THE Words are a kind of Proverbial Expression, with which our Blessed Saviour very frequently concludes his Discourses to his Disciples, the more to engage them to a just Attention to,
THE Words Are a kind of Proverbial Expression, with which our Blessed Saviour very frequently concludes his Discourses to his Disciples, the more to engage them to a just Attention to,
And some fell among Thorns, and the Thorns sprang up with it, and choaked it: And other fell on good ground, and sprang up, and bare fruit an hundred-fold:
And Some fell among Thorns, and the Thorns sprang up with it, and choked it: And other fell on good ground, and sprang up, and bore fruit an hundredfold:
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It is indeed an uncomfortable Reflection, and, I think I may say one of the greatest discouragements we labour under, in the discharge of our Ministry, to consider how very little benefit,
It is indeed an uncomfortable Reflection, and, I think I may say one of the greatest discouragements we labour under, in the discharge of our Ministry, to Consider how very little benefit,
for the most part, all our Endeavours have upon the minds of those to whom we declare the Gospel of Christ. That after all we can do, either by the Goodness or Terrors of the Lord to perswade men, yet scarce a fourth part brings any fruit at all to perfection,
for the most part, all our Endeavours have upon the minds of those to whom we declare the Gospel of christ. That After all we can do, either by the goodness or Terrors of the Lord to persuade men, yet scarce a fourth part brings any fruit At all to perfection,
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Instead of fruitless Complaints in a matter of so great consequence both to our Ministry, and to your Salvation, I shall make it my endeavour on this occasion, both for the happier prosecution of my own Duty,
Instead of fruitless Complaints in a matter of so great consequence both to our Ministry, and to your Salvation, I shall make it my endeavour on this occasion, both for the Happier prosecution of my own Duty,
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By resolving it, as both the Authority of our Saviour, and the natural reason of the thing its self require I should, into the general indisposition of Men to receive the Gospel. We now,
By resolving it, as both the authority of our Saviour, and the natural reason of the thing its self require I should, into the general indisposition of Men to receive the Gospel. We now,
What can possibly be the cause of that strange variety we find in the product, that one part should bring forth a plentiful crop of Faith and Good works ;
What can possibly be the cause of that strange variety we find in the product, that one part should bring forth a plentiful crop of Faith and Good works;
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another either none at all, or but a very small one in comparison, but only this, That the Ground is in some better prepared to receive the Seed than it is in others,
Another either none At all, or but a very small one in comparison, but only this, That the Ground is in Some better prepared to receive the Seed than it is in Others,
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This is the plain design both of the Parable before mentioned, and of that Exhortation with which our Saviour here concludes it in the words of the Text, He that hath Ears to hear, let him hear.
This is the plain Design both of the Parable before mentioned, and of that Exhortation with which our Saviour Here concludes it in the words of the Text, He that hath Ears to hear, let him hear.
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In pursuance of which Point, I should be infinite should I insist particularly on all those indispositions that are apt to render a man an unprofitable Hearer of Divine Truth.
In pursuance of which Point, I should be infinite should I insist particularly on all those indispositions that Are apt to render a man an unprofitable Hearer of Divine Truth.
It is the misfortune of too many, in the Church of Christ, that in St. Paul 's Character, they have a form of Godliness, but are little acquainted with the Power of it. They come to our Assemblies,
It is the misfortune of too many, in the Church of christ, that in Saint Paul is Character, they have a from of Godliness, but Are little acquainted with the Power of it. They come to our Assemblies,
Our Discourses in these Places, all of them I am sure should be, and I believe for the most part are, either Explications of that Duty which God requires of us, or Exhortations to fulfil it;
Our Discourses in these Places, all of them I am sure should be, and I believe for the most part Are, either Explications of that Duty which God requires of us, or Exhortations to fulfil it;
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they are the rules and measures by which you ought to live, and by your neglect or observance whereof, you must preserve or lose your Souls to all Eternity.
they Are the rules and measures by which you ought to live, and by your neglect or observance whereof, you must preserve or loose your Souls to all Eternity.
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whose Gospel we preach, and whose Goodness we set forth, and who therefore will one day call you to a severe account for that little regard you now shew of what we deliver unto you. But
whose Gospel we preach, and whose goodness we Set forth, and who Therefore will one day call you to a severe account for that little regard you now show of what we deliver unto you. But
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Who hold mens Persons in Admiration, and esteem the Gospel of Christ more according to the Preachers Eloquence, than its own Authority. One is of Paul, another of Apollos, and a third of Cephas ;
Who hold men's Persons in Admiration, and esteem the Gospel of christ more according to the Preachers Eloquence, than its own authority. One is of Paul, Another of Apollos, and a third of Cephas;
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Hence it is that so many of our Auditors, instead of coming to our discourses as they ought, to hear their Duty, and confirm their Faith, and encrease their Piety, come rather to observe, and censure; The application they make, is not to enter into their Closets, and Meditate upon what they have Heard,
Hence it is that so many of our Auditors, instead of coming to our discourses as they ought, to hear their Duty, and confirm their Faith, and increase their Piety, come rather to observe, and censure; The application they make, is not to enter into their Closets, and Meditate upon what they have Herd,
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the Voice, the Action, nay and sometimes the very Look of him that speaks to them, agreeable to their Fancies, all is spoiled, and they are not Edified. But alas!
the Voice, the Actium, nay and sometime the very Look of him that speaks to them, agreeable to their Fancies, all is spoiled, and they Are not Edified. But alas!
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Who is Paul, or who is Apollos, or who is Cephas? Are we not all the Ministers of Christ, and your Servants for Jesus sake? Do we not all Preach to you the same common Salvation? Is it not the same Gospel that is delivered by every one of us? What if we have not all of us the same accidental advantages? If another speak to you with more Ornament and Eloquence? Must therefore my Weakness, render the Gospel of Christ Contemptible?
Who is Paul, or who is Apollos, or who is Cephas? are we not all the Ministers of christ, and your Servants for jesus sake? Do we not all Preach to you the same Common Salvation? Is it not the same Gospel that is Delivered by every one of us? What if we have not all of us the same accidental advantages? If Another speak to you with more Ornament and Eloquence? Must Therefore my Weakness, render the Gospel of christ Contemptible?
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But as the Great Philosopher heretofore when he opened his School of Morality, and began his Lectures with the same reflections I am now making, excluded all vicious and even young men from his Auditory ;
But as the Great Philosopher heretofore when he opened his School of Morality, and began his Lectures with the same reflections I am now making, excluded all vicious and even young men from his Auditory;
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Nor can we reasonably expect men should become such Proficients as we desire, by our exhortations to Piety, till they will begin seriously to dispose their minds to the practice of it.
Nor can we reasonably expect men should become such Proficients as we desire, by our exhortations to Piety, till they will begin seriously to dispose their minds to the practice of it.
till men have overcome their affections to the Cares, the Pleasures, the Riches of this World, 'tis in vain to expect that any thing we can say should be able to prevail with them to bring forth fruit unto perfection, and such as may carry them to everlasting Happiness in the next. But,
till men have overcome their affections to the Cares, the Pleasures, the Riches of this World, it's in vain to expect that any thing we can say should be able to prevail with them to bring forth fruit unto perfection, and such as may carry them to everlasting Happiness in the next. But,
A fourth sort of Hearers there are, who profit nothing by our preaching, and those yet worse than any I have hitherto mention'd, viz. the Malicious Hearers.
A fourth sort of Hearers there Are, who profit nothing by our preaching, and those yet Worse than any I have hitherto mentioned, viz. the Malicious Hearers.
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A sort of Men, who come to our Churches now, as the Scribes and Pharisees were wont sometimes to do to our Saviour 's Discourses, not to improve themselves,
A sort of Men, who come to our Churches now, as the Scribes and Pharisees were wont sometime to do to our Saviour is Discourses, not to improve themselves,
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If a word, or an expression chance to fall from the Preacher which they think for their purpose, that is sure to be turn'd and scann'd to the uttermost:
If a word, or an expression chance to fallen from the Preacher which they think for their purpose, that is sure to be turned and scanned to the uttermost:
We know their Principles, and what a liberty it is their Religion gives them, by any means to defame and abuse those whom their Church thinks fit to put the greatest abuse of all upon, in calling them Hereticks. But for men pretending to be our Friends,
We know their Principles, and what a liberty it is their Religion gives them, by any means to defame and abuse those whom their Church thinks fit to put the greatest abuse of all upon, in calling them Heretics. But for men pretending to be our Friends,
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How contrary not only to all the rules of Religion, but even of common Honesty and Humanity. No, rather let them come and search us with all their industry;
How contrary not only to all the rules of Religion, but even of Common Honesty and Humanity. No, rather let them come and search us with all their industry;
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than by defying even malice it self to find any just cause of Exception against us, to manifest the more clearly to the World the Innocency and Excellency of our Holy Religion.
than by defying even malice it self to find any just cause of Exception against us, to manifest the more clearly to the World the Innocency and Excellency of our Holy Religion.
It is not therefore for our own sakes, that we complain of this fault in any of our Auditors. Were that the motive, could we be so wicked as to deliver any thing to you in God 's name,
It is not Therefore for our own sakes, that we complain of this fault in any of our Auditors. Were that the motive, could we be so wicked as to deliver any thing to you in God is name,
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and as his Gospel, that we fear'd all the World should become privy to, yet were it sufficient to know what kind of Hearers we sometimes have, to make us at least Wise as Serpents, if not Harmless as Doves. But though we are therefore sufficiently secure as to our own Innocence, yet we cannot but be concern'd for our Brethrens sin.
and as his Gospel, that we feared all the World should become privy to, yet were it sufficient to know what kind of Hearers we sometime have, to make us At least Wise as Serpents, if not Harmless as Dove. But though we Are Therefore sufficiently secure as to our own Innocence, yet we cannot but be concerned for our Brothers' since.
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that so having hitherto discover'd what the general Faults of our Hearers are, that so much indispose them to receive that benefit they ought by our preaching, I may now shew
that so having hitherto discovered what the general Faults of our Hearers Are, that so much indispose them to receive that benefit they ought by our preaching, I may now show
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viz. That he who will dispose Himself to become a profitable Hearer of these Holy Instructions, must 1 st, Be Pious. 2 dly, Docile. 3 dly, Diligent. And 4 thly, Earnest in his Prayers to God Almighty, to bless his Word to him,
viz. That he who will dispose Himself to become a profitable Hearer of these Holy Instructions, must 1 Saint, Be Pious. 2 dly, Docile. 3 dly, Diligent. And 4 thly, Earnest in his Prayers to God Almighty, to bless his Word to him,
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This, I have before observed, the very Philosophers required in the Auditors of their Morality: and sure it will be then so much the more necessary in our Hearers, by how much the Rules and Precepts of the Christian Religion are higher,
This, I have before observed, the very Philosophers required in the Auditors of their Morality: and sure it will be then so much the more necessary in our Hearers, by how much the Rules and Precepts of the Christian Religion Are higher,
they courted the praise and applauses of the People, and they could not endure to hearken to a Religion that would not support their vanity, nor preserve to them the Respect and Honour of the World, which they valued more than the Praise and Glory of God.
they courted the praise and applauses of the People, and they could not endure to harken to a Religion that would not support their vanity, nor preserve to them the Respect and Honour of the World, which they valued more than the Praise and Glory of God.
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How can ye believe (says he) that receive honour one of another, and seek not the honour that cometh from God only? John v. 44. And again, ch. xiith.
How can you believe (Says he) that receive honour one of Another, and seek not the honour that comes from God only? John v. 44. And again, changed. xiith.
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For they loved the Praise of Men, more than the Praise of God. And in general, our Saviour Christ says, ch. viii. He that is of God, heareth God's words;
For they loved the Praise of Men, more than the Praise of God. And in general, our Saviour christ Says, changed. viii. He that is of God, hears God's words;
Where we find not only the true Character of him who will be a profitable hearer of God 's word, viz. that he must be of God, as that Phrase is opposed to what our Saviour had just before said of those men, ver. 44. That they were of their father the devil,
Where we find not only the true Character of him who will be a profitable hearer of God is word, viz. that he must be of God, as that Phrase is opposed to what our Saviour had just before said of those men, ver. 44. That they were of their father the Devil,
And St. John himself in his 1 st Epistle, iv. 6. gives the same for the reason why their Preaching, as well as Christ 's, had so little effect upon some Men;
And Saint John himself in his 1 Saint Epistle, iv. 6. gives the same for the reason why their Preaching, as well as christ is, had so little Effect upon Some Men;
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And indeed, how can it possibly be, that a man who is not inclined to Piety himself, should be a fit Auditor of a Gospel, whose great end it is to promote it?
And indeed, how can it possibly be, that a man who is not inclined to Piety himself, should be a fit Auditor of a Gospel, whose great end it is to promote it?
he has no relish of what is spoken, nor can endure to hear his Lusts and Affections, his beloved Vices, and darling Sins set forth as things that must either be abandoned here,
he has no relish of what is spoken, nor can endure to hear his Lustiest and Affections, his Beloved Vices, and darling Sins Set forth as things that must either be abandoned Here,
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And therefore our Saviour in the same St. John, tells us, that this shall be one part of the worlds condemnation, that light is come into the world,
And Therefore our Saviour in the same Saint John, tells us, that this shall be one part of the world's condemnation, that Light is come into the world,
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and comfort of living well, what is it else, but to maintain a Paradox, and shew a great deal of Skill, only to demonstrate how much may be said for the most incredible things? Heaven is a place which cannot raise his desires, who has not thoughts purified enough to be in love with innocent and spiritual delights.
and Comfort of living well, what is it Else, but to maintain a Paradox, and show a great deal of Skill, only to demonstrate how much may be said for the most incredible things? Heaven is a place which cannot raise his Desires, who has not thoughts purified enough to be in love with innocent and spiritual delights.
and without which, all our knowledg in the Mystery of Godliness will be in vain; this is what such a one is yet more indisposed to, than all the rest.
and without which, all our knowledge in the Mystery of Godliness will be in vain; this is what such a one is yet more indisposed to, than all the rest.
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It is therefore absolutely necessary, that he who will be a fit Disciple for the school of Christ, should first dispose himself by a Probity and Integrity of mind, to be willing to follow his Instructions.
It is Therefore absolutely necessary, that he who will be a fit Disciple for the school of christ, should First dispose himself by a Probity and Integrity of mind, to be willing to follow his Instructions.
That he come to our Religious Exercises with a Pious Mind, not to please his Fancy, or gratifie his Curiosity, but to learn true Wisdom, and that in order to Practice. Instead of considering how the Discourse is managed,
That he come to our Religious Exercises with a Pious Mind, not to please his Fancy, or gratify his Curiosity, but to Learn true Wisdom, and that in order to Practice. Instead of considering how the Discourse is managed,
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Indeed I am not so vain, as to think that we are not many times called to speak to those who are much fitter to become our Teachers. But yet neither can I so far undervalue the Gospel of Christ, which we deliver unto you,
Indeed I am not so vain, as to think that we Are not many times called to speak to those who Are much fitter to become our Teachers. But yet neither can I so Far undervalue the Gospel of christ, which we deliver unto you,
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Those who are subject to the command of their own affections, judg more according to the inclinations of them, than to the dictates of right reason. He that espouses a Party or Interest ▪ that loves an Opinion,
Those who Are Subject to the command of their own affections, judge more according to the inclinations of them, than to the dictates of right reason. He that espouses a Party or Interest ▪ that loves an Opinion,
How does the Hope and Desire of Honour, or Favour, or Fortune in the World, carry men away to the vilest things for the prosecution of it? And so all the other Passions of the mind ;
How does the Hope and Desire of Honour, or Favour, or Fortune in the World, carry men away to the Vilest things for the prosecution of it? And so all the other Passion of the mind;
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and 'tis great odds, but such an Auditor receives or condemns the Doctrine of Christ, not according as the Authority of Holy Sripture, and the Evidence of right reason require he should,
and it's great odds, but such an Auditor receives or condemns the Doctrine of christ, not according as the authority of Holy Scripture, and the Evidence of right reason require he should,
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He that will advance any thing in the finding out of Truth, must bring to it that Travellers indifference which the Heathen so long since recommended to the World ▪ He must not desire it should lie on the one side rather than the other,
He that will advance any thing in the finding out of Truth, must bring to it that Travellers indifference which the Heathen so long since recommended to the World ▪ He must not desire it should lie on the one side rather than the other,
He that will make a right judgment, what to believe, or what to Practice, must first throw off all prejudice in favour of his own Opinion, or against any others:
He that will make a right judgement, what to believe, or what to Practice, must First throw off all prejudice in favour of his own Opinion, or against any Others:
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And resolve never to be so tied up to any Point or Party, as not to be at all times ready impartially to examine whatsoever can reasonably be objected against either.
