badge of their Christianity,
they have also hindred all along, as well the setting up, as the Exercise of that Primitive Discipline, which our Church long ago desired, and intended.
they have also hindered all along, as well the setting up, as the Exercise of that Primitive Discipline, which our Church long ago desired, and intended.
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Brethren, in the Primitive Church there was a Godly Discipline, that at the beginning of Lent, such persons as were notorious Sinners, were put to open Pennance,
Brothers, in the Primitive Church there was a Godly Discipline, that At the beginning of Lent, such Persons as were notorious Sinners, were put to open Penance,
In stead whereof, until the said Discipline may be restored again, which thing is much to be wished, it is thought fit, &c. And our Complaint is just, not only in the point there instanced, but in divers others. And this is evident:
In stead whereof, until the said Discipline may be restored again, which thing is much to be wished, it is Thought fit, etc. And our Complaint is just, not only in the point there instanced, but in diverse Others. And this is evident:
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and at some times, in the Regular Church, even the very separated Congregations themselves (those of them at least that have any thing of Form or Government amongst them,
and At Some times, in the Regular Church, even the very separated Congregations themselves (those of them At least that have any thing of From or Government among them,
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They run into irregular Passions, and out of meer opposition to those who have censured them, addict themselves to such Societies, which are famous for the most contrary extremes to their former Profession.
They run into irregular Passion, and out of mere opposition to those who have censured them, addict themselves to such Societies, which Are famous for the most contrary extremes to their former Profession.
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This, the first Effect then of Divisions upon the Church, that they ruin Discipline, and have introduced all the want and impotency of it under which the Church of God at present labours, shews sufficiently that they who are Friends to Faction, are none to Holiness.
This, the First Effect then of Divisions upon the Church, that they ruin Discipline, and have introduced all the want and impotency of it under which the Church of God At present labours, shows sufficiently that they who Are Friends to Faction, Are none to Holiness.
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Secondly, Another mischievous effect of Divisions upon the Church, is, the drawing off and diverting the Labours of the Ministry, from pressing an• propagating Holiness, to the maintaining Opinions, Controversies, useless or troublesome Speculations,
Secondly, another mischievous Effect of Divisions upon the Church, is, the drawing off and diverting the Labours of the Ministry, from pressing an• propagating Holiness, to the maintaining Opinions, Controversies, useless or troublesome Speculations,
and other men are men, 'tis scarce possible it should be otherwise. Holiness indeed is, on all hands, confest the great business of Mankind in this World;
and other men Are men, it's scarce possible it should be otherwise. Holiness indeed is, on all hands, confessed the great business of Mankind in this World;
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But how many of those, who pretend the most for Holiness, in their popular Sermons, at least in those Discourses which they now-a-days publish (and we can judge only of the rest we see not, by those we have to view) how many, I say, of these, generally spend their pains in inveighing against some irregularities or hardships they apprehend in the Laws, in magnifying (perhaps beyond truth) their Parties sufferings, in heightning or gratifying their Followers dislikes of the Establisht Worship,
But how many of those, who pretend the most for Holiness, in their popular Sermons, At least in those Discourses which they nowadays publish (and we can judge only of the rest we see not, by those we have to view) how many, I say, of these, generally spend their pains in inveighing against Some irregularities or hardships they apprehend in the Laws, in magnifying (perhaps beyond truth) their Parties sufferings, in heightening or gratifying their Followers dislikes of the Established Worship,
and so exasperating them against the greater part of the Nation, as well People, Ministry as Magistracy? The late Writings of these men would tempt one to a severer Character of their preaching, which I forbear:
and so exasperating them against the greater part of the nation, as well People, Ministry as Magistracy? The late Writings of these men would tempt one to a severer Character of their preaching, which I forbear:
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Hence too often, when we ought to be approving our selves to every mans Conscience in the sight of God, by bringing them to the sense of those sins, in which they live and wallow securely,
Hence too often, when we ought to be approving our selves to every men Conscience in the sighed of God, by bringing them to the sense of those Sins, in which they live and wallow securely,
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How many Souls might have been won over to Peace and Holiness, and so to God, by those thousands of Sermons, which having been spent only in peevish heats,
How many Souls might have been wone over to Peace and Holiness, and so to God, by those thousands of Sermons, which having been spent only in peevish heats,
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and from the power of Satan unto God, if this be otherwise imployed, if this the sovereign means of Sanctification be perverted or diverted, what Dammage must Holiness needs sustain?