And resolve never to be so tied up to any Point or Party, as not to be At all times ready impartially to examine whatsoever can reasonably be objected against either.
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There are many among us so strangely engaged by false principles to an ill cause, that 'tis in vain to offer them the clearest Arguments to convince them.
There Are many among us so strangely engaged by false principles to an ill cause, that it's in vain to offer them the Clearest Arguments to convince them.
For such and so plain are many of those passages that we alledg against them, to shew their corruptions in a great part of those things wherein they differ from us.
For such and so plain Are many of those passages that we allege against them, to show their corruptions in a great part of those things wherein they differ from us.
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Desire them to consult the Verdict of their own Eyes, and Mouths, and Noses, and Feeling: 'tis no purpose, the Senses may deceive them, but the Church cannot.
Desire them to consult the Verdict of their own Eyes, and Mouths, and Noses, and Feeling: it's no purpose, the Senses may deceive them, but the Church cannot.
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and make them believe they are never more in the Right, than when they have put themselves out of a Capacity of ever being so upon any Certain grounds,
and make them believe they Are never more in the Right, than when they have put themselves out of a Capacity of ever being so upon any Certain grounds,
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and such as wherever it is found, renders a man utterly incompetent to receive any benefit by the best instruction, It is called by St. Paul NONLATINALPHABET, a reprobate mind, Rom. i. 28. a mind void of judgment.
and such as wherever it is found, renders a man utterly incompetent to receive any benefit by the best instruction, It is called by Saint Paul, a Reprobate mind, Rom. i. 28. a mind void of judgement.
and either to keep up a faction, or to serve their present Interests, or to indulge themselves the more freely in their sins, flee both the means and the desire of knowledge.
and either to keep up a faction, or to serve their present Interests, or to indulge themselves the more freely in their Sins, flee both the means and the desire of knowledge.
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And this, or somewhat like it, is again the Case of those of the other Communion. Who not content with the Prejudices I before mention'd in favour of themselves and their own Opinions:
And this, or somewhat like it, is again the Case of those of the other Communion. Who not content with the Prejudices I before mentioned in favour of themselves and their own Opinions:
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do moreover engage their proselites by a most Solemn Oath, never upon any account, or by any Argument whatsoever, to be drawn out of those Errors in which they have engaged them.
do moreover engage their Proselytes by a most Solemn Oath, never upon any account, or by any Argument whatsoever, to be drawn out of those Errors in which they have engaged them.
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Such then is the Nature, and these the Vices that are to be avoided by us, in order to the second Qualification required in a Christian Auditor, viz. Docility.
Such then is the Nature, and these the Vices that Are to be avoided by us, in order to the second Qualification required in a Christian Auditor, viz. Docility.
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but yet much more, to apply those means to a right and due End. To be sedulous and diligent in embracing the Opportunities of hearing, is indeed very commendable,
but yet much more, to apply those means to a right and due End. To be sedulous and diligent in embracing the Opportunities of hearing, is indeed very commendable,
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To make us Better rather than more Knowing, and more Knowing only that we may be Better. They are not the Hearers of the Word that shall be justified before God, but the doers of it.
To make us Better rather than more Knowing, and more Knowing only that we may be Better. They Are not the Hearers of the Word that shall be justified before God, but the doers of it.
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that without some extraordinary Assistance of the Grace of God, we are not able so much as to comprehend any thing of these kind of instructions as we ought to do.
that without Some extraordinary Assistance of the Grace of God, we Are not able so much as to comprehend any thing of these kind of instructions as we ought to do.
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to become such an Auditor, as not only speculatively to learn the great Truths of Christianity, but to resolve effectually to put them in practice too;
to become such an Auditor, as not only speculatively to Learn the great Truths of Christianity, but to resolve effectually to put them in practice too;
and in that, the true cause why so many make no better an Advantage by their Hearing. They come to the Church as if they were going into a Theatre, where they had nothing to do but to attend to what is spoken, to render them every way competent Auditors of it. But alas!
and in that, the true cause why so many make no better an Advantage by their Hearing. They come to the Church as if they were going into a Theatre, where they had nothing to do but to attend to what is spoken, to render them every Way competent Auditors of it. But alas!
when God knows for the most part the Ground is so utterly unprepared to receive it? This certainly is a consideration that ought to engage every good Christian seriously to search and examine himself,
when God knows for the most part the Ground is so utterly unprepared to receive it? This Certainly is a consideration that ought to engage every good Christian seriously to search and examine himself,
If you have therefore hitherto come to our Assemblies, without such a due Preparation as you see is thus necessary to qualifie your minds to receive that benefit you ought from these Instructions, let me now earnestly beseech you no longer to deceive your own Souls,
If you have Therefore hitherto come to our Assemblies, without such a due Preparation as you see is thus necessary to qualify your minds to receive that benefit you ought from these Instructions, let me now earnestly beseech you no longer to deceive your own Souls,
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Let not any little, unworthy designs accompany you to these Holy exercises ; But come as befits Christians, with Charity, with Humility, with an Honest and Vpright Heart;
Let not any little, unworthy designs accompany you to these Holy exercises; But come as befits Christians, with Charity, with Humility, with an Honest and Upright Heart;
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And however our Zeal in these latter days seems unhappily engaged, more in the Pursuit of Divine Truth, than in what I could rather wish we did chiefly aim at, the Practice of a Divine Life ;
And however our Zeal in these latter days seems unhappily engaged, more in the Pursuit of Divine Truth, than in what I could rather wish we did chiefly aim At, the Practice of a Divine Life;
God will open our Ears, and illuminate our Vnderstandings, and dispose our Wills. The seed that is Sown upon such Ground, shall not fail to Spring up into a Blessed increase ;
God will open our Ears, and illuminate our Understandings, and dispose our Wills. The seed that is Sown upon such Ground, shall not fail to Spring up into a Blessed increase;
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And produce those Fruits of Holiness in this life, which shall finally bring us to the Everlasting Joys and Glories of the next. Which God of his Infinite Mercy vouchsafe unto us, through the merits of his Son Jesus Christ our Lord. To whom. &c.
And produce those Fruits of Holiness in this life, which shall finally bring us to the Everlasting Joys and Glories of the next. Which God of his Infinite Mercy vouchsafe unto us, through the merits of his Son jesus christ our Lord. To whom. etc.
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OF THE BENEFIT and PRACTISE OF CONSIDERATION. A SERMON Preach'd at WHITE-HALL, Before the Princess of DENMARK, Febr. 26. 1687 / 8. DEUT. XXXII. 29. O that they were wise, that they understood this, that they would consider their latter end!
OF THE BENEFIT and PRACTISE OF CONSIDERATION. A SERMON Preached At WHITEHALL, Before the Princess of DENMARK, February 26. 1687 / 8. DEUTERONOMY. XXXII. 29. Oh that they were wise, that they understood this, that they would Consider their latter end!
THE Words are part of that great Song which Moses spake unto all the Congregation of Israel immediately before his Death, and by God's express Command left with them as his last and best Legacy to them and their Posterity for ever.
THE Words Are part of that great Song which Moses spoke unto all the Congregation of Israel immediately before his Death, and by God's express Command left with them as his last and best Legacy to them and their Posterity for ever.
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In the Verses before the Text, we have a sad and terrible declaration of those Judgments that should hereafter befal them for their Impenitence. And it is not to be question'd,
In the Verses before the Text, we have a sad and terrible declaration of those Judgments that should hereafter befall them for their Impenitence. And it is not to be questioned,
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And that 'tis from these therefore, that we must derive at once both the Occasion and Importance of that passionate Wish into which the Holy Man here breaks out, in consideration both of their danger and of their insensibility of it, O that they were wise, that they understood this, that they would consider their latter end!
And that it's from these Therefore, that we must derive At once both the Occasion and Importance of that passionate Wish into which the Holy Man Here breaks out, in consideration both of their danger and of their insensibility of it, Oh that they were wise, that they understood this, that they would Consider their latter end!
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Whether by their latter end we are to understand that great and terrible destruction which finally befel both themselves and their Country, in the loss of Jerusalem: Or,
Whither by their latter end we Are to understand that great and terrible destruction which finally befell both themselves and their Country, in the loss of Jerusalem: Or,
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certain it is, That a greater and more amazing instance of the Divine Vengeance upon a particular Nation, has hardly been known from the beginning of the World, than that of their Destruction;
certain it is, That a greater and more amazing instance of the Divine Vengeance upon a particular nation, has hardly been known from the beginning of the World, than that of their Destruction;
But it is not my design to enter on any reflection of their Punishment, but to enquire rather what it was, that Moses here so much wishes they would have done, in order to the preventing of it;
But it is not my Design to enter on any reflection of their Punishment, but to inquire rather what it was, that Moses Here so much wishes they would have done, in order to the preventing of it;
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what that great defect was, which was the Cause of all their Evils. Now that in one word was Inconsideration: A fault certainly very great in that people,
what that great defect was, which was the Cause of all their Evils. Now that in one word was Inconsideration: A fault Certainly very great in that people,
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and continued to conduct them now almost forty years through the Wilderness. They had beheld his Majesty, when himself in that terrible manner that we read in the xixth and xxth Chapters of Exodus, vouchsafed to give them his own Law from Mount Sinai. Nay, that nothing might be wanting to awaken a stupid and insensible people, they had known his Judgments too in the punishment of their Sins.
and continued to conduct them now almost forty Years through the Wilderness. They had beheld his Majesty, when himself in that terrible manner that we read in the xixth and xxth Chapters of Exodus, vouchsafed to give them his own Law from Mount Sinai. Nay, that nothing might be wanting to awaken a stupid and insensible people, they had known his Judgments too in the punishment of their Sins.
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They had seen the Destruction which their Fathers had suffer'd, and they were here expresly foretold what Evils themselves and their posterity should hereafter undergo for their impiety.
They had seen the Destruction which their Father's had suffered, and they were Here expressly foretold what Evils themselves and their posterity should hereafter undergo for their impiety.
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I fear, were we here to enter on a review, we should find but too just a parallel, both in our danger, and in our incogitancy: And that a very little reasoning upon the Methods of God's Providence, without the help of a Prophetick Spirit, might be more than enough, to make any sober, considering man tremble to think what shall be the consequence of such a general Insensibility as we have these many years shown, notwithstanding all his Mercies and his Judgments in vain made use of to reclaim us.
I Fear, were we Here to enter on a review, we should find but too just a parallel, both in our danger, and in our incogitancy: And that a very little reasoning upon the Methods of God's Providence, without the help of a Prophetic Spirit, might be more than enough, to make any Sobrium, considering man tremble to think what shall be the consequence of such a general Insensibility as we have these many Years shown, notwithstanding all his mercies and his Judgments in vain made use of to reclaim us.
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At least, I hope it will be abundantly sufficient to Apologize for me, if I beg leave, especially at such a Season as this, freely to expostulate with you in the words of Moses in the Text: O that ye were wise, that ye understood this, that you would consider your latter end!
At least, I hope it will be abundantly sufficient to Apologise for me, if I beg leave, especially At such a Season as this, freely to expostulate with you in the words of Moses in the Text: Oh that you were wise, that you understood this, that you would Consider your latter end!
that I may, if possible, not omit any thing that may serve either to excite or to direct the practice of it, I shall endeavour with all the plainness I can, to discourse to you of these Four Things.
that I may, if possible, not omit any thing that may serve either to excite or to Direct the practice of it, I shall endeavour with all the plainness I can, to discourse to you of these Four Things.
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I st. Of the Danger and Mischief of Inconsideration. II dly, I will enquire into the Causes of it. III dly, I will offer some General Rules for the Practice of Consideration. And IV thly and Lastly, Will close all with some Motives that may serve to stir you up to the discharge of your duty, in so great and important an instance of it.
I Saint. Of the Danger and Mischief of Inconsideration. II dly, I will inquire into the Causes of it. III dly, I will offer Some General Rules for the Practice of Consideration. And IV thly and Lastly, Will close all with Some Motives that may serve to stir you up to the discharge of your duty, in so great and important an instance of it.
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Hence there is hardly a man so little in••ructed in Morality, that has not learnt to run into an invective against the Interests and Pleasures, the Honours and Riches of this world;
Hence there is hardly a man so little in••ructed in Morality, that has not learned to run into an invective against the Interests and Pleasures, the Honours and Riches of this world;
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that the good Christian must resolve either to abandon them as much as is possible, or at least, to quit all undue Esteem, and inordinate Desire of them.
that the good Christian must resolve either to abandon them as much as is possible, or At least, to quit all undue Esteem, and inordinate Desire of them.
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So far are men from exposing the Danger of it, that I believe there are few who have yet learnt to place it in the number of their Temptations, or that think themselves at all concern'd to provide against it.
So Far Are men from exposing the Danger of it, that I believe there Are few who have yet learned to place it in the number of their Temptations, or that think themselves At all concerned to provide against it.
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Very necessary therefore it is, before I proceed to those particular Proposals I am hereafter to make for the removal of this evil, that I should first convince you of the necessity there is of setting about it;
Very necessary Therefore it is, before I proceed to those particular Proposals I am hereafter to make for the removal of this evil, that I should First convince you of the necessity there is of setting about it;
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how great a cause this is of our offending. There is hardly a more general Plea in the mouth of every Sinner, than that he meant no harm in what he did,
how great a cause this is of our offending. There is hardly a more general Plea in the Mouth of every Sinner, than that he meant no harm in what he did,
or we must be allowed to conclude from it, that this want of Consideration, exposes men to infinite Temptations, by keeping them in an unwarrantable Ignorance of what they might have known, and ought to have Consider'd.
or we must be allowed to conclude from it, that this want of Consideration, exposes men to infinite Temptations, by keeping them in an unwarrantable Ignorance of what they might have known, and ought to have Considered.
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And if by a diligent care of our selves and attention to our Duty, we are not as ready and prepared to resist those Temptations which may be apt to sollicite us from it,
And if by a diligent care of our selves and attention to our Duty, we Are not as ready and prepared to resist those Temptations which may be apt to solicit us from it,
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For 2 dly, And which may be alone sufficient to confirm my assertion, that 'tis our Inconsideration that is the real, ultimate Cause of all our sin; be it observed, secondly;
For 2 dly, And which may be alone sufficient to confirm my assertion, that it's our Inconsideration that is the real, ultimate Cause of all our since; be it observed, secondly;
That there are in our Religion, such Motives, such Engagements to Obedience, that were they but duly weighed, it would be impossible for a man ever to live wickedly.
That there Are in our Religion, such Motives, such Engagements to obedience, that were they but duly weighed, it would be impossible for a man ever to live wickedly.
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How excellent his Goodness is, how Terrible his Justice ? With what an irreconcilable hatred he prosecutes Sin and Sinners for its sake? That he is Omnipotent, and cannot be Resisted: Omniscient and cannot be deceived:
How excellent his goodness is, how Terrible his justice? With what an irreconcilable hatred he prosecutes since and Sinners for its sake? That he is Omnipotent, and cannot be Resisted: Omniscient and cannot be deceived:
Nay that he is Present with us, sees our most retired actions, and will one day bring them all to light in presence of the whole World, in the day when He shall judge the world in righteousness.
Nay that he is Present with us, sees our most retired actions, and will one day bring them all to Light in presence of the Whole World, in the day when He shall judge the world in righteousness.
Is there any one here, that has but seriously consider'd all this? Let him then say whether it were Possible for the Devil to have been able to draw him into Sin,
Is there any one Here, that has but seriously considered all this? Let him then say whither it were Possible for the devil to have been able to draw him into since,
It represents to us a Covenant of Grace, Sealed with his own most precious Blood, and into which we have every one of us been solemnly initiated, that is, solemnly Sworn at our Baptism ;
It represents to us a Covenant of Grace, Sealed with his own most precious Blood, and into which we have every one of us been solemnly initiated, that is, solemnly Sworn At our Baptism;
and the condition wherof on our part we know was this, that we should forsake the Devil and all his works, the Pomps and Vanities of this wicked World,
and the condition whereof on our part we know was this, that we should forsake the devil and all his works, the Pomps and Vanities of this wicked World,
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I shall not now enquire, how often we have, I believe, the most of us renew'd this Covenant, whether in the Church at the Holy Table, or on other Occasions that have called us to put up our Vows to Heaven.
I shall not now inquire, how often we have, I believe, the most of us renewed this Covenant, whither in the Church At the Holy Table, or on other Occasions that have called us to put up our Vows to Heaven.
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Nor need I add, that 'tis to such a Practice alone as that requires, that God has promised the Blessings of Eternal Glory. But sure I am whosoever will but duly consider the weight and moment of this one Engagement, will find in it an impregnable fortress against Sin, and such as all the Temptations in the World should not be able to overcome.
Nor need I add, that it's to such a Practice alone as that requires, that God has promised the Blessings of Eternal Glory. But sure I am whosoever will but duly Consider the weight and moment of this one Engagement, will find in it an impregnable fortress against since, and such as all the Temptations in the World should not be able to overcome.
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What is there in all our sins, or in all those Temptations that lead us to them, whose Force and Power would not be utterly overcome by this one serious Consideration ?
What is there in all our Sins, or in all those Temptations that led us to them, whose Force and Power would not be utterly overcome by this one serious Consideration?
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Where is the Lust that can offer any sufficient, shall I say, or rather any tollerable inducement to comply with it, that may be worthy to compare with our obligations to Love and Obey so Great,
Where is the Lust that can offer any sufficient, shall I say, or rather any tolerable inducement to comply with it, that may be worthy to compare with our obligations to Love and Obey so Great,
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and so Excellent a Redeemer ? Is there a Passion so darling, or an interest so Valuable, that the most desperate sinner would in his Cool thoughts be willing to exchange Heaven for it? Or rather,
and so Excellent a Redeemer? Is there a Passion so darling, or an Interest so Valuable, that the most desperate sinner would in his Cool thoughts be willing to exchange Heaven for it? Or rather,
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for indeed that is the true Case, would be content for the prosecution of it to go down, it may be the next Moment, into Hell, and there dwell with Everlasting Burnings ? No, no:
for indeed that is the true Case, would be content for the prosecution of it to go down, it may be the next Moment, into Hell, and there dwell with Everlasting Burnings? No, no:
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Sin may deceive us by our own carelessness, but it cannot stand before Consideration. It may surprize our Passions, but it can never reconcile its self to our Reason. Nor are our Natures yet become so degenerate,
since may deceive us by our own carelessness, but it cannot stand before Consideration. It may surprise our Passion, but it can never reconcile its self to our Reason. Nor Are our Nature's yet become so degenerate,
And for a farther proof of this, and which may be yet another Argument to confirm my Position, that 'tis the want of Considering that is really the great and last Cause of all our Sin: Let me
And for a farther proof of this, and which may be yet Another Argument to confirm my Position, that it's the want of Considering that is really the great and last Cause of all our since: Let me
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and to Consider their Duty, and their great and dangerous deviations from it; what is it I say, but this, that makes these persons presently disclaim their Extravagancies:
and to Consider their Duty, and their great and dangerous deviations from it; what is it I say, but this, that makes these Persons presently disclaim their Extravagancies:
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to confess that they were mistaken in their notions of Vertue and Vice, and had therefore preferr'd the Interests of the One because they had either never known,
to confess that they were mistaken in their notions of Virtue and Vice, and had Therefore preferred the Interests of the One Because they had either never known,
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And if perhaps these Pious reflections have not been able afterwards to secure their Obedience, but they have again return'd to the follies they so lately renounced;
And if perhaps these Pious reflections have not been able afterwards to secure their obedience, but they have again returned to the follies they so lately renounced;
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That Piety and Religion, have not that reason on their side which we pretend, and which ought to engage them to the troublesome task of denying themselves, and forsaking all their sensual pleasures, and worldly interests for its sake:
That Piety and Religion, have not that reason on their side which we pretend, and which ought to engage them to the troublesome task of denying themselves, and forsaking all their sensual pleasures, and worldly interests for its sake:
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Pleasure and Riches, and Honour, and Interest, and if there be any other Vanity besides that is yet more powerful than all these, they are not such omnipotent Temptations as our corrupt affections would represent them to us;
Pleasure and Riches, and Honour, and Interest, and if there be any other Vanity beside that is yet more powerful than all these, they Are not such omnipotent Temptations as our corrupt affections would represent them to us;
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Is it imaginable that the base Voluptuary would pursue that, as he does, did he really reflect what shall in a little time be the End of his Debauches? That yet a few years, at the most, it may be a few months,
Is it imaginable that the base Voluptuary would pursue that, as he does, did he really reflect what shall in a little time be the End of his Debauches? That yet a few Years, At the most, it may be a few months,
and his Pleasures be exchanged for Pain and Sickness, Impotence and Infirmity, and the rest of those Torments in this Life, that are usually the sad forerunners of his Eternal Punishment in the other? 2 dly, For Riches ; the next instance:
and his Pleasures be exchanged for Pain and Sickness, Impotence and Infirmity, and the rest of those Torments in this Life, that Are usually the sad forerunners of his Eternal Punishment in the other? 2 dly, For Riches; the next instance:
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neither be satisfied with them themselves, nor do good to others, had they ever been acquainted with that Treasure in Heaven which the Gospel speaks of,
neither be satisfied with them themselves, nor do good to Others, had they ever been acquainted with that Treasure in Heaven which the Gospel speaks of,
If there can be such a thing as Honour without Virtue, and that High Places, and great Titles, and the rest of those trifles that have so long usurped the name, may indeed be allow'd the character of it:
If there can be such a thing as Honour without Virtue, and that High Places, and great Titles, and the rest of those trifles that have so long usurped the name, may indeed be allowed the character of it:
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That even Christianity apart, it must certainly be a very vain thing to build a man's hopes, and expend himself and his life, upon that, which when all is done, depends upon other mens opinions of, and value for us;
That even Christianity apart, it must Certainly be a very vain thing to built a Man's hope's, and expend himself and his life, upon that, which when all is done, depends upon other men's opinions of, and valve for us;
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Good God! What can they appear to any serious, considering man, but meer Vanity, who has learnt of his Saviour to ask his Conscience that great and wise Question:
Good God! What can they appear to any serious, considering man, but mere Vanity, who has learned of his Saviour to ask his Conscience that great and wise Question:
Is it not Evident, that in all these, and whatever instances besides can be offered of the greatest Temptations, 'tis only for want of Considering that they prevail upon us;
Is it not Evident, that in all these, and whatever instances beside can be offered of the greatest Temptations, it's only for want of Considering that they prevail upon us;
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and so, that not they, but our own Incogitancy ought to be charged by us as our greatest Danger and Mischief, The one, last, universal Cause of all our Sins.
and so, that not they, but our own Incogitancy ought to be charged by us as our greatest Danger and Mischief, The one, last, universal Cause of all our Sins.
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And the first, and perhaps the most fatal of all others, and which may serve to remove a very dangerous mistake we are apt to make in this affair is, That Men are wont to think they do very well consider these things,
And the First, and perhaps the most fatal of all Others, and which may serve to remove a very dangerous mistake we Are apt to make in this affair is, That Men Are wont to think they do very well Consider these things,
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If they receive the Holy Sacrament in its seasons, and when they do so, sit down a while and reflect a little, a day or two, it may be the week before, upon their Sins and their Vanities, and then Sigh, and are Sorry, and resolve to Sin no more, this they call Considering ;
If they receive the Holy Sacrament in its seasons, and when they do so, fit down a while and reflect a little, a day or two, it may be the Week before, upon their Sins and their Vanities, and then Sighs, and Are Sorry, and resolve to since no more, this they call Considering;
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'Tis not every light reflection upon the business of Religion, that is worthy the name of a true Consideration. He that will do this as he ought to do, must resolve to do it throughly:
It's not every Light reflection upon the business of Religion, that is worthy the name of a true Consideration. He that will do this as he ought to do, must resolve to do it thoroughly:
Now all the danger of Sin in General, all the black circumstances, and heightning Aggravations of our own Sins in Particular, must seriously be consider'd:
Now all the danger of since in General, all the black Circumstances, and heightening Aggravations of our own Sins in Particular, must seriously be considered:
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and Treasure up to our selves Wrath against the day of Wrath. In a word, whatever may serve either to convince us of our Sins and of our Danger, or to engage us to forsake the one, that so we may escape the other, must all be laid before us;
and Treasure up to our selves Wrath against the day of Wrath. In a word, whatever may serve either to convince us of our Sins and of our Danger, or to engage us to forsake the one, that so we may escape the other, must all be laid before us;
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In short, He may have consider'd of Religion as many now a days do, who read the Holy Scriptures, run through all the various Sects and Parties of Christians, who suffer not the least Controversie to escape them,
In short, He may have considered of Religion as many now a days do, who read the Holy Scriptures, run through all the various Sects and Parties of Christians, who suffer not the least Controversy to escape them,
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2. A Second Cause of mens Inconsideration, and but little inferior to the foregoing, either in the danger or the univer•ality of it, is, That our Consideration is for the most part totally turned another way.
2. A Second Cause of men's Inconsideration, and but little inferior to the foregoing, either in the danger or the univer•ality of it, is, That our Consideration is for the most part totally turned Another Way.
It is a long time since the generality of Mankind seem to have fallen under a very dangerous mistake, That Religion ought not to be looked upon as their Business,
It is a long time since the generality of Mankind seem to have fallen under a very dangerous mistake, That Religion ought not to be looked upon as their Business,
somewhat to entertain their thoughts with upon solemn times, and in their Melancholly hours, but which 'twere unreasonable to expect amidst so great a plenty of other affairs,
somewhat to entertain their thoughts with upon solemn times, and in their Melancholy hours, but which 'twere unreasonable to expect amid so great a plenty of other affairs,
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but the business of this World, our Imployments and our Interests, nay, Good God! our very Vices and our Sins the Vnum Necessarium, the great thing to be taken care of by us:
but the business of this World, our Employments and our Interests, nay, Good God! our very Vices and our Sins the One necessary, the great thing to be taken care of by us:
but yet such very natural Effects of it? Whilst men reckon the concerns of this present life to be the main of their business, we ought not to be surprised if they consider no more of what may make for a better.
but yet such very natural Effects of it? While men reckon the concerns of this present life to be the main of their business, we ought not to be surprised if they Consider no more of what may make for a better.
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It is a great disadvantage to Religion, that tho there be really nothing in the World more pleasing or more agreeable to our Rational Natures, than the practice of it;
It is a great disadvantage to Religion, that though there be really nothing in the World more pleasing or more agreeable to our Rational Nature's, than the practice of it;
He that thrives by Sin, that grows Rich, or Great, or Honourable in the world, by Injury and Oppression, by Fraud and Flattery, will no doubt be very uneasie to embrace a Religion, that requires a Justice and Integrity in all our actions, that forbids all Violence and Rapine, all Artifice and Dissimulation;
He that thrives by since, that grows Rich, or Great, or Honourable in the world, by Injury and Oppression, by Fraud and Flattery, will no doubt be very uneasy to embrace a Religion, that requires a justice and Integrity in all our actions, that forbids all Violence and Rapine, all Artifice and Dissimulation;
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he will no doubt find it a matter of no small difficulty to deny himself, and resist and do violence to those appetites, which he has been so accustomed to comply with heretofore.
he will no doubt find it a matter of no small difficulty to deny himself, and resist and do violence to those appetites, which he has been so accustomed to comply with heretofore.
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whether out of an unwillingness to forsake sin, or a mistaken apprehension of the impossibility of overcoming it, Many, I believe, content themselves to go on without ever considering at all;
whither out of an unwillingness to forsake since, or a mistaken apprehension of the impossibility of overcoming it, Many, I believe, content themselves to go on without ever considering At all;
Or, if perhaps this does not carry them so far, as to make them totally lay aside the thoughts of Religion, yet at least, it renders them unwilling to set about it, and so produces a 4 th ;
Or, if perhaps this does not carry them so Far, as to make them totally lay aside the thoughts of Religion, yet At least, it renders them unwilling to Set about it, and so produces a 4 that;
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It is a hard matter totally to silence Conscience, and stifle all the thoughts of Piety and Religion. But our unhappiness is, that when we are thus put in mind of our duty, we either content our selves with some very slight and superficial Consideration of it;
It is a hard matter totally to silence Conscience, and stifle all the thoughts of Piety and Religion. But our unhappiness is, that when we Are thus put in mind of our duty, we either content our selves with Some very slight and superficial Consideration of it;
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The Sum whereof in general will appear from the resolution which I shall give to these Two Enquiries. 1 st. How, or after what manner : 2 dly. When, or at what times, this is to be done by us.
The Sum whereof in general will appear from the resolution which I shall give to these Two Enquiries. 1 Saint. How, or After what manner: 2 dly. When, or At what times, this is to be done by us.
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how we are to practice this Consideration ? I reply, That we must do it by a serious and impartial Enquiry both into our selves, and into our Religion ;
how we Are to practice this Consideration? I reply, That we must do it by a serious and impartial Enquiry both into our selves, and into our Religion;
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It has been the fault of many in the practice of this kind of Consideration, to fix their thoughts wholly upon some parts of their Religion, but to take little or no notice at all of the rest.
It has been the fault of many in the practice of this kind of Consideration, to fix their thoughts wholly upon Some parts of their Religion, but to take little or no notice At all of the rest.
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Thus many run away with the Promises of the Gospel, but never consider what they have to entitle them to those Promises. Others, on the contrary, look wholly on the difficulty of its Commands :
Thus many run away with the Promises of the Gospel, but never Consider what they have to entitle them to those Promises. Others, on the contrary, look wholly on the difficulty of its Commands:
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and as if that had given them a final release from all endeavours to fulfil them, they conclude that 'tis impossible for them ever to be able to live as they ought to do,
and as if that had given them a final release from all endeavours to fulfil them, they conclude that it's impossible for them ever to be able to live as they ought to do,
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and never trouble themselves either to consider what that Faith is, which S. Paul speaks of, much less to go on to St. James, and there see the necessity of good works too.
and never trouble themselves either to Consider what that Faith is, which S. Paul speaks of, much less to go on to Saint James, and there see the necessity of good works too.
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Many are the mistakes of this kind, which men are apt to fall into, in the Consideration of their Duty, and to all which I will only offer this one plain Rule for their direction:
Many Are the mistakes of this kind, which men Are apt to fallen into, in the Consideration of their Duty, and to all which I will only offer this one plain Rule for their direction:
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being assured of this, That whatsoever Consideration does any way contribute to lessen Practice, nay rather, does not very much serve to help and promote it, is false and imperfect;
being assured of this, That whatsoever Consideration does any Way contribute to lessen Practice, nay rather, does not very much serve to help and promote it, is false and imperfect;
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This is a work which I have always thought the proper business of a Casuist, or if you will, of a Confessor, rather than a Preacher. General Rules seldom come up to particular mens conditions.
This is a work which I have always Thought the proper business of a Casuist, or if you will, of a Confessor, rather than a Preacher. General Rules seldom come up to particular men's conditions.
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Nor is it possible for the most exact Discourse, to give any satisfaction comparable to those directions which our Church therefore exhorts us to seek by a free opening of our Condition to some of those who are appointed by God to be our Guides in these matters.
Nor is it possible for the most exact Discourse, to give any satisfaction comparable to those directions which our Church Therefore exhorts us to seek by a free opening of our Condition to Some of those who Are appointed by God to be our Guides in these matters.
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And to them therefore let me beseech all those who are sensible of any want of farther Instruction in this matter, to address themselves for such Advice,
And to them Therefore let me beseech all those who Are sensible of any want of farther Instruction in this matter, to address themselves for such advice,
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2 dly, When, or at what Times this is to be done by us? If the question be concerning the last sort of Consideration I just now mentioned, that of our Actions;
2 dly, When, or At what Times this is to be done by us? If the question be Concerning the last sort of Consideration I just now mentioned, that of our Actions;
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because it has so necessary an influence upon all Moral Actions. The same Prudence which directs every wise man before he acts, to sit down and consider what he is going about,
Because it has so necessary an influence upon all Moral Actions. The same Prudence which directs every wise man before he acts, to fit down and Consider what he is going about,
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and knowing it to be such, he must not expect that God should ever impute that to him for Righteousness, which he himself did not design or perform with that intent.
and knowing it to be such, he must not expect that God should ever impute that to him for Righteousness, which he himself did not Design or perform with that intent.
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What God requires of us, and how we have lived according thereunto? Certain it is, that 'tis absolutely necessary that we should some time or other enter upon it;
What God requires of us, and how we have lived according thereunto? Certain it is, that it's absolutely necessary that we should Some time or other enter upon it;
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surely it will very much concern us not to defer considering how we are provided for another World, seeing we have so very little Hopes or security in this.
surely it will very much concern us not to defer considering how we Are provided for Another World, seeing we have so very little Hope's or security in this.
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Repentance is not a Duty that can be discharged in a Moment, and I fear the best among us upon the enquiry will find that we stand in need of a very great one.
Repentance is not a Duty that can be discharged in a Moment, and I Fear the best among us upon the enquiry will find that we stand in need of a very great one.
And should we suffer our Incogitancy so far to prevail upon us, as to neglect it here, we shall in vain lament our sin and our folly to all Eternity hereafter.
And should we suffer our Incogitancy so Far to prevail upon us, as to neglect it Here, we shall in vain lament our since and our folly to all Eternity hereafter.