and from the power of Satan unto God, if this be otherwise employed, if this the sovereign means of Sanctification be perverted or diverted, what Damage must Holiness needs sustain?
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That, which the Apostle meant by sound Doctrine, wholsome Words, and the like Expressions, namely the teaching and pressing plain and necessary Christian Duties,
That, which the Apostle meant by found Doctrine, wholesome Words, and the like Expressions, namely the teaching and pressing plain and necessary Christian Duties,
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Those who live in abominable Uncharitableness, Hypocrisy, contempt of their Christian Brethren (and of their Christian Governours too) nay in gross Uncleanness, Lewdness,
Those who live in abominable Uncharitableness, Hypocrisy, contempt of their Christian Brothers (and of their Christian Governors too) nay in gross Uncleanness, lewdness,
By this means many worthy Ministers being discouraged from what they would treat of, think it but a prudential Expedient for the keeping their Congregations together, to comply with their Palates,
By this means many worthy Ministers being discouraged from what they would Treat of, think it but a prudential Expedient for the keeping their Congregations together, to comply with their Palates,
how many are only hardned in their former Vices, and nestled up in their lofty conceits of their own Judgments, the sober World too plainly see and (perhaps fruitlesly) lament.
how many Are only hardened in their former Vices, and nestled up in their lofty conceits of their own Judgments, the Sobrium World too plainly see and (perhaps fruitlessly) lament.
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Amongst too many of the Factious, whoever can but boldly pretend to Gifts (and we know what pittiful reproaches of the Spirit of God some men are used to call so) falls on exercising;
among too many of the Factious, whoever can but boldly pretend to Gifts (and we know what pitiful Reproaches of the Spirit of God Some men Are used to call so) falls on exercising;
and if after some practice, he gain a few ignorant Admirers, these shall be his Followers (otherwise perhaps styled his Converts) and he may set up (especially,
and if After Some practice, he gain a few ignorant Admirers, these shall be his Followers (otherwise perhaps styled his Converts) and he may Set up (especially,
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and by this means in leaving their places to be filled sometimes with men much less serviceable to the Interest of Holiness than themselves, who unhappily occasion many weak peoples following such Intruders,
and by this means in leaving their places to be filled sometime with men much less serviceable to the Interest of Holiness than themselves, who unhappily occasion many weak peoples following such Intruders,
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Jerohoam could not effect the Alienation of the people from the Temple and true Worship of God, meerly by his setting up his Golden Calves at Bethel, till he had made of the Vilest sort of people Priests, which were not of the sons of Levi, persons no wise qualified for their Office of Priesthood by Education or Exercise;
Jeroboam could not Effect the Alienation of the people from the Temple and true Worship of God, merely by his setting up his Golden Calves At Bethel, till he had made of the Vilest sort of people Priests, which were not of the Sons of Levi, Persons no wise qualified for their Office of Priesthood by Education or Exercise;
3. The third Head proposed now only remains, viz. the Consideration of the Effects of Faction prejudicial to Holiness on the spirits of private Christians;
3. The third Head proposed now only remains, viz. the Consideration of the Effects of Faction prejudicial to Holiness on the spirits of private Christians;
Now let us look through the whole three Families or Tribes of Christian Duties, towards God, Men, and Our selves, and see how miserably peoples practice is corrupted under each Head by our Divisions. I. I begin with Godliness:
Now let us look through the Whole three Families or Tribes of Christian Duties, towards God, Men, and Our selves, and see how miserably peoples practice is corrupted under each Head by our Divisions. I. I begin with Godliness:
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And the persons guilty herein are not meerly some weaker and ordinary people (which yet some account the greatest part of Mankind) but divers of a far different Grain;
And the Persons guilty herein Are not merely Some Weaker and ordinary people (which yet Some account the greatest part of Mankind) but diverse of a Far different Grain;
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And the True Church can be but one (For there is One Body as one Spirit, Ephes. IV. 4. And we Believe One Catholick and Apostolick Church, saith the Nicene Creed) It therefore concerns a man in the first place, in the Choice and Entrance upon his Religion, to look hereto, that he joyn himself to the true Church.