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If there be therefore any one among us, that has hitherto omitted so great and necessary a Consideration, what shall I say to him? Let him no longer defer it:
If there be Therefore any one among us, that has hitherto omitted so great and necessary a Consideration, what shall I say to him? Let him no longer defer it:
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This is the greatest Instance of all of our Inconsideration. And instead of repassing in this manner every day upon our Actions, I fear there are many who go on whole Weeks,
This is the greatest Instance of all of our Inconsideration. And instead of repassing in this manner every day upon our Actions, I Fear there Are many who go on Whole Weeks,
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as if it were enough to practice this duty by the same proportions which some of our modern Casuists have prescribed for that other of the Love of God ;
as if it were enough to practice this duty by the same proportions which Some of our modern Casuists have prescribed for that other of the Love of God;
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But thô there be then no time so proper as the present, for the doing of that which cannot without the greatest danger be deferr'd the least moment;
But though there be then no time so proper as the present, for the doing of that which cannot without the greatest danger be deferred the least moment;
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this certainly ought yet more strongly to engage us to such a Consideration. In such circumstances as these, the worst of men naturally become Religious.
this Certainly ought yet more strongly to engage us to such a Consideration. In such Circumstances as these, the worst of men naturally become Religious.
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And the Prophet observed of all men in general, That when God's Judgment are in the Earth, then the inhabitants of the World will learn Righteousness.
And the Prophet observed of all men in general, That when God's Judgement Are in the Earth, then the inhabitants of the World will Learn Righteousness.
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so certainly we cannot better prepare for it, than by the practice of this great Preliminary duty of Consideration, without which it will be impossible for us ever to discharge it as we ought to do.
so Certainly we cannot better prepare for it, than by the practice of this great Preliminary duty of Consideration, without which it will be impossible for us ever to discharge it as we ought to do.
I have already observed in the beginning of this Discourse, That 'tis the want of Consideration that is really the last, universal Cause of all our Sins.
I have already observed in the beginning of this Discourse, That it's the want of Consideration that is really the last, universal Cause of all our Sins.
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insomueh, that were it possible for the unthinking man to fulfil every Command, and not deviate in the least degree from the rules of his duty, all would be in vain;
insomueh, that were it possible for the unthinking man to fulfil every Command, and not deviate in the least degree from the rules of his duty, all would be in vain;
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God Almighty, who has given us our Understandings and our Wills on purpose for his Service, requires the concurrence of them in all our Actions that are intended for that purpose.
God Almighty, who has given us our Understandings and our Wills on purpose for his Service, requires the concurrence of them in all our Actions that Are intended for that purpose.
And that good which is done without Considering, is but a mere Natural Action, deserves as little praise as a Plant for growing, or a Stone for falling down to its Center ;
And that good which is done without Considering, is but a mere Natural Actium, deserves as little praise as a Plant for growing, or a Stone for falling down to its Centre;
and sure I may well add, That he who Considers only in little things, and never thinks in those that are of the highest importance, is not so wise as he should be.
and sure I may well add, That he who Considers only in little things, and never thinks in those that Are of the highest importance, is not so wise as he should be.
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this is certainly such a combination of Folly and Impiety, that were not sin as great an Enemy to Reason, as it is to Religion, 'twere impossible that any man should ever be guilty of it.
this is Certainly such a combination of Folly and Impiety, that were not since as great an Enemy to Reason, as it is to Religion, 'twere impossible that any man should ever be guilty of it.
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And now when so many engagements concur to recommend this duty, that 'tis impossible for us to approve our selves either to God or man without it, what shall I say more to stir you up to the practice of it?
And now when so many engagements concur to recommend this duty, that it's impossible for us to approve our selves either to God or man without it, what shall I say more to stir you up to the practice of it?
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and those not altogether without just grounds too, as to desire you to think whether our Circumstances at this time, be not such as may well engage us in the literal import of our Text, to be wise,
and those not altogether without just grounds too, as to desire you to think whither our circumstances At this time, be not such as may well engage us in the literal import of our Text, to be wise,
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if we do not by a speedy Repentance reverse that Judgment which God seems ready to pronounce against us for our Incogitancy. I will rather close all with a more excellent engagement.
if we do not by a speedy Repentance reverse that Judgement which God seems ready to pronounce against us for our Incogitancy. I will rather close all with a more excellent engagement.
Where is the Sinner that can pretend to say, he has ever found in any of his ways of Wickedness, a pleasure comparable to that Peace and Joy, which such a Christian meets with even in the present course of his Life?
Where is the Sinner that can pretend to say, he has ever found in any of his ways of Wickedness, a pleasure comparable to that Peace and Joy, which such a Christian meets with even in the present course of his Life?
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Who would not pursue the Happiness of such a state, tho' there were no such thing as Heaven and Eternity to follow after? Certainly if Pleasure be that which is to govern our pursuits, 'tis the good Christian that,
Who would not pursue the Happiness of such a state, though there were no such thing as Heaven and Eternity to follow After? Certainly if Pleasure be that which is to govern our pursuits, it's the good Christian that,
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Whatsoever Pleasure or satisfaction we have heretofore met with in the ways of Sin, we shall find them all infinitely surmounted in the Practice of Religion.
Whatsoever Pleasure or satisfaction we have heretofore met with in the ways of since, we shall find them all infinitely surmounted in the Practice of Religion.
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there is none after the knowledg of our Duty towards God, and what he requires of us in order to our Eternal Salvation, either more necessary to be well understood,
there is none After the knowledge of our Duty towards God, and what he requires of us in order to our Eternal Salvation, either more necessary to be well understood,
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There are few so ignorant in this matter, but are able at least to trace out his most ordinary Temptations, and to discover what it is that the most usually exposes them to Sin. And though he has his Crooked and by-paths too, Devices both more subtily laid,
There Are few so ignorant in this matter, but Are able At least to trace out his most ordinary Temptations, and to discover what it is that the most usually exposes them to Sin. And though he has his Crooked and bypaths too, Devices both more subtly laid,
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A sad experience shews us, that there is scarce any thing in the World in which men for the most part seem more to betray either their Ignorance or their Inadvertency ;
A sad experience shows us, that there is scarce any thing in the World in which men for the most part seem more to betray either their Ignorance or their Inadvertency;
St. Paul having in his former Epistle to the Corinthians, commanded them to pronounce a Sentence of Excommunication upon a certain incestuous Man amongst them, who had married his Fathers Wife ;
Saint Paul having in his former Epistle to the Corinthians, commanded them to pronounce a Sentence of Excommunication upon a certain incestuous Man among them, who had married his Father's Wife;
and to receive him again into Communion with them, lest being swallow'd up of overmuch sorrow, he should be driven to despair, and so the Devil get an advantage against them;
and to receive him again into Communion with them, lest being swallowed up of overmuch sorrow, he should be driven to despair, and so the devil get an advantage against them;
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and that not only in the ruine of a single Brother, but yet much more by turning that Discipline which was designed for the Edification of the Church, into the Destruction of it;
and that not only in the ruin of a single Brother, but yet much more by turning that Discipline which was designed for the Edification of the Church, into the Destruction of it;
It has been the great Endeavour of those of the Other Communion, to establish on this procedure of St. Paul with this Corinthian, their new and dangerous Doctrine of Humane Satisfactions to be made for Sin, and of the power of the Church to grant Indulgences for the Remission of them.
It has been the great Endeavour of those of the Other Communion, to establish on this procedure of Saint Paul with this Corinthian, their new and dangerous Doctrine of Humane Satisfactions to be made for since, and of the power of the Church to grant Indulgences for the Remission of them.
and upon a sincere Repentance to release the Censure, and receive them again into Communion, as in this Chapter he ordered them to do this Penitent Corinthian.
and upon a sincere Repentance to release the Censure, and receive them again into Communion, as in this Chapter he ordered them to do this Penitent Corinthian.
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there continues nevertheless an Obligation to Temporal Punishment, to be undergone as a true and Proper satisfaction for Sin, either here, or in Purgatory: and that this the Pope has power to dispence with, by Applying to them the satisfactions not only of Christ, but of all his Saints ;
there continues nevertheless an Obligation to Temporal Punishment, to be undergone as a true and Proper satisfaction for since, either Here, or in Purgatory: and that this the Pope has power to dispense with, by Applying to them the satisfactions not only of christ, but of all his Saints;
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who having lived severe Lives, and suffered a greater Temporal Punishment than was requisite to satisfie for their own Sins, have left a Stock in Bank to the Treasure of the Church, for the advantage of others;
who having lived severe Lives, and suffered a greater Temporal Punishment than was requisite to satisfy for their own Sins, have left a Stock in Bank to the Treasure of the Church, for the advantage of Others;
And now then we may beg leave to ask, In what part of this History do they find any grounds for all this? Did St. Paul in his former Epistle command the Church of Corinth to impose a Penance on this Incestuous Man to satisfie for his Sin? No;
And now then we may beg leave to ask, In what part of this History do they find any grounds for all this? Did Saint Paul in his former Epistle command the Church of Corinth to impose a Penance on this Incestuous Man to satisfy for his since? No;
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But he commanded them to Excommunicate him for his Offence, to cut him off from the body of the Faithful, to whom he had given so great a scandal by his uncleanness.
But he commanded them to Excommunicate him for his Offence, to Cut him off from the body of the Faithful, to whom he had given so great a scandal by his uncleanness.
Or here in this Chapter, does he send him any kind Bull with a plenary Indulgence for what he had done, to set him free of what Temporal Pain might yet be due for his Offence;
Or Here in this Chapter, does he send him any kind Bull with a plenary Indulgence for what he had done, to Set him free of what Temporal Pain might yet be due for his Offence;
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In short, That there is here a plain account of the Exercise of Publick Discipline both in the Excommunicating of this Incestuous Corinthian, and in the Receiving of him again into Communion, this we readily confess.
In short, That there is Here a plain account of the Exercise of Public Discipline both in the Excommunicating of this Incestuous Corinthian, and in the Receiving of him again into Communion, this we readily confess.
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But for the new-inventions of Humane Satisfactions to be made for Sin, and of the Power of the Pope to apply one Man's Merits to the Forgiveness of another Man's Offences ;
But for the new-inventions of Humane Satisfactions to be made for since, and of the Power of the Pope to apply one Man's Merits to the Forgiveness of Another Man's Offences;
viz. By what means and motives it is that the Devil after all our Cautions and Engagements to the contrary, nevertheless still continues to draw us into Sin ;
viz. By what means and motives it is that the devil After all our Cautions and Engagements to the contrary, nevertheless still continues to draw us into since;
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I st. Of those Devices whereby he makes it his business to hinder us in the Discharge of our Duty. II dly. Of those Devices whereby he leads us into the Commission of Sin. I begin with the Former of these, the Consideration,
I Saint. Of those Devices whereby he makes it his business to hinder us in the Discharge of our Duty. II dly. Of those Devices whereby he leads us into the Commission of Sin. I begin with the Former of these, the Consideration,
And St. James plainly tells us is Enmity with God. James iv. 4. The Devices I shall now consider, are such as have more of Subtilty and Contrivance in them;
And Saint James plainly tells us is Enmity with God. James iv. 4. The Devices I shall now Consider, Are such as have more of Subtlety and Contrivance in them;
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Now four things especially there are by which the Devil is wont to discourage, and hinder weaker Minds in the discharge of their Duty: viz, 1 st, By throwing Prejudices in their way against it. 2 dly, By instilling into their Minds False Principles, whereby to corrupt the Practise of it. 3 dly, By filling them with Doubts and Scruples to discourage them in their Piety. 4 thly, By engaging their Zeal in vain and fruitless Strifes and Disputes about Religion, which ought to be imployed on the Practice of it.
Now four things especially there Are by which the devil is wont to discourage, and hinder Weaker Minds in the discharge of their Duty: videlicet, 1 Saint, By throwing Prejudices in their Way against it. 2 dly, By instilling into their Minds False Principles, whereby to corrupt the practice of it. 3 dly, By filling them with Doubts and Scruples to discourage them in their Piety. 4 thly, By engaging their Zeal in vain and fruitless Strifes and Disputes about Religion, which ought to be employed on the Practice of it.
1 st. It is none of the least of the Devices of the Devil, to hinder mens Piety, by throwing of false Prejudices in their way against the Practice of it.
1 Saint. It is none of the least of the Devices of the devil, to hinder men's Piety, by throwing of false Prejudices in their Way against the Practice of it.
They regard him as a hard and severe Task-Master that lays intollerable Burdens upon his Servants, and has prepared Eternal Punishments for the least defailure under them.
They regard him as a hard and severe Task-Master that lays intolerable Burdens upon his Servants, and has prepared Eternal Punishments for the least defailure under them.
of despising any losses, shame or other difficulties they may at any time be exposed to for the Sake of Christ and the Preservation of a Good Conscience.
of despising any losses, shame or other difficulties they may At any time be exposed to for the Sake of christ and the Preservation of a Good Conscience.
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And now when such are Mens Apprehensions of Christianity, what wonder if we see so few care to enter on the Practice of it? But Blessed be God, who has not thus dealt with us.
And now when such Are Men's Apprehensions of Christianity, what wonder if we see so few care to enter on the Practice of it? But Blessed be God, who has not thus dealt with us.
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And whosoever will but seriously apply himself to the discharge of it, will soon be convinced upon how good Grounds the wise man once pronounced concerning it;
And whosoever will but seriously apply himself to the discharge of it, will soon be convinced upon how good Grounds the wise man once pronounced Concerning it;
It allows whatever is truly fitting for us, and restrains only those brutish excesses, which even Natural Reason and the Principles of Common Morality forbid us to pursue.
It allows whatever is truly fitting for us, and restrains only those brutish Excesses, which even Natural Reason and the Principles of Common Morality forbid us to pursue.
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but they forget that he who requires these things, does also Promise that if we are not wanting in our own Endeavours, he will give us Grace, and Strength, and Ability to fulfil them.
but they forget that he who requires these things, does also Promise that if we Are not wanting in our own Endeavours, he will give us Grace, and Strength, and Ability to fulfil them.
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and to open the way to Heaven by a Gospel of Repentance, seeing we could not attain to it by any way of a Perfect and unsinning Obedience. So that now then, let a Christian be but upright and sincere, let him but love God, and delight in his Service,
and to open the Way to Heaven by a Gospel of Repentance, seeing we could not attain to it by any Way of a Perfect and unsinning obedience. So that now then, let a Christian be but upright and sincere, let him but love God, and delight in his Service,
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viz, To deny our selves, and take up our Cross, and follow Christ ? These are the Tryals only of some singular Persons, and at some certain Seasons. And whenever God sees fit to call any good men to them, He never fails upon their earnest Prayers to Him, to furnish them with Strength and Grace proportionable to bear them.
videlicet, To deny our selves, and take up our Cross, and follow christ? These Are the Trials only of Some singular Persons, and At Some certain Seasons. And whenever God sees fit to call any good men to them, He never fails upon their earnest Prayers to Him, to furnish them with Strength and Grace proportionable to bear them.
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and by the false apprehension of I know not what imaginary difficulties in the Practice of Religion now, to precipitate them into Real and Eternal Miseries hereafter. But
and by the false apprehension of I know not what imaginary difficulties in the Practice of Religion now, to precipitate them into Real and Eternal Misery's hereafter. But
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And here had I the time to insist upon them, I would not doubt to rank in the very first front, those Atheistical conclusions which the brisk Disputers of our Age so much abound with;
And Here had I the time to insist upon them, I would not doubt to rank in the very First front, those Atheistical conclusions which the brisk Disputers of our Age so much abound with;
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Who not content with the Psalmist 's Fool, to say in their heart, there is no God, dare openly dispute against his Being, and with their mouths deny that God whom yet in their hearts they acknowledg,
Who not content with the Psalmist is Fool, to say in their heart, there is no God, Dare openly dispute against his Being, and with their mouths deny that God whom yet in their hearts they acknowledge,
nay whom their fears and terrors into which every the least accident throws them, even testifie to the world, that for all their Gallantry they cannot disbelieve.
nay whom their fears and terrors into which every the least accident throws them, even testify to the world, that for all their Gallantry they cannot disbelieve.
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Or, because this is the presumption only of a few desperate men, I would beg leave rather to argue a little with some of our more refined Sceptics, the great Assertors of Human Reason, in opposition to the Sacred Authority of Divine Revelation. Who allowing of a God, nevertheless strengthen themselves in wickedness, by their ungrounded Notions of his Goodness and Justice :
Or, Because this is the presumption only of a few desperate men, I would beg leave rather to argue a little with Some of our more refined Sceptics, the great Assertors of Human Reason, in opposition to the Sacred authority of Divine Revelation. Who allowing of a God, nevertheless strengthen themselves in wickedness, by their ungrounded Notions of his goodness and justice:
Whilst they conclude it to be inconsistent with either of those Attributes, for him to punish a temporal and transient sin, with everlasting Torments ;
While they conclude it to be inconsistent with either of those Attributes, for him to Punish a temporal and Transient since, with everlasting Torments;
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and would by their disputes turn the greatest Vices into innocent and indifferent Actions: Whilst from the strong inclinations which they find in themselves to evil, they conclude, that certainly it ought not to be esteemed so very great a fault to pursue the dictates of that Nature which God himself has implanted in us:
and would by their disputes turn the greatest Vices into innocent and indifferent Actions: While from the strong inclinations which they find in themselves to evil, they conclude, that Certainly it ought not to be esteemed so very great a fault to pursue the dictates of that Nature which God himself has implanted in us:
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But all these, and a few others of the like kind, how destructive soever they may be of true Piety, are the Principles of Men not yet beginning to be religious;
But all these, and a few Others of the like kind, how destructive soever they may be of true Piety, Are the Principles of Men not yet beginning to be religious;
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a desire and an intention to live well, and which they hope shall attone for all their miscarriages, which notwithstanding their good intention, they still continue to commit.
a desire and an intention to live well, and which they hope shall atone for all their miscarriages, which notwithstanding their good intention, they still continue to commit.
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But otherwise, to think that a weak desire, and a vain resolution, and a transient sorrow, the usual Piety of those who rely upon this excuse, shall find favour at the Great Day of Accounts:
But otherwise, to think that a weak desire, and a vain resolution, and a Transient sorrow, the usual Piety of those who rely upon this excuse, shall find favour At the Great Day of Accounts:
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which is, To reckon all those sins which after such a good intention they commit, to be sins of Infirmity, and which they perswade themselves may be consistent with a state of Grace now,
which is, To reckon all those Sins which After such a good intention they commit, to be Sins of Infirmity, and which they persuade themselves may be consistent with a state of Grace now,
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I might to these add, 3 dly, those Principles of the Church of Rome, which I am persuaded, have not a little contributed to mens neglect of true Piety, viz. of being saved by others Performances;
I might to these add, 3 dly, those Principles of the Church of Room, which I am persuaded, have not a little contributed to men's neglect of true Piety, viz. of being saved by Others Performances;
and one adds plainly, That the excellence of the Sacraments of the Gospel in general, above those of the Law, consists in this, That they have freed us from the intolerable yoke of loving God, and being truly sorry for our sins.
and one adds plainly, That the excellence of the Sacraments of the Gospel in general, above those of the Law, consists in this, That they have freed us from the intolerable yoke of loving God, and being truly sorry for our Sins.
I need not after this say any thing of the extravagance of their late private Casuists, remark'd and censured by many of their own Communion, and not long since by the Pope himself,
I need not After this say any thing of the extravagance of their late private Casuists, remarked and censured by many of their own Communion, and not long since by the Pope himself,
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or for company sake take the broad road, tho you know that it leads to Eternal Damnation? And now when the choice is so plain, methinks it should be no hard matter to persuade men to despise such a Principle as this.
or for company sake take the broad road, though you know that it leads to Eternal Damnation? And now when the choice is so plain, methinks it should be no hard matter to persuade men to despise such a Principle as this.
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3 dly. A Third Device whereby the Devil oftentimes endeavours to hinder mens progress in Religion, is, by filling their minds with groundless fears and scruples as to their Eternal Salvation.
3 dly. A Third Device whereby the devil oftentimes endeavours to hinder men's progress in Religion, is, by filling their minds with groundless fears and scruples as to their Eternal Salvation.
who either wanting a Capacity to receive a satisfaction, or indulging a close and melancholly disposition so long, till they are at last incapable of any, live in doubts and fears,
who either wanting a Capacity to receive a satisfaction, or indulging a close and melancholy disposition so long, till they Are At last incapable of any, live in doubts and fears,
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since they cannot find any peace or satisfaction in it. Now tho such troubles as these may much more easily be prevented before they arrive, than removed after;
since they cannot find any peace or satisfaction in it. Now though such Troubles as these may much more Easily be prevented before they arrive, than removed After;
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Whether your lives have been such as may give you just cause to apprehend your selves in danger of losing your souls? If there be nothing of this kind which you can discover to support such fears,
Whither your lives have been such as may give you just cause to apprehend your selves in danger of losing your Souls? If there be nothing of this kind which you can discover to support such fears,
should you find your selves in never so dangerous a course of sin, yet still 'tis in your power, by God's Assistance, to deliver your selves out of it.
should you find your selves in never so dangerous a course of since, yet still it's in your power, by God's Assistance, to deliver your selves out of it.
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and if upon a sincere opening of your state to him, neither can he find out any grounds for your fears and scruples, your doubts and your apprehensions ;
and if upon a sincere opening of your state to him, neither can he find out any grounds for your fears and scruples, your doubts and your apprehensions;
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But he that upon any of these grounds neglects this, tho he goes on never so securely and comfortably in his evil way, shall certainly fall into ruin and destruction in the end.
But he that upon any of these grounds neglects this, though he Goes on never so securely and comfortably in his evil Way, shall Certainly fallen into ruin and destruction in the end.
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Be not discouraged, nor think your Faith imperfect, or your Religion vain, because you find your selves still attended with some fears and anxieties about your future state. St. Paul not only allows this,
Be not discouraged, nor think your Faith imperfect, or your Religion vain, Because you find your selves still attended with Some fears and anxieties about your future state. Saint Paul not only allows this,
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whether good or evil, but according to the Sincerity of our Lives, to the Extent of our Charity, and to the Truth of our Repentance. And all these supported and made perfect by the Merits and Satisfaction of a most Gracious and Merciful Redeemer, who will pity and pardon beyond what we are able to express or to conceive. But,
whither good or evil, but according to the Sincerity of our Lives, to the Extent of our Charity, and to the Truth of our Repentance. And all these supported and made perfect by the Merits and Satisfaction of a most Gracious and Merciful Redeemer, who will pity and pardon beyond what we Are able to express or to conceive. But,
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4 thly, And to conclude this Point, The last Device by which the Devil, in these days especially, has endeavoured to hinder our Piety, is, by turning that Zeal into Strifes and Disputes about Religion, which ought to have been employed on the Practice of it.
4 thly, And to conclude this Point, The last Device by which the devil, in these days especially, has endeavoured to hinder our Piety, is, by turning that Zeal into Strifes and Disputes about Religion, which ought to have been employed on the Practice of it.
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For indeed, were we now to enquire what the great demonstration of all our Zeal is, both in the Priests and the People, what other account should we be able to bring back than this, That they are all hot and furious for their several particular Opinions ;
For indeed, were we now to inquire what the great demonstration of all our Zeal is, both in the Priests and the People, what other account should we be able to bring back than this, That they Are all hight and furious for their several particular Opinions;
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but for the Practice of a Gospel-life, for that Devotion, that Charity, that Humility, and Integrity which were once the great Care and Ornament of the Christian Church, these, God knows, are but little regarded by the most of us.
but for the Practice of a Gospel life, for that Devotion, that Charity, that Humility, and Integrity which were once the great Care and Ornament of the Christian Church, these, God knows, Are but little regarded by the most of us.
And by a strange Metamorphosis, Cruelty and Oppression, Falseness and Dissimulation, Deceit and Perjury, all the vilest and most scandalous sins, by the Sacred Power of the Churches Interest, consecrated into Christian and Heroical Virtues. And to compleat the astonishment, the Holy Martyrs and Confessors have been damned to Hell,
And by a strange Metamorphosis, Cruelty and Oppression, Falseness and Dissimulation, Deceit and Perjury, all the Vilest and most scandalous Sins, by the Sacred Power of the Churches Interest, consecrated into Christian and Heroical Virtues. And to complete the astonishment, the Holy Martyrs and Confessors have been damned to Hell,
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I wish I had no occasion to say how prejudicial they have even thus been, and without God's Infinite Mercy, might have been much more to our common Christianity :
I wish I had no occasion to say how prejudicial they have even thus been, and without God's Infinite Mercy, might have been much more to our Common Christianity:
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Whilst by the means of these, not only Schisms and Heresies (and even those too, St. Paul reckons among the works of the flesh, Gal. v. 20. which whoso are guilty of, cannot inherit the kingdom of God ) have crept into the Church; but, Some from these Contests have concluded all our Religion to be uncertain;
While by the means of these, not only Schisms and Heresies (and even those too, Saint Paul reckons among the works of the Flesh, Gal. v. 20. which whoso Are guilty of, cannot inherit the Kingdom of God) have crept into the Church; but, some from these Contests have concluded all our Religion to be uncertain;
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Others, considering the manner how these Controversies have, of late especially, been managed and carried on, have with some colour of reason, been tempted to believe all our Pretences to be only Deceit and Vision ;
Others, considering the manner how these Controversies have, of late especially, been managed and carried on, have with Some colour of reason, been tempted to believe all our Pretences to be only Deceit and Vision;
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Which of the great Articles of Christianity have not our modern disputes call'd in question? It is but a very little while since the Mystery of the Sacred Trinity, and the Glorious Incarnation of the Son of God, have again been struck at, by those who plainly shew they care not what becomes of Christianity, if they cannot make their Popish Heresie prevail with it.
Which of the great Articles of Christianity have not our modern disputes called in question? It is but a very little while since the Mystery of the Sacred Trinity, and the Glorious Incarnation of the Son of God, have again been struck At, by those who plainly show they care not what becomes of Christianity, if they cannot make their Popish Heresy prevail with it.
For if the contradictions, as they say, be indeed as great in these, as 'tis plain they are in that other Mystery, or rather as one of their own great defenders of it truly called it, That MONSTER of Transubstantiation, to which they are compared;
For if the contradictions, as they say, be indeed as great in these, as it's plain they Are in that other Mystery, or rather as one of their own great defenders of it truly called it, That MONSTER of Transubstantiation, to which they Are compared;
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shall I add, and even the fraud and dissimulation which have appear'd in these debates, be a sad evidence how destructive such disputes are of true Piety and Religion. Whilst to lessen an Adversary,
shall I add, and even the fraud and dissimulation which have appeared in these debates, be a sad evidence how destructive such disputes Are of true Piety and Religion. While to lessen an Adversary,
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What shall I say to that Epidemical Vncharitableness that is from hence diffused into the several Parties of Christians ? Whil'st every one seems to reckon his Enemy no better then a Heathen and a Publican ;
What shall I say to that Epidemical Uncharitableness that is from hence diffused into the several Parties of Christians? Whilst every one seems to reckon his Enemy no better then a Heathen and a Publican;
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and having by their uncharitable censures cut him off from the hopes of God's Mercy hereafter, think themselves afterwards disengaged from all obligations even of common humanity towards him now.
and having by their uncharitable censures Cut him off from the hope's of God's Mercy hereafter, think themselves afterwards disengaged from all obligations even of Common humanity towards him now.
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and a truly Orthodox, Catholic, and Apostolic Church: And much less would I be thought hereby to discourage you from being as zealous for the Faith, and as constant in its defence, as both your duty requires,
and a truly Orthodox, Catholic, and Apostolic Church: And much less would I be Thought hereby to discourage you from being as zealous for the Faith, and as constant in its defence, as both your duty requires,
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I speak it, earnestly to beseech and exhort you, even by the Bowels and Mercy of Christ Jesus, that you will be careful to add to your Faith Works: To adorn your holy Profession, by a suitable Conversation:
I speak it, earnestly to beseech and exhort you, even by the Bowels and Mercy of christ jesus, that you will be careful to add to your Faith Works: To adorn your holy Profession, by a suitable Conversation:
So that then to arm our selves against those Artifices by which he is wont to draw us into Sin, we shall need no long search, no laborious enquiry into his particular Temptations. Only let us turn our eyes into our own Souls;
So that then to arm our selves against those Artifices by which he is wont to draw us into since, we shall need no long search, no laborious enquiry into his particular Temptations. Only let us turn our eyes into our own Souls;
And 1 st. It is commonly the first step which the Devil takes towards the leading Men into sin, to perswade them to a Carelesness and Indifference in their duty. Whil'st Men are warm and vigorous in the practice of Piety, zealous of God's Honour,
And 1 Saint. It is commonly the First step which the devil Takes towards the leading Men into since, to persuade them to a Carelessness and Indifference in their duty. Whilst Men Are warm and vigorous in the practice of Piety, zealous of God's Honour,
'tis plain the Enemy can get but very little advantage of us. But if instead of this, we live only in a form of Godliness, and regard not the power of it:
it's plain the Enemy can get but very little advantage of us. But if instead of this, we live only in a from of Godliness, and regard not the power of it:
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but even to lead us into the greatest violations of it, is by the Customs and Opinion of the World. I have before observed what Slaves we are, the very best of us, to these things.
but even to led us into the greatest violations of it, is by the Customs and Opinion of the World. I have before observed what Slaves we Are, the very best of us, to these things.
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They corrupt our Practice, and debauch our very Reason and Vnderstanding. And we may at this day find many things in the practice of mankind, become the praise and accomplishment of a Gentleman, which, were we to examine them by the Rules of the Gospel, would be seen to have no part in the Character of a Christian. And then I need not say how fatally dangerous that must be to lead us into sin, which is able so far to deceive our very Consciences, as not to be thought to carry any guilt or shame in the commission of it.
They corrupt our Practice, and debauch our very Reason and Understanding. And we may At this day find many things in the practice of mankind, become the praise and accomplishment of a Gentleman, which, were we to examine them by the Rules of the Gospel, would be seen to have no part in the Character of a Christian. And then I need not say how fatally dangerous that must be to led us into since, which is able so Far to deceive our very Consciences, as not to be Thought to carry any guilt or shame in the commission of it.
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Art thou sure thou shalt then be in a Capacity of fulfilling it? There is a time when there shall be no more any opportunity for Repentance, tho' we should have otherwise leisure enough for the accomplishing of it.
Art thou sure thou shalt then be in a Capacity of fulfilling it? There is a time when there shall be no more any opportunity for Repentance, though we should have otherwise leisure enough for the accomplishing of it.
And sure, if any such is, the most likely to be that Season, which Wicked Men have lay'd out for their return to their duty, in order to their going on for the present in their evil doings.
And sure, if any such is, the most likely to be that Season, which Wicked Men have laid out for their return to their duty, in order to their going on for the present in their evil doings.
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and to engage them, whil'st they have yet the time, to lay hold upon that Mercy, which it may be they shall hereafter neither have Grace nor Opportunity to implore.
and to engage them, whilst they have yet the time, to lay hold upon that Mercy, which it may be they shall hereafter neither have Grace nor Opportunity to implore.
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but, without more enlargement, will conclude all with the words of the Church. O God, who knowest us to be set in the midst of so many and great dangers, that by reason of the frailty of our Nature we cannot always stand upright:
but, without more enlargement, will conclude all with the words of the Church. O God, who Knowest us to be Set in the midst of so many and great dangers, that by reason of the frailty of our Nature we cannot always stand upright:
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Grant to us such strength and protection, as may support us in all dangers, and carry us through all temptations; through Jesus Christ our Lord. To whom, &c.
Grant to us such strength and protection, as may support us in all dangers, and carry us through all temptations; through jesus christ our Lord. To whom, etc.
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Ye therefore, Beloved, seeing ye know these things before, beware lest ye also being led away with the error of the wicked, fall from your own stedfastness.
You Therefore, beloved, seeing you know these things before, beware lest you also being led away with the error of the wicked, fallen from your own steadfastness.
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And for the understanding of them, we must observe, That the design of St. Peter in this Address to the Christians dispersed abroad among the Jews, and now under great temptations either to corrupt or to abandon that Faith that had once been delivered to them, was to exhort and stir them up to a constant continuance in their Profession,
And for the understanding of them, we must observe, That the Design of Saint Peter in this Address to the Christians dispersed abroad among the jews, and now under great temptations either to corrupt or to abandon that Faith that had once been Delivered to them, was to exhort and stir them up to a constant Continuance in their Profession,
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and not to suffer themselves, whether by the cunning Artifice of Some, or by the open Violence of Others, to be either totally frightned out of their Religion, or to be misled into any false Doctrines, contrary to the Truth and Purity which they had been taught.
and not to suffer themselves, whither by the cunning Artifice of some, or by the open Violence of Others, to be either totally frighted out of their Religion, or to be misled into any false Doctrines, contrary to the Truth and Purity which they had been taught.
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In the beginning of the second Chapter, he speaks of certain false Teachers that were crept in amongst them, and made it their great endeavour by any means to bring in damnable Heresies. And he foresaw that their wicked Industry would be likely to prove but too fatally succesful;
In the beginning of the second Chapter, he speaks of certain false Teachers that were crept in among them, and made it their great endeavour by any means to bring in damnable Heresies. And he foresaw that their wicked Industry would be likely to prove but too fatally successful;
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And in the next Chapter, he goes on to foretel the near approach of those Judgments which our Saviour Christ had so often denounced against the Jews, and in which those complying Christians were in like manner to be involved.