And the True Church can be but one (For there is One Body as one Spirit, Ephesians IV. 4. And we Believe One Catholic and Apostolic Church, Says the Nicene Creed) It Therefore concerns a man in the First place, in the Choice and Entrance upon his Religion, to look hereto, that he join himself to the true Church.
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How few see the Snare which is here laid, or are wary enough to extricate their perplexed minds by distinguishing, that though the Catholick Church be but One, yet Particular Churches may be,
How few see the Snare which is Here laid, or Are wary enough to extricate their perplexed minds by distinguishing, that though the Catholic Church be but One, yet Particular Churches may be,
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and must be Many; and of those many, God forbid but we should think several to be true ones, that is, true Members of the one Catholick Church? And 'tis most likely, she's the worst, which ingrosses to her self alone (at least would ingross) the Title of The True and Catholick. In the mean while, what a stir has this Question made in Divided Christendom, Which is the true Church? What are the Signs and Characters of it? How many private Conferences, publick Sermons, voluminous Treatises taken up on this Subject? And when men have, from these Signs or Characters agreeing to such or such a Church, in some tolerable measure satisfied themselves to their own apprehension,
and must be Many; and of those many, God forbid but we should think several to be true ones, that is, true Members of the one Catholic Church? And it's most likely, she's the worst, which ingrosses to her self alone (At least would ingross) the Title of The True and Catholic. In the mean while, what a stir has this Question made in Divided Christendom, Which is the true Church? What Are the Signs and Characters of it? How many private Conferences, public Sermons, voluminous Treatises taken up on this Subject? And when men have, from these Signs or Characters agreeing to such or such a Church, in Some tolerable measure satisfied themselves to their own apprehension,
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and concluded such or such A True Church, to which therefore they forthwith addict themselves, is not this generally the next conclusion, that the same is The True Church;
and concluded such or such A True Church, to which Therefore they forthwith addict themselves, is not this generally the next conclusion, that the same is The True Church;
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and presently this the final Result, that Themselves and all in the Ark are safe by being in it? Who sees not that this wile, destructive flattery and delusion, derives its Original from our Divisions? Every divided Party look upon themselves as the Godlier (and consequently quo id hoc, the Holier) by how much the purer Worship they conceive their Church to have:
and presently this the final Result, that Themselves and all in the Ark Are safe by being in it? Who sees not that this wile, destructive flattery and delusion, derives its Original from our Divisions? Every divided Party look upon themselves as the Godlier (and consequently quo id hoc, the Holier) by how much the Purer Worship they conceive their Church to have:
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And if the former, if the Church, in adhereing whereto I reckon my self Godly, be a true one, that is, a sincere Member of the true Catholick Church, I am never a whit the godlier by my mistake in over-valuing the Communion of the Church.
And if the former, if the Church, in adhering whereto I reckon my self Godly, be a true one, that is, a sincere Member of the true Catholic Church, I am never a whit the godlier by my mistake in overvaluing the Communion of the Church.