And in the next Chapter, he Goes on to foretell the near approach of those Judgments which our Saviour christ had so often denounced against the jews, and in which those complying Christians were in like manner to be involved.
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Ye therefore, Beloved, seeing ye know these things before, beware lest ye also being led away with the Error of the Wicked, fall from your own stedfastness. But grow in Grace, and in the knowledge of our Lord and Saviour Jesus Christ:
You Therefore, beloved, seeing you know these things before, beware lest you also being led away with the Error of the Wicked, fallen from your own steadfastness. But grow in Grace, and in the knowledge of our Lord and Saviour jesus christ:
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I will shew you, what the true nature of that stedfastness in Religion is, to which our Text here exhorts us. II. By what Motives especially it was, that the Apostle stirr'd up the Christians to whom he wrote,
I will show you, what the true nature of that steadfastness in Religion is, to which our Text Here exhorts us. II By what Motives especially it was, that the Apostle stirred up the Christians to whom he wrote,
How highly both necessary in its self it is ▪ but especially how advantageous to this great End, that we should all of us endeavour what in us lies, to grow in Grace, and in the knowledge of our Lord and Saviour Jesus Christ. And first, I.
How highly both necessary in its self it is ▪ but especially how advantageous to this great End, that we should all of us endeavour what in us lies, to grow in Grace, and in the knowledge of our Lord and Saviour jesus christ. And First, I.
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And he who would go about at all adventures to recommend a perseverance in that Faith, whatever it be, in which a man has been born and bred, without allowing a just enquiry to be made into the Grounds of it,
And he who would go about At all adventures to recommend a perseverance in that Faith, whatever it be, in which a man has been born and bred, without allowing a just enquiry to be made into the Grounds of it,
for a Papist or Socinian to continue all their lives Papist or Socinian, no less than for One of the Church of England to be firm and stedfast to the Faith and Communion of it.
for a Papist or Socinian to continue all their lives Papist or Socinian, no less than for One of the Church of England to be firm and steadfast to the Faith and Communion of it.
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This is an Error so much the rather to be remarked on this occasion, in that a daily experience sadly shows us at once, both the danger and easiness of such a mistake.
This is an Error so much the rather to be remarked on this occasion, in that a daily experience sadly shows us At once, both the danger and easiness of such a mistake.
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It is a strange perverseness in some men, that they make it no less than a mortal sin to have any doubts, though never so reasonable, of any the least Doctrine they have once been taught to profess.
It is a strange perverseness in Some men, that they make it no less than a Mortal since to have any doubts, though never so reasonable, of any the least Doctrine they have once been taught to profess.
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And there is hardly an Immorality so heinous and provoking, so contrary to the Honour of God, and so destructive of Salvation, which their Spiritual Guides will not sooner overpass, than such a Scruple.
And there is hardly an Immorality so heinous and provoking, so contrary to the Honour of God, and so destructive of Salvation, which their Spiritual Guides will not sooner overpass, than such a Scruple.
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Insomuch, that by the express Order of the Church which I am now speaking of, 'tis made a part of mens solemn reception into their Communion, the very condition of being admitted into a state of Proselytism with them, not only to abjure for the present, all those Tenets which they are pleased to call Heretical, but also to imprecate upon their heads all the miseries of Eternal Torments, if ever they suffer themselves BY ANY OCCASION OR ARGUMENTS WHATSOEVER, to be hereafter better instructed.
Insomuch, that by the express Order of the Church which I am now speaking of, it's made a part of men's solemn reception into their Communion, the very condition of being admitted into a state of Proselytism with them, not only to abjure for the present, all those Tenets which they Are pleased to call Heretical, but also to imprecate upon their Heads all the misery's of Eternal Torments, if ever they suffer themselves BY ANY OCCASION OR ARGUMENTS WHATSOEVER, to be hereafter better instructed.
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And what wretched effects it has upon the minds of those unfortunate, deluded men, that have once suffered themselves to be thus engaged, appears in this;
And what wretched effects it has upon the minds of those unfortunate, deluded men, that have once suffered themselves to be thus engaged, appears in this;
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To avoid such an unhappy Obstinacy as this, and be constant in our Religion upon such rational Grounds as may justifie us before God and Man, from the charge of a pertinacious firmness, we may please to observe these following directions.
To avoid such an unhappy Obstinacy as this, and be constant in our Religion upon such rational Grounds as may justify us before God and Man, from the charge of a pertinacious firmness, we may please to observe these following directions.
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His Creed must be founded on some better Authority than a bare Credulity. And 'twill be a very useless Plea at the last day, that a man believed as his Church believed, when he might have had the opportunity of a better information, should he chance by so doing, to live and dye in a damnable Heresie ;
His Creed must be founded on Some better authority than a bore Credulity. And it'll be a very useless Plea At the last day, that a man believed as his Church believed, when he might have had the opportunity of a better information, should he chance by so doing, to live and die in a damnable Heresy;
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But he that believes with knowledg, because he is clearly and evidently perswaded that it is the Truth, need never fear either the danger or imputation of such an Obstinacy,
But he that believes with knowledge, Because he is clearly and evidently persuaded that it is the Truth, need never Fear either the danger or imputation of such an Obstinacy,
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If, for instance, a Member of the Church of England reads in his Bible those express words of the Second Commandment, Thou shalt not make to thy self any graven Image, nor the likeness of any thing that is in Heaven above, &c. Thou shalt not Bow down to it, nor Worship it ;
If, for instance, a Member of the Church of England reads in his bible those express words of the Second Commandment, Thou shalt not make to thy self any graved Image, nor the likeness of any thing that is in Heaven above, etc. Thou shalt not Bow down to it, nor Worship it;
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If he looks forward to the History of the New Testament, and there in the Institution of the Blessed Eucharist sees those words, Drink ye ALL of this, in as plain and legible Characters,
If he looks forward to the History of the New Testament, and there in the Institution of the Blessed Eucharist sees those words, Drink you ALL of this, in as plain and legible Characters,
and thereupon resolves never to be prevailed upon, either to Bow down himself before an Image, or to give up his Right to the Cup as well as to the Bread in that Holy Sacrament, whatever glosses may be made,
and thereupon resolves never to be prevailed upon, either to Bow down himself before an Image, or to give up his Right to the Cup as well as to the Bred in that Holy Sacrament, whatever Glosses may be made,
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'Tis evident that such a Firmness as this, cannot be called Obstinacy, unless these Scriptures be no longer the Word of God, or that no longer a Principle of Scripture, that in matters of plain and undoubted Command, we are to obey God rather than man.
It's evident that such a Firmness as this, cannot be called Obstinacy, unless these Scriptures be no longer the Word of God, or that no longer a Principle of Scripture, that in matters of plain and undoubted Command, we Are to obey God rather than man.
but that such Knowledg will certainly secure us against the charge and danger of Obstinacy. But because all points in debate are not thus Evident, but on the contrary many are not a little obscure;
but that such Knowledge will Certainly secure us against the charge and danger of Obstinacy. But Because all points in debate Are not thus Evident, but on the contrary many Are not a little Obscure;
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neither rashly to censure those who are otherwise minded, nor obstinately to resolve never to change our Opinion, if we should perhaps be hereafter convinced that we ought to do so.
neither rashly to censure those who Are otherwise minded, nor obstinately to resolve never to change our Opinion, if we should perhaps be hereafter convinced that we ought to do so.
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Now in order hereunto, it is not necessary that a Man should either fluctuate in his present Faith, or not be firmly persuaded that he shall never see any reason to forsake it.
Now in order hereunto, it is not necessary that a Man should either fluctuate in his present Faith, or not be firmly persuaded that he shall never see any reason to forsake it.
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It is sufficient to take off the imputation of obstinacy, that our stedfastness be such as not to exclude either a readiness of being better informed, if that be possible;
It is sufficient to take off the imputation of obstinacy, that our steadfastness be such as not to exclude either a readiness of being better informed, if that be possible;
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He who is thus disposed in his mind at all times to receive instruction, and never presumes rashly to condemn any one that is thus in like manner disposed, however otherwise disagreeing in Opinion from Him;
He who is thus disposed in his mind At all times to receive instruction, and never Presumest rashly to condemn any one that is thus in like manner disposed, however otherwise disagreeing in Opinion from Him;
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need never fear that his firmness is any other than that Wise and Christian stedfastness which our Text requires, not such an obstinacy as both that and we most justly detest and condemn.
need never Fear that his firmness is any other than that Wise and Christian steadfastness which our Text requires, not such an obstinacy as both that and we most justly detest and condemn.
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But here then we must look to the other extreme, and take heed, lest for fear of being perversly constant to our Faith, we fall into a weak and criminal Instability. To prevent this, these three things may be consider'd: 1 st. That we carefully avoid all Vnworthy Motives of changing our Religion. 2 dly, That we be not too apt to entertain an ill Opinion of it. 3 dly, That if any Arguments shall at any time be brought against it that may deserve our considering;
But Here then we must look to the other extreme, and take heed, lest for Fear of being perversely constant to our Faith, we fallen into a weak and criminal Instability. To prevent this, these three things may be considered: 1 Saint. That we carefully avoid all Unworthy Motives of changing our Religion. 2 dly, That we be not too apt to entertain an ill Opinion of it. 3 dly, That if any Arguments shall At any time be brought against it that may deserve our considering;
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It is very sad to consider what unchristian means are made use of by some persons to propagate their Religion: And a Man need almost no other assurance that it cannot be from God, than to see the Professors of it pursue such methods for the promoting of its Interest, as most certainly never came down from above.
It is very sad to Consider what unchristian means Are made use of by Some Persons to propagate their Religion: And a Man need almost no other assurance that it cannot be from God, than to see the Professors of it pursue such methods for the promoting of its Interest, as most Certainly never Come down from above.
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or an Honourable Title, will quickly appear a more infallible mark of the true Church, than any that Scripture or Antiquity can furnish to the contrary.
or an Honourable Title, will quickly appear a more infallible mark of the true Church, than any that Scripture or Antiquity can furnish to the contrary.
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And it shall be none of the Prophets nor his Churches fault, if all the Horrors and Miseries of this present life be not employ'd against us, in charity, to prevent our falling into the Everlasting Punishments of the next.
And it shall be none of the prophets nor his Churches fault, if all the Horrors and Misery's of this present life be not employed against us, in charity, to prevent our falling into the Everlasting Punishments of the next.
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The Truth is, I am ashamed to recount what unworthy means some have not been ashamed to make use of to promote their Religion, and draw us away from our stedfastness.
The Truth is, I am ashamed to recount what unworthy means Some have not been ashamed to make use of to promote their Religion, and draw us away from our steadfastness.
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Now he that shall be so unhappy as to suffer himself by any of these motives, which a constant Man might and ought to have overcome, to be seduced from the right Faith;
Now he that shall be so unhappy as to suffer himself by any of these motives, which a constant Man might and ought to have overcome, to be seduced from the right Faith;
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it is certainly a great Weakness on the other, to be affrighted at every shadow of an Argument, and to put it in the power of every little Disputer to prejudice us against our Religion, because one who is its professed Enemy, rails against it,
it is Certainly a great Weakness on the other, to be affrighted At every shadow of an Argument, and to put it in the power of every little Disputer to prejudice us against our Religion, Because one who is its professed Enemy, rails against it,
thô he saw himself upon plain and even Ground, because a bold and fanciful man is very positive that 'tis a precipice. And doubtless that Man is no less to be pitied, that is frighted for fear he should be in the wrong,
though he saw himself upon plain and even Ground, Because a bold and fanciful man is very positive that it's a precipice. And doubtless that Man is no less to be pitied, that is frighted for Fear he should be in the wrong,
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In a word, That our Church had no being before Luther, every Article of whose Faith is founded upon the Authority of the Holy Scriptures, and has been professed in all Ages of the Church from the Apostles to this day;
In a word, That our Church had no being before Luther, every Article of whose Faith is founded upon the authority of the Holy Scriptures, and has been professed in all Ages of the Church from the Apostles to this day;
3 dly, That if at any time any Arguments should be offer'd to us that may deserve our regard, we then be sure to give them that due and wise Examination that we ought to do.
3 dly, That if At any time any Arguments should be offered to us that may deserve our regard, we then be sure to give them that due and wise Examination that we ought to do.
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It is a very great Weakness, and indeed a very great fault in many persons, that if at any time they begin to doubt in their belief of any part of their Faith which they have been taught to profess, they presently abandon their own Guides, and run for satisfaction to those who are the professed Enemies of their Religion. From henceforth they hear nothing but what is ill of their Church ;
It is a very great Weakness, and indeed a very great fault in many Persons, that if At any time they begin to doubt in their belief of any part of their Faith which they have been taught to profess, they presently abandon their own Guides, and run for satisfaction to those who Are the professed Enemies of their Religion. From henceforth they hear nothing but what is ill of their Church;
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Nor are they such as those that we either say, or believe may be saved, notwithstanding the errors and corruptions of that Church with which they Communicate.
Nor Are they such as those that we either say, or believe may be saved, notwithstanding the errors and corruptions of that Church with which they Communicate.
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He that will make a safe change from one Religion to another, must not think it enough to enquire into one or two points, and having received a satisfaction in them, embrace all the rest at a venture for their sakes;
He that will make a safe change from one Religion to Another, must not think it enough to inquire into one or two points, and having received a satisfaction in them, embrace all the rest At a venture for their sakes;
He must enquire, not only whether the Church of which he is at present a Member, be not mistaken in some points, it may be there is no Church in the World that is absolutely free from all kind of Error;
He must inquire, not only whither the Church of which he is At present a Member, be not mistaken in Some points, it may be there is no Church in the World that is absolutely free from all kind of Error;
When this is done, the greatest difficulty will still remain, to examine with the same diligence every Article of that other Church to which he is tempted:
When this is done, the greatest difficulty will still remain, to examine with the same diligence every Article of that other Church to which he is tempted:
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If there he should find the most part well, yet so that there are but any One or Two things so Erroneous as to oblige him to profess what he thinks to be false, or to practice what is unlawful, even this will be sufficient to hinder him from reconciling himself to it.
If there he should find the most part well, yet so that there Are but any One or Two things so Erroneous as to oblige him to profess what he thinks to be false, or to practice what is unlawful, even this will be sufficient to hinder him from reconciling himself to it.
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no desire that the Truth should be on this side, rather than on that: In short, nothing must be omitted, whereby he might reasonably have got a better Information.
no desire that the Truth should be on this side, rather than on that: In short, nothing must be omitted, whereby he might reasonably have god a better Information.
He who falls away from his first Faith on any lesser convicton than this, can never excuse himself from a criminal lightness in a matter of such concern.
He who falls away from his First Faith on any lesser Conviction than this, can never excuse himself from a criminal lightness in a matter of such concern.
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And for him that sincerely does this, I shall, for my part, be content that he should leave the Church of England, whenever he can be thus convinced that any other,
And for him that sincerely does this, I shall, for my part, be content that he should leave the Church of England, whenever he can be thus convinced that any other,
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That they both understood their danger, and were expresly forewarn'd by his Epistle how careful it would behove them to be, to arm themselves against it:
That they both understood their danger, and were expressly forewarned by his Epistle how careful it would behove them to be, to arm themselves against it:
And doubtless it is not only a great security, but ought to be also a great engagement to such a vigilance, to be thus expresly forewarned of our danger.
And doubtless it is not only a great security, but ought to be also a great engagement to such a vigilance, to be thus expressly forewarned of our danger.
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And he who either neglecting or despising the Admonition, suffers himself to be seduced from his own stedfastness, must certainly be utterly inexcusable both in the sight of God and Man for his Inconstancy.
And he who either neglecting or despising the Admonition, suffers himself to be seduced from his own steadfastness, must Certainly be utterly inexcusable both in the sighed of God and Man for his Inconstancy.
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But that which will aggravate this neglect yet much more, is the consideration of those Motives by which the Apostle here cautions them to Beware, and which therefore I must lay a little more distinctly before you.
But that which will aggravate this neglect yet much more, is the consideration of those Motives by which the Apostle Here cautions them to Beware, and which Therefore I must lay a little more distinctly before you.
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as of the motives they used to draw them from their stedfastness. There are, it may be, scarce any two things in the World, the weakness and corruption of Man's Nature consider'd, more apt to seduce,
as of the motives they used to draw them from their steadfastness. There Are, it may be, scarce any two things in the World, the weakness and corruption of Man's Nature considered, more apt to seduce,
The Christians to whom he wrote, were under some trial and persecution for the Faith of Christ, and these Hereticks who chiefly provided for the ease and quiet of this present life, had found out a remedy against that danger too.
The Christians to whom he wrote, were under Some trial and persecution for the Faith of christ, and these Heretics who chiefly provided for the ease and quiet of this present life, had found out a remedy against that danger too.
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And therefore no wonder if our Apostle thought himself highly concern'd amidst all these dangers, to exhort them to beware, lest being led away with the error of the wicked, they should fall from their own stedfastness.
And Therefore no wonder if our Apostle Thought himself highly concerned amid all these dangers, to exhort them to beware, lest being led away with the error of the wicked, they should fallen from their own steadfastness.
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But now, if as we have seen their dangers, so we shall also consider the Arguments which the Apostle here urges to confirm their Constancy, we shall be forced to acknowledge them to be such,
But now, if as we have seen their dangers, so we shall also Consider the Arguments which the Apostle Here urges to confirm their Constancy, we shall be forced to acknowledge them to be such,
he must be a strange sort of Christian indeed, whom such considerations can prevail with to fall from his stedfastness, and hardly worth the while for any Church to get or to preserve.
he must be a strange sort of Christian indeed, whom such considerations can prevail with to fallen from his steadfastness, and hardly worth the while for any Church to get or to preserve.
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and enlarge the Borders of the Church of England, yet I must confess, that I am so little concern'd for such Members as these, that on the contrary I could almost wish that all those who will not be perswaded to live Christianly in our Communion, would be so kind to us as to live Vnchristianly out of it, rather than in it, The loss of Ten thousand such Proselytes would only lessen our number, but neither our Honour nor our Interest ;
and enlarge the Borders of the Church of England, yet I must confess, that I am so little concerned for such Members as these, that on the contrary I could almost wish that all those who will not be persuaded to live Christianly in our Communion, would be so kind to us as to live Unchristianly out of it, rather than in it, The loss of Ten thousand such Proselytes would only lessen our number, but neither our Honour nor our Interest;
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Those who would draw us away from our stedfastness to the true Catholic Faith, would bring in dangerous, I am unwilling with the Apostle to say damnable Heresies, in the stead of it.
Those who would draw us away from our steadfastness to the true Catholic Faith, would bring in dangerous, I am unwilling with the Apostle to say damnable Heresies, in the stead of it.
who have been taught to damn us as Heretics and Schismatics, and to value themselves upon the score of their own pretended Catholicism, if they are otherwise sincere in that Faith which they profess,
who have been taught to damn us as Heretics and Schismatics, and to valve themselves upon the score of their own pretended Catholicism, if they Are otherwise sincere in that Faith which they profess,
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and repent them truly of their sins, but especially of their uncharitableness to those that differ from them, may, through the extraordinary mercy of God, be saved, notwithstanding such their Errors. But for us, who know their delusions;
and Repent them truly of their Sins, but especially of their uncharitableness to those that differ from them, may, through the extraordinary mercy of God, be saved, notwithstanding such their Errors. But for us, who know their delusions;
should we forsake our Truth, and go over to them, that little Argument so often used on these occasions, That we confess men may be saved in their Church, but that they utterly deny they can be so in Ours, and therefore that it is better to be on theirs, i. e.
should we forsake our Truth, and go over to them, that little Argument so often used on these occasions, That we confess men may be saved in their Church, but that they utterly deny they can be so in Ours, and Therefore that it is better to be on theirs, i. e.
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2 dly. A second Motive which our Apostle here offers to engage us to such a constancy, will arise from the consideration of the exceeding great punishment that shall be the consequence of such an Apostacy.
2 dly. A second Motive which our Apostle Here offers to engage us to such a constancy, will arise from the consideration of the exceeding great punishment that shall be the consequence of such an Apostasy.
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Now that in this case was so much the more to be consider'd, in that the punishment which St. Peter here speaks of, was to fall upon them even in this present world.
Now that in this case was so much the more to be considered, in that the punishment which Saint Peter Here speaks of, was to fallen upon them even in this present world.
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The Prophecies of Christ for the Destruction of the Jews being now just ready to be accomplish'd, and in which the Apostatizing Christians were also to be involved.
The Prophecies of christ for the Destruction of the jews being now just ready to be accomplished, and in which the Apostatizing Christians were also to be involved.
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But however, I neither have, nor would desire to have any such prospect with reference to the Seducers and their Proselytes in our days, whose Conversion, tho' I heartily wish,
But however, I neither have, nor would desire to have any such prospect with Referente to the Seducers and their Proselytes in our days, whose Conversion, though I heartily wish,
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yet certainly the Argument ought never the less to be consider'd, because it respects only the Miseries of another life. There is more than enough in the consideration of Eternal Torments, to move the most indifferent person both to consider,
yet Certainly the Argument ought never the less to be considered, Because it respects only the Misery's of Another life. There is more than enough in the consideration of Eternal Torments, to move the most indifferent person both to Consider,
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and thereby not only loses his title to all the Joys and Glories of Heaven, but exchanges them for a dreadful Portion of Fire and Brimstone for ever. Blessed Saviour!
and thereby not only loses his title to all the Joys and Glories of Heaven, but exchanges them for a dreadful Portion of Fire and Brimstone for ever. Blessed Saviour!
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What is there in all those little Enjoyments men here pursue with so much greediness, that for the sake of them We should deny Thee, and that Faith which must save us when we appear before thee in Judgment ! Behold!
What is there in all those little Enjoyments men Here pursue with so much greediness, that for the sake of them We should deny Thee, and that Faith which must save us when we appear before thee in Judgement! Behold!
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And what then will all these Interests and Advantages avail us? What profit shall we then have, tho' we could have gain'd the whole World, when we shall have lost our own Souls for the doing of it? How will it then please us, that we have renounc'd our Faith to preserve those little Enjoyments that are now no more;
And what then will all these Interests and Advantages avail us? What profit shall we then have, though we could have gained the Whole World, when we shall have lost our own Souls for the doing of it? How will it then please us, that we have renounced our Faith to preserve those little Enjoyments that Are now no more;
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but the sad punishment of the soul Apostacy to which they have tempted us, will continue for ever? Certainly, were the complying Hypocrite but capable of reflecting what shall be the end of his Apostacy ;
but the sad punishment of the soul Apostasy to which they have tempted us, will continue for ever? Certainly, were the complying Hypocrite but capable of reflecting what shall be the end of his Apostasy;
could he but once think with the Prophet, Who can dwell with everlasting burnings? he would need no other motive to convince him of the folly of such Courtly compliance, and to keep him from falling away from his own stedfastness.
could he but once think with the Prophet, Who can dwell with everlasting burnings? he would need no other motive to convince him of the folly of such Courtly compliance, and to keep him from falling away from his own steadfastness.
We have seen the sad, the unspeakable, and what is yet more, the eternal misery of him that falls from his stedfastness. Could I now represent to you the as infinite Reward of the constant Christian ;
We have seen the sad, the unspeakable, and what is yet more, the Eternal misery of him that falls from his steadfastness. Could I now represent to you the as infinite Reward of the constant Christian;
what an illustrious Crown of Glory shall adorn his triumphant Head to all Eternity: I might then hope to have fully accomplish'd the design of this Exhortation, and to have effectually secured you against falling away from your stedfastness.
what an illustrious Crown of Glory shall adorn his triumphant Head to all Eternity: I might then hope to have Fully accomplished the Design of this Exhortation, and to have effectually secured you against falling away from your steadfastness.
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That its Excellency so far surpasses whatever experience we can pretend to of any felicity in this life, that we cannot so much as found upon it any tolerable apprehensions of the Joys and Glories of the other.
That its Excellency so Far Surpasses whatever experience we can pretend to of any felicity in this life, that we cannot so much as found upon it any tolerable apprehensions of the Joys and Glories of the other.
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How highly necessary in its self, but especially how advantageous to this great end it is, that we should all of us endeavour what in us lies, To grow in Grace, and in the Knowledg of our Lord and Saviour Jesus Christ ?
How highly necessary in its self, but especially how advantageous to this great end it is, that we should all of us endeavour what in us lies, To grow in Grace, and in the Knowledge of our Lord and Saviour jesus christ?
That we should seriously endeavour according to our several opportunities, to encrease every day in our Knowledg and Vnderstanding of the Gospel of Christ,
That we should seriously endeavour according to our several opportunities, to increase every day in our Knowledge and Understanding of the Gospel of christ,
His Knowledg will teach him what is the right way, and the Grace of God rooted in his heart, will establish him, that no unworthy Considerations shall ever be able to draw him aside from it.
His Knowledge will teach him what is the right Way, and the Grace of God rooted in his heart, will establish him, that no unworthy Considerations shall ever be able to draw him aside from it.
1. For what concerns the former of these, Knowledg, he must understand but very little of the true Spirit of Christianity, that is not able at the first sight to discover the illusion of those false Teachers, that are at present the most busie amongst us.
1. For what concerns the former of these, Knowledge, he must understand but very little of the true Spirit of Christianity, that is not able At the First sighed to discover the illusion of those false Teachers, that Are At present the most busy among us.
and make it a matter of conscience to root out and destroy from off the earth, all those that differ from them? The very foundation of whose Religion consists in a Maxim of the most detestable uncharitableness, That all must be damned that are not of their Persuasion?
and make it a matter of conscience to root out and destroy from off the earth, all those that differ from them? The very Foundation of whose Religion consists in a Maxim of the most detestable uncharitableness, That all must be damned that Are not of their Persuasion?
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And esteem the true Character of a thorough-pac'd Believer to be, to believe not only without any just grounds, but even contrary to the common Sense and Reason of mankind.
And esteem the true Character of a thoroughpaced Believer to be, to believe not only without any just grounds, but even contrary to the Common Sense and Reason of mankind.
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a Religion that requires the greatest plainness and simplicity in all our words and actions. And can those be Christians who are wholly made up of Fraud and Dissimulation ;
a Religion that requires the greatest plainness and simplicity in all our words and actions. And can those be Christians who Are wholly made up of Fraud and Dissimulation;
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and teach men to address their Prayers more frequently through the Merits and Intercession of their new Advocates, to whose Patronage they have committed themselves,
and teach men to address their Prayers more frequently through the Merits and Intercession of their new Advocates, to whose Patronage they have committed themselves,
These false Prophets set up their Images in every Church, and bow down to the work of their hands. For this end they consecrate them with many Abominations.
These false prophets Set up their Images in every Church, and bow down to the work of their hands. For this end they consecrate them with many Abominations.
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And however some think fit to dissemble it, yet others speak it boldly out, as the Doctrine of their Church, That the very same Religious Worship is to be given to the Cross of Christ, that is paid to Him that suffered upon it.
And however Some think fit to dissemble it, yet Others speak it boldly out, as the Doctrine of their Church, That the very same Religious Worship is to be given to the Cross of christ, that is paid to Him that suffered upon it.
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to look upon Heaven to be but an equal recompence of their Piety; nay, yet more, that they may live so as to make God a Debtor to them beyond all the Glories of Eternity, and to merit a Crown both for themselves and others.
to look upon Heaven to be but an equal recompense of their Piety; nay, yet more, that they may live so as to make God a Debtor to them beyond all the Glories of Eternity, and to merit a Crown both for themselves and Others.
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that they are, I know not how, converted into the very Natural Substance of Christ's Body and Blood. That he was not offered up once for all, but is here again as truly offered as ever he was upon the Cross :
that they Are, I know not how, converted into the very Natural Substance of Christ's Body and Blood. That he was not offered up once for all, but is Here again as truly offered as ever he was upon the Cross:
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Thus you see how very little a Knowlege of our Lord and his Religion will suffice to show that there cannot be any just cause for any one to forsake the Communion of our Church, to plunge himself into such an abyss of Error and Superstition as this.
Thus you see how very little a Knowledge of our Lord and his Religion will suffice to show that there cannot be any just cause for any one to forsake the Communion of our Church, to plunge himself into such an abyss of Error and Superstition as this.
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Let the Seducer display all the seeming advantages of such a change. Let him with his Master the Devil set us up upon the high mountain of our own vain imaginations.
Let the Seducer display all the seeming advantages of such a change. Let him with his Master the devil Set us up upon the high mountain of our own vain Imaginations.
This will convince us, that there can be no true honour in dissembling a mans conscience, and prostituting his Soul, his Religion, and his God, to a little present advantage.
This will convince us, that there can be no true honour in dissembling a men conscience, and prostituting his Soul, his Religion, and his God, to a little present advantage.
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In a word, That the favour of the greatest Monarch is not worth the purchasing, if to obtain that, we must lose the favour of God for ever. Let him shift the Scene ;
In a word, That the favour of the greatest Monarch is not worth the purchasing, if to obtain that, we must loose the favour of God for ever. Let him shift the Scene;
and whose Counsel it is, that when all is done, shall stand. That if he pleases to protect us, 'tis not all their malice that can do us the least injury.
and whose Counsel it is, that when all is done, shall stand. That if he Pleases to Pact us, it's not all their malice that can do us the least injury.
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they regarded neither the Majesty of the King, nor the Threats of his fiery furnace : They told him plainly, That they were not careful to please him in that matter;
they regarded neither the Majesty of the King, nor the Treats of his fiery furnace: They told him plainly, That they were not careful to please him in that matter;
they have overcome all the fiery darts of the Devil, whilst that Blessed Saviour who first gave the Command, has ever since inspired his followers with strength and resolution to fulfil it;
they have overcome all the fiery darts of the devil, while that Blessed Saviour who First gave the Command, has ever since inspired his followers with strength and resolution to fulfil it;
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and God knows both their Religion and their Arguments are but too much adapted to our Passions and our Interests, and may therefore be but too likely to prevail upon us.
and God knows both their Religion and their Arguments Are but too much adapted to our Passion and our Interests, and may Therefore be but too likely to prevail upon us.
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and I am very confident the choice is not difficult. I shall finish all with those words of our Blessed Master, Matt. x. 32. and which indeed is the sum of all I am now exhorting you to.
and I am very confident the choice is not difficult. I shall finish all with those words of our Blessed Master, Matt. x. 32. and which indeed is the sum of all I am now exhorting you to.
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so if we look into the foregoing Chapter, we shall find that he had been not long before sent down from Jerusalem to Caesarea, by the chief Captain, Claudius Lysias, upon a discovery that had been made to him of certain Jews who had bound themselves under a great Curse, not to Eat nor Drink till they had slain Him.
so if we look into the foregoing Chapter, we shall find that he had been not long before sent down from Jerusalem to Caesarea, by the chief Captain, Claudius Lysias, upon a discovery that had been made to him of certain jews who had bound themselves under a great Curse, not to Eat nor Drink till they had slave Him.
It was none of the least instances of the blind and furious zeal of those men for their Religion, that as they thought themselves disengaged even from all the Common Offices of Humanity to those that were not of the same Country and Opinion with themselves;
It was none of the least instances of the blind and furious zeal of those men for their Religion, that as they Thought themselves disengaged even from all the Common Offices of Humanity to those that were not of the same Country and Opinion with themselves;
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so here they look'd upon it to be a piece of merit, a doing of God service, by any the most base and treacherous means that could be imagined, to persecute and destroy this Holy Man, meerly for having Apostatized from it.
so Here they looked upon it to be a piece of merit, a doing of God service, by any the most base and treacherous means that could be imagined, to persecute and destroy this Holy Man, merely for having Apostatized from it.
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All these, as they rendred him a most useful and blessed Instrument of propagating the Gospel, so did they in proportion mark him out as a peculiar object of their Rage.
All these, as they rendered him a most useful and blessed Instrument of propagating the Gospel, so did they in proportion mark him out as a peculiar Object of their Rage.
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But the Providence of God was not to be overcome by the malice and wickedness of Men. And our Blessed Lord, who so wonderfully called him to his work, did not cease as wonderfully to protect and defend him in it:
But the Providence of God was not to be overcome by the malice and wickedness of Men. And our Blessed Lord, who so wonderfully called him to his work, did not cease as wonderfully to Pact and defend him in it:
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In this state was our Apostle when Felix sent for Him to hear what he could say concerning the Faith or Gospel of Christ. What the particulars of that Sermon were which upon this occasion he made to Him, we are not certainly informed.
In this state was our Apostle when Felix sent for Him to hear what he could say Concerning the Faith or Gospel of christ. What the particulars of that Sermon were which upon this occasion he made to Him, we Are not Certainly informed.