For 'tis great odds, as the stream of mens spirits runs, but that my Zeal for such dearly beloved Church, transport me into such admiration of it, that, either I shall confine Salvation to it,
For it's great odds, as the stream of men's spirits runs, but that my Zeal for such dearly Beloved Church, transport me into such admiration of it, that, either I shall confine Salvation to it,
by which means again I am fallen into Schism, though of a different sort from that before mentioned (and still placing Godliness in being of this Church thus strictly, I place Godliness in Schism):
by which means again I am fallen into Schism, though of a different sort from that before mentioned (and still placing Godliness in being of this Church thus strictly, I place Godliness in Schism):
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and then, the Godliness, with which I please my self, lies only in some Formalities and Church Priviledges, which come naturally under what the Apostle styles a Form of Godliness, and which he says a man may have,
and then, the Godliness, with which I please my self, lies only in Some Formalities and Church Privileges, which come naturally under what the Apostle styles a From of Godliness, and which he Says a man may have,
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This kind of men we have spoken of are commonly Zealots (of one side or t'other) But there are another sort which are Lukewarm, indifferent generally to all Religions and Churches in particular.
This kind of men we have spoken of Are commonly Zealots (of one side or tother) But there Are Another sort which Are Lukewarm, indifferent generally to all Religions and Churches in particular.
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and if in their judgment they do proceed to any Specialties, possibly they will tell you, 'tis expedient there should be several Religions, that every man may find one, the profession whereof will suit his Humour (A policy, not unlike unto which the Church of Rome has now a long time used in inventing and maintaining so many Religious Orders) Now as they before-mentioned place• Religion (and so Godliness,
and if in their judgement they do proceed to any Specialties, possibly they will tell you, it's expedient there should be several Religions, that every man may find one, the profession whereof will suit his Humour (A policy, not unlike unto which the Church of Room has now a long time used in inventing and maintaining so many Religious Order) Now as they beforementioned place• Religion (and so Godliness,
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And now let us put the Question in plain English (and as plainly answer it) What do these men place Godliness in? Verily in an Atheistical humoursome Hypocrisy.
And now let us put the Question in plain English (and as plainly answer it) What do these men place Godliness in? Verily in an Atheistical humoursome Hypocrisy.
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And is it not true that our Divisions foster and confirm these Wretches Atheistical vein? They seem to themselves rationally defensible in disbelieving all Religion,
And is it not true that our Divisions foster and confirm these Wretches Atheistical vein? They seem to themselves rationally defensible in disbelieving all Religion,
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But we have above made it evident, Divisions have brought Christendom to that pass, that some men place Godliness in such Practices which resolve into Schism, others in Formalities and Providential Advantages, others in Atheistical and Humour some Hypocrisie (and not a few are there of each of these sorts):
But we have above made it evident, Divisions have brought Christendom to that pass, that Some men place Godliness in such Practices which resolve into Schism, Others in Formalities and Providential Advantages, Others in Atheistical and Humour Some Hypocrisy (and not a few Are there of each of these sorts):
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Now what can be more contrary to real Godliness than all these? By what we have said therefore of the misplacing of Godliness, it appears Divisions so vitiate the spirits of private men,
Now what can be more contrary to real Godliness than all these? By what we have said Therefore of the misplacing of Godliness, it appears Divisions so vitiate the spirits of private men,
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yet certainly it suffers not a little by the mixture of Heterogeneous additions, and on the other hand by detraction of some of its Integral Parts, or Offices.
yet Certainly it suffers not a little by the mixture of Heterogeneous additions, and on the other hand by detraction of Some of its Integral Parts, or Offices.
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and pursuant hereto most have been running further and further from one another into the strangest Extreams? Which distance must be confest most chiefly visible in Articles of Faith and Offices of Divine Worship.
and pursuant hereto most have been running further and further from one Another into the strangest Extremes? Which distance must be confessed most chiefly visible in Articles of Faith and Offices of Divine Worship.
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Both these, on some hands, have been wisely multiplyed, on others as prodigiously, and not without the most dreadful Sacriledge, diminished and retrenched.
Both these, on Some hands, have been wisely multiplied, on Others as prodigiously, and not without the most dreadful Sacrilege, diminished and retrenched.
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From the multiplication of Articles of Faith amongst the Papists, Believing, with the Multitude, is become only a blind Obedience and Resolution of submission to the Church.
From the multiplication of Articles of Faith among the Papists, Believing, with the Multitude, is become only a blind obedience and Resolution of submission to the Church.
however, the men themselves at present pretend the greatest contrariety to Rome. Far be it from me totally to excuse all middle and interjacent Parties:
however, the men themselves At present pretend the greatest contrariety to Room. far be it from me totally to excuse all middle and interjacent Parties:
Though all the Individuals of each Party were Righteous, and ought no Debt of strict Justice to one another (so that this part of our Duty to men were no whit at all infringed by our Divisions, the contrary to which is yet most notoriously apparent) notwithstanding there is one Debt, which in St. Chrysostom 's language, we must (NONLATINALPHABET) always be paying, yet always owing;
Though all the Individuals of each Party were Righteous, and ought no Debt of strict justice to one Another (so that this part of our Duty to men were no whit At all infringed by our Divisions, the contrary to which is yet most notoriously apparent) notwithstanding there is one Debt, which in Saint Chrysostom is language, we must () always be paying, yet always owing;
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This Debt alone, of all others, says he, knows no end. But how much this part of Holiness suffers by our Factions, is unconceivable, as well as inexpressible.
This Debt alone, of all Others, Says he, knows no end. But how much this part of Holiness suffers by our Factions, is unconceivable, as well as inexpressible.
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How few of any Party maintain so much as Charitable hopes of one another, much less such Judgment as they would have exercised towards themselves? And hence in every common affair of Life, what abominable Male-construction of one anothers Actions,
How few of any Party maintain so much as Charitable hope's of one Another, much less such Judgement as they would have exercised towards themselves? And hence in every Common affair of Life, what abominable Male-construction of one another's Actions,
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yea even of Intentions and Thoughts? As if men, rather than not be Uncharitable to one another, were resolved violently to invade the Prerogative of the Almighty,
yea even of Intentions and Thoughts? As if men, rather than not be Uncharitable to one Another, were resolved violently to invade the Prerogative of the Almighty,
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and NONLATINALPHABET (rejoycing in one anothers Miseries, as well as Sins and Miscarriages) every where abounds? Yet further, What contrivances of Mischiefs upon one another? What unmerciful Intrigues, Plots and Labours to expose one another? No ill Offices, I had almost said no Diabolical Arts of Trapanning, Circumventing, false Accusing spared.
and (rejoicing in one another's Misery's, as well as Sins and Miscarriages) every where abounds? Yet further, What contrivances of Mischiefs upon one Another? What unmerciful Intrigues, Plots and Labours to expose one Another? No ill Offices, I had almost said no Diabolical Arts of Trapanning, Circumventing, false Accusing spared.
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but they have rejected me that I should not reign over them.) How little do the Commands of Authority signifie with many men? Is it not too generally with some grown a Maxim? That which was in it self indifferent,
but they have rejected me that I should not Reign over them.) How little do thee Commands of authority signify with many men? Is it not too generally with Some grown a Maxim? That which was in it self indifferent,
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and indeed highly Ʋnchristian; as being truly but an old strain of stubborn Judaism (which proved too fatal both to that peoples souls and state) To admit no Christ but what should set them above Caesar. But I must not expatiate on this,
and indeed highly Ʋnchristian; as being truly but an old strain of stubborn Judaism (which proved too fatal both to that peoples Souls and state) To admit no christ but what should Set them above Caesar. But I must not expatiate on this,
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lest I seem to some to forget a promise I made in the beginning. III. It remains now only to set forth the Effects of Division upon Holiness as that comprehends the Duties to a mans self.
lest I seem to Some to forget a promise I made in the beginning. III. It remains now only to Set forth the Effects of Division upon Holiness as that comprehends the Duties to a men self.
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And of this nature, as well on one side as the other, are the High conceits of our selves, of our own Judgments, Gifts, Graces, and general Attainments;
And of this nature, as well on one side as the other, Are the High conceits of our selves, of our own Judgments, Gifts, Graces, and general Attainments;
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whence commonly proceed marvellous Capriccio's, Self-flatteries, boasting of and setting up our selves (at least resentments that it is fit others should set us) as the Patterns and Measures of Holiness or Reformation.
whence commonly proceed marvellous Capriccio's, Self-flatteries, boasting of and setting up our selves (At least resentments that it is fit Others should Set us) as the Patterns and Measures of Holiness or Reformation.
how did the one value themselves above the other? The Prophetical Character of them answered exactly, Isai. LXV. 5. In their hearts, at least, they said to those who were not of themselves, Stand by thy self, come not near to me,
how did the one valve themselves above the other? The Prophetical Character of them answered exactly, Isaiah LXV. 5. In their hearts, At least, they said to those who were not of themselves, Stand by thy self, come not near to me,
And however this is ordinarily charged as the fault of one sort of men amongst us, I fear there is no Party at all but has too many Members of such arrogant vein.
And however this is ordinarily charged as the fault of one sort of men among us, I Fear there is no Party At all but has too many Members of such arrogant vein.
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They are also certainly contrary to Charity, whose Property it is, not to vaunt it self, not to be puffed up, not to behave it self unseemly (1 Cor. XIII. 4, 5.) and so against our Neighbour;
They Are also Certainly contrary to Charity, whose Property it is, not to vaunt it self, not to be puffed up, not to behave it self unseemly (1 Cor. XIII. 4, 5.) and so against our Neighbour;
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It is apparent, let us pretend what we will for Holiness and Reformation, yet if we either privately foment and lengthen out the Divisions of the Church,
It is apparent, let us pretend what we will for Holiness and Reformation, yet if we either privately foment and lengthen out the Divisions of the Church,
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or labour not all in us lies to compose and reconcile them, we keep alive those Coals whence we can expect no other than the dismal flames of a Civil War (a state of things, which above all others depraves National manners, insomuch that the usual Tenour of Sobriety is not commonly recovered in an Age or two after) We ruin the Discipline of the Church, the great Curb and Cure of Vice amongst Christian men, provided by Christ;
or labour not all in us lies to compose and reconcile them, we keep alive those Coals whence we can expect no other than the dismal flames of a Civil War (a state of things, which above all Others depraves National manners, insomuch that the usual Tenor of Sobriety is not commonly recovered in an Age or two After) We ruin the Discipline of the Church, the great Curb and Cure of Vice among Christian men, provided by christ;
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Were the good men of the several Perswasions, or the Generality of them, of one piece, of one Communion, Profaneness, Vice and Looseness would not find amongst us where to take Refuge.
Were the good men of the several Persuasions, or the Generality of them, of one piece, of one Communion, Profaneness, Vice and Looseness would not find among us where to take Refuge.
I must profess with all sincerity, I cannot, in my poor insight into the state of our Dissentions, conceive of any possibility of an Union of all honest minded men of the different Perswasions amongst us, that call themselves Protestants,
I must profess with all sincerity, I cannot, in my poor insight into the state of our Dissensions, conceive of any possibility of an union of all honest minded men of the different Persuasions among us, that call themselves Protestants,
Only I will adventure to say, I am apt to think the sweeter the better. Yet though I dare not pretend to shew how all may be done, I see no reason to apprehend the thing, as some do, not seasible.
Only I will adventure to say, I am apt to think the Sweeten the better. Yet though I Dare not pretend to show how all may be done, I see no reason to apprehend the thing, as Some do, not seasible.
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but by such mutual advances one towards another, which the aforesaid sense of things is apt to beget, we may in some time meet? And why should we hope it,
but by such mutual advances one towards Another, which the aforesaid sense of things is apt to beget, we may in Some time meet? And why should we hope it,
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I take it to be a greater fault in Conformists to be stiff and averse to Union than in any other sort, inasmuch as the Principles we profess are more truly Catholick and Charitable than those of any others I know.
I take it to be a greater fault in Conformists to be stiff and averse to union than in any other sort, inasmuch as the Principles we profess Are more truly Catholic and Charitable than those of any Others I know.
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It has been ingenuously confest, even by some Consciencious men who dissent, that if our Hearts were not further from Peace than our Principles or our Pens, it would soon be effected.
It has been ingenuously confessed, even by Some Conscientious men who dissent, that if our Hearts were not further from Peace than our Principles or our Pens, it would soon be effected.
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Let us put it home to our selves, Why should it be so? Nay how can it be so, without abominable Hypocrisie? Either we must bring our hearts to the temper perswaded, or farewel our Saintship:
Let us put it home to our selves, Why should it be so? Nay how can it be so, without abominable Hypocrisy? Either we must bring our hearts to the temper persuaded, or farewell our Saintship:
But more especially, if any of us, impartially reflecting before God upon our past Life and Actions, find we have influenced any towards the present Dissentions, Let us remember their Schism is ours, their Uncharitableness ours, all they do to defend or disperse their dividing Principles is still an Accumulation of our Guilt.
But more especially, if any of us, impartially reflecting before God upon our past Life and Actions, find we have influenced any towards the present Dissensions, Let us Remember their Schism is ours, their Uncharitableness ours, all they do to defend or disperse their dividing Principles is still an Accumulation of our Gilded.
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And it would be, we will easily believe, as fruitless an attempt, as dreadful inhancement of our Woe, should we come one day to be at Our Father Abraham, send Lazarus unto my Brethren, that they come not into this place of Torment, the reward as well as original of Schism and Contention.
And it would be, we will Easily believe, as fruitless an attempt, as dreadful enhancement of our Woe, should we come one day to be At Our Father Abraham, send Lazarus unto my Brothers, that they come not into this place of Torment, the reward as well as original of Schism and Contention.
Lastly, That no stone may be left unturn'd in so heavenly an Engagement, let us all try our Interests with the God of Peace, and ply his Mercy-seat with our Supplications and Tears night and day, that he would pity his Church here, rending and tearing out her own Vitals with her own hands.
Lastly, That no stone may be left unturned in so heavenly an Engagement, let us all try our Interests with the God of Peace, and ply his Mercy-seat with our Supplications and Tears night and day, that he would pity his Church Here, rending and tearing out her own Vitals with her own hands.
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Let us at least thus far obey the Injunction in the Text of Following Peace, as with pure and fervent hearts to Pray for the Peace of Jerusalem, if we have no other means of effecting it.
Let us At least thus Far obey the Injunction in the Text of Following Peace, as with pure and fervent hearts to Pray for the Peace of Jerusalem, if we have no other means of effecting it.
Now the God who maketh men to be of one mind in an house, send down the Spirit of Peace and Union into his Church, which is the House of him the Living and True God.
Now the God who makes men to be of one mind in an house, send down the Spirit of Peace and union into his Church, which is the House of him the Living and True God.
That this w•• ••t. Paul 's Notion, in the 〈 … 〉 by what he calls sound Do•••ine, or sound Speech, [ NONLATINALPHABET, & NONLATINALPHABET ] See 1 Tim. I. 10. & Chap. ••. 1, 2, 3. & Tit. II. 2, 8. &c. 2 Tim IV. 2, 3.
That this w•• ••t. Paul is Notion, in the 〈 … 〉 by what he calls found Do•••ine, or found Speech, [, & ] See 1 Tim. I. 10. & Chap. ••. 1, 2, 3. & Tit. II 2, 8. etc. 2 Tim IV. 2, 3.
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