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But the sum of it is recorded in the Words of my Text, viz. That it was of Righteousness, Temperance, and the Judgment to come: And those proposed to him in so plain and powerful a manner, that he was not able to dissemble the impression it made upon him,
But the sum of it is recorded in the Words of my Text, viz. That it was of Righteousness, Temperance, and the Judgement to come: And those proposed to him in so plain and powerful a manner, that he was not able to dissemble the impression it made upon him,
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and guilty in a more particular manner, as I shall presently shew, of those very crimes against which the Apostle here particularly inveighs; but a Heathen too:
and guilty in a more particular manner, as I shall presently show, of those very crimes against which the Apostle Here particularly inveighs; but a Heathen too:
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A Man utterly unacquainted not only with the Doctrine of Christ, verse 24. but also with the profession of the Jews, vers. 22. 2 dly, That to this man St. Paul proposes the Doctrine of a Future Judgment, and that dreadful punishment which by consequence should hereafter be pronounced against sinners, not by way of Authority, or as a Revelation which the Gospel had made to the World;
A Man utterly unacquainted not only with the Doctrine of christ, verse 24. but also with the profession of the jews, vers. 22. 2 dly, That to this man Saint Paul proposes the Doctrine of a Future Judgement, and that dreadful punishment which by consequence should hereafter be pronounced against Sinners, not by Way of authority, or as a Revelation which the Gospel had made to the World;
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He reason'd, says my Text, before him, of the great obligations that lye upon Men to live justly and soberly, and of the severe enquiry that shall one day pass upon all of us,
He reasoned, Says my Text, before him, of the great obligations that lie upon Men to live justly and soberly, and of the severe enquiry that shall one day pass upon all of us,
And then taking of our Text under these Considerations, I suppose I shall pursue the most proper design of it, in discoursing to you on these four points:
And then taking of our Text under these Considerations, I suppose I shall pursue the most proper Design of it, in discoursing to you on these four points:
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I st. That the Doctrine of a Judgement to come, is so highly reasonable, that the greatest Infidel must be forced to confess the probability of it. II dly, That if there be a Judgment to come, and a future state of rewards and punishments, it cannot be doubted but that those who live wickedly now, shall then be in a most wretched and deplorable condition. III dly, That however sinners may pretend to dissemble their belief of this,
I Saint. That the Doctrine of a Judgement to come, is so highly reasonable, that the greatest Infidel must be forced to confess the probability of it. II dly, That if there be a Judgement to come, and a future state of rewards and punishments, it cannot be doubted but that those who live wickedly now, shall then be in a most wretched and deplorable condition. III dly, That however Sinners may pretend to dissemble their belief of this,
But before I enter upon these Particulars, there is one thing which I cannot but observe with reference to those other points mention'd in the Text, as part of St. Paul 's Discourse before Felix, Righteousness and Temperance: And the Application whereof may serve to reproach the Complaisance of too many of his Successors among us in the Gospel ;
But before I enter upon these Particulars, there is one thing which I cannot but observe with Referente to those other points mentioned in the Text, as part of Saint Paul is Discourse before Felix, Righteousness and Temperance: And the Application whereof may serve to reproach the Complaisance of too many of his Successors among us in the Gospel;
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whose tenderness in reproving the Vices of Great Men, and sometimes even their connivance at them, do's but very illy agree either with that great Obligation which our Holy profession lays upon us,
whose tenderness in reproving the Vices of Great Men, and sometime even their connivance At them, do's but very illy agree either with that great Obligation which our Holy profession lays upon us,
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It is the Character which Historians have given us of this Felix, That he was a man, who, in his Government, managed his Power with all the Violence and Injustice that can possibly be imagined;
It is the Character which Historians have given us of this Felix, That he was a man, who, in his Government, managed his Power with all the Violence and Injustice that can possibly be imagined;
and breaking through all the Ties of Justice and Continence, had, by the help of one Simon a Magician, gain'd the Affections of Drusilla, the Wife of Azis, King of the Emisseni and lived in a state of Adultery with her.
and breaking through all the Ties of justice and Continence, had, by the help of one Simon a Magician, gained the Affections of Drusilla, the Wife of Azis, King of the Emisseni and lived in a state of Adultery with her.
Verse 2. Instead of Applauding the great quietness which the people enjoy'd under his government, and the very worthy deeds that had been done by his providence, to call him to repent of his Rapine and Cruelty ;
Verse 2. Instead of Applauding the great quietness which the people enjoyed under his government, and the very worthy Deeds that had been done by his providence, to call him to Repent of his Rapine and Cruelty;
of his Intemperance and Adultery: and this too in the presence of that very Woman whom he much loved, and for whose sake he had done so many vile things;
of his Intemperance and Adultery: and this too in the presence of that very Woman whom he much loved, and for whose sake he had done so many vile things;
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and therefore did not address himself after the manner of those who are more afraid of offending Men, than of displeasing God, and of disparaging their Character. He knew the Doctrine to be seasonable to Felix ;
and Therefore did not address himself After the manner of those who Are more afraid of offending Men, than of displeasing God, and of disparaging their Character. He knew the Doctrine to be seasonable to Felix;
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and he knew nothing so fit to reason of before him, as of Righteousness, Temperance, and the Judgment to come. And had we but the same honest Courage and Indifference that he had, we should speak, not only with the same freedom that he did;
and he knew nothing so fit to reason of before him, as of Righteousness, Temperance, and the Judgement to come. And had we but the same honest Courage and Indifference that he had, we should speak, not only with the same freedom that he did;
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And poor and despicable as we are thought by many, yet in the power of that Divine Truth which we are sent to preach to the World, make the greatest Sinners tremble to think, That for all these things God will bring them to judgment.
And poor and despicable as we Are Thought by many, yet in the power of that Divine Truth which we Are sent to preach to the World, make the greatest Sinners tremble to think, That for all these things God will bring them to judgement.
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In pursuance of which Point, it is not my Design to shew what Grounds the Holy Scriptures give us for the belief of a future Judgment, which we all of us every day profess as an Article of our Faith, and therefore cannot be supposed any of us to doubt of it.
In pursuance of which Point, it is not my Design to show what Grounds the Holy Scriptures give us for the belief of a future Judgement, which we all of us every day profess as an Article of our Faith, and Therefore cannot be supposed any of us to doubt of it.
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What else do we meet with almost throughout the New Testament, but Exhortations to live well upon this Ground, That God has appointed a day in which he will judge the world in righteousness: Acts xvii. 31. That we must all stand before the Judgment-seat of Christ, Rom. xiv. 10.
What Else do we meet with almost throughout the New Testament, but Exhortations to live well upon this Ground, That God has appointed a day in which he will judge the world in righteousness: Acts xvii. 31. That we must all stand before the Judgment seat of christ, Rom. xiv. 10.
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What Revelation has there ever been more clearly made, I do not say than this, That there shall be a final Judgment, but of the manner and Circumstances of it? How the Trumpets shall sound, and the dead arise,
What Revelation has there ever been more clearly made, I do not say than this, That there shall be a final Judgement, but of the manner and circumstances of it? How the Trumpets shall found, and the dead arise,
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And which indeed God has in Mercy kept up from us, that so we might always live in Apprehension of that, which we can never tell how soon it may arrive.
And which indeed God has in Mercy kept up from us, that so we might always live in Apprehension of that, which we can never tell how soon it may arrive.
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And shew them that, whether they will believe us in other things, or no, yet here at least they cannot with any reason doubt of the Truth of our Doctrine;
And show them that, whither they will believe us in other things, or no, yet Here At lest they cannot with any reason doubt of the Truth of our Doctrine;
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And indeed in this Sceptical Age, in which we now live, it may not, for ought I know, be altogether unseasonable, to argue sometimes with Men upon their own Principles. To shew them, that Religion is not a contrivance of State Policy, nor the effect of Priest-craft. That when we discourse of another World after this,
And indeed in this Sceptical Age, in which we now live, it may not, for ought I know, be altogether unseasonable, to argue sometime with Men upon their own Principles. To show them, that Religion is not a contrivance of State Policy, nor the Effect of Priestcraft. That when we discourse of Another World After this,
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we do not alarm Mens minds with false Fears, and ungrounded Terros, but speak to them a Truth which the very Gentiles themselves have universally acknowledged;
we do not alarm Men's minds with false Fears, and ungrounded Terros, but speak to them a Truth which the very Gentiles themselves have universally acknowledged;
or contemplate the Dispensations of God's Providence in the affairs of the World without, they both speak to us this great Truth, That God will bring us to Judgment.
or contemplate the Dispensations of God's Providence in the affairs of the World without, they both speak to us this great Truth, That God will bring us to Judgement.
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than this of a Judgment to come? This we may see illustrated not only in the flights of their Poets, in the Harangues of their Orators, in the Dictates of their Philosophers ;
than this of a Judgement to come? This we may see illustrated not only in the flights of their Poets, in the Harangues of their Orators, in the Dictates of their Philosophers;
But as Tertullian well observes, even in their common Conversation, in which Men usually the most speak according to their Natural impressions, they still testified the same belief:
But as Tertullian well observes, even in their Common Conversation, in which Men usually the most speak according to their Natural impressions, they still testified the same belief:
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by commending themselves and their Cause to God, when they could find no remedy or relief from Men, they plainly shew'd it to be a principle rooted in their very Natures, That there is a God who sees and observes what passes here below;
by commending themselves and their Cause to God, when they could find no remedy or relief from Men, they plainly showed it to be a principle rooted in their very Nature's, That there is a God who sees and observes what passes Here below;
how clearly and peremptorily they have deliver'd themselves as to this Point of a Judgment to come. But thus much I suppose I may take the liberty to conclude from what I have already in General observed;
how clearly and peremptorily they have Delivered themselves as to this Point of a Judgement to come. But thus much I suppose I may take the liberty to conclude from what I have already in General observed;
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even upon the meer Principles of Nature, to be very highly probable, which the Gentiles themselves, without the help of any Divine Revelation, have so firmly and universally received.
even upon the mere Principles of Nature, to be very highly probable, which the Gentiles themselves, without the help of any Divine Revelation, have so firmly and universally received.
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2 dly, If we consider the Nature of our own Souls within us, we shall find a Conscience, even in the most wicked Men, that will plainly bear witness to this great Truth.
2 dly, If we Consider the Nature of our own Souls within us, we shall find a Conscience, even in the most wicked Men, that will plainly bear witness to this great Truth.
but does moreover check, or encourage us, according as what we have done is either Good or Evil. Now upon this Sentence which our Consciences here pass upon all our Actions, we find either a pleasure, and confidence, and satisfaction if we have done well;
but does moreover check, or encourage us, according as what we have done is either Good or Evil. Now upon this Sentence which our Consciences Here pass upon all our Actions, we find either a pleasure, and confidence, and satisfaction if we have done well;
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And what is all this but a plain Evidence planted in our very Nature, to keep us in a continual expectation of some account to be given of our Actions in another World, beyond what is done in this.
And what is all this but a plain Evidence planted in our very Nature, to keep us in a continual expectation of Some account to be given of our Actions in Another World, beyond what is done in this.
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When the long Series of our present Lives shall be reviewed, and our Consciences, now our Judges, then become Witnesses, and give Testimony for or against us, according as we have done either Good or Evil.
When the long Series of our present Lives shall be reviewed, and our Consciences, now our Judges, then become Witnesses, and give Testimony for or against us, according as we have done either Good or Evil.
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But that which will be a yet farther Confirmation of this Argument is, That the nearer we approach to our latter End, still the more Powerful and Vigorous are these impressions of our own Consciences upon our Souls.
But that which will be a yet farther Confirmation of this Argument is, That the nearer we approach to our latter End, still the more Powerful and Vigorous Are these impressions of our own Consciences upon our Souls.
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and by consequence is passed all apprehension of any farther inquest in this Life, more than he did at the time of his commission of them? Whilst the Good and Vertuous man embraces Death with such a Quiet and Composure, and oftentimes with such a sensible Joy and Satisfaction,
and by consequence is passed all apprehension of any farther inquest in this Life, more than he did At the time of his commission of them? While the Good and Virtuous man embraces Death with such a Quiet and Composure, and oftentimes with such a sensible Joy and Satisfaction,
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This certainly can be nothing else but a still more sensible evidence of the Belief of a Judgment to come, rooted in our very Natures, and that there is to be a Restitution of rewards and Punishments in another Life, besides what is made to our Actions in this ▪
This Certainly can be nothing Else but a still more sensible evidence of the Belief of a Judgement to come, rooted in our very Nature's, and that there is to be a Restitution of rewards and Punishments in Another Life, beside what is made to our Actions in this ▪
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3. To all which if we add, 3 dly, The farther strength that will be given to this Principle, from the Consideration of the present Irregular Dispensations of God's Providence, as they seem to us, in this World, to oblige us to expect some Judgment in the Other; I do not see what the greatest Sceptick can have to oppose against so firm and clear a Demonstration of it.
3. To all which if we add, 3 dly, The farther strength that will be given to this Principle, from the Consideration of the present Irregular Dispensations of God's Providence, as they seem to us, in this World, to oblige us to expect Some Judgement in the Other; I do not see what the greatest Sceptic can have to oppose against so firm and clear a Demonstration of it.
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It is, I presume, agreed among all sorts of Persons that admit the Being of a God, that as he is the Author of all Perfections in all other things, so he can have nothing Defective, or Imperfect in Himself. That as this World was not at first made by Chance and Fortune, but by a most Wise, and Good, and Powerful God ;
It is, I presume, agreed among all sorts of Persons that admit the Being of a God, that as he is the Author of all Perfections in all other things, so he can have nothing Defective, or Imperfect in Himself. That as this World was not At First made by Chance and Fortune, but by a most Wise, and Good, and Powerful God;
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But if he be so, and if this World be indeed subject to the Guidance of his Providence, then We must of necessity acknowledg a Judgment to come. It being plain, that as the Affairs of men are order'd in this Present World, they shew but very little sign of an exact Justice and Goodness in the Administration of them.
But if he be so, and if this World be indeed Subject to the Guidance of his Providence, then We must of necessity acknowledge a Judgement to come. It being plain, that as the Affairs of men Are ordered in this Present World, they show but very little Signen of an exact justice and goodness in the Administration of them.
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Seeing then we cannot with any reason doubt either that there is a God, or that this God is Just, or that his Providence does indeed superintend over the Affairs of the World ;
Seeing then we cannot with any reason doubt either that there is a God, or that this God is Just, or that his Providence does indeed superintend over the Affairs of the World;
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It must remain, that neither can we with any reason doubt, but that there is to be a Judgment to come, in which God will make a perfect Demonstration of his Goodness and Justice to every man according to what he has done in the Body, and of which our Consciences, as we have before shown, shall then render a most exact account. Which being so;
It must remain, that neither can we with any reason doubt, but that there is to be a Judgement to come, in which God will make a perfect Demonstration of his goodness and justice to every man according to what he has done in the Body, and of which our Consciences, as we have before shown, shall then render a most exact account. Which being so;
yet may this be very well Reconcilable with his Justice, both because he may have other excellent Ends, to serve by such an Irregularity, and for that he has yet an Opportunity remaining in his hands, abundantly to recompence all the sufferings of the One, and to Punish all the Wickedness of the Other. And instead of concluding from these Promiscuous events now, that God is not Just, or does not regard the Affairs of this World ;
yet may this be very well Reconcilable with his justice, both Because he may have other excellent Ends, to serve by such an Irregularity, and for that he has yet an Opportunity remaining in his hands, abundantly to recompense all the sufferings of the One, and to punish all the Wickedness of the Other. And instead of concluding from these Promiscuous events now, that God is not Just, or does not regard the Affairs of this World;
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I have already shown that we ought rather to infer, That this Life is only a State of Tryal, that the great time of Retribution remains in another World,
I have already shown that we ought rather to infer, That this Life is only a State of Trial, that the great time of Retribution remains in Another World,
when all these Irregularities shall be set right, and the Goodness, the Justice, the Power of God be made known in a most severe and exact Sentence which shall then pass upon every man, in the day when he shall judge the World in Righteousness.
when all these Irregularities shall be Set right, and the goodness, the justice, the Power of God be made known in a most severe and exact Sentence which shall then pass upon every man, in the day when he shall judge the World in Righteousness.
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How then shall the Judge of all the Earth do right? Or what is there more remaining whereby to justify God in his doings, who thus apparently connives at Sinners ;
How then shall the Judge of all the Earth do right? Or what is there more remaining whereby to justify God in his doings, who thus apparently connives At Sinners;
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It remains therefore, that as certainly as that God is Just, and therefore must some time or other render to every man according to his works, the Sinner shall one day receive a dreadful Sentence of Horror and Misery from that God, neither whose Knowledge he can escape,
It remains Therefore, that as Certainly as that God is Just, and Therefore must Some time or other render to every man according to his works, the Sinner shall one day receive a dreadful Sentence of Horror and Misery from that God, neither whose Knowledge he can escape,
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But now what or how great that Punishment is which remains for Sinners in the other World, this is what we cannot pretend by any Natural way of Reasoning precisely to define.
But now what or how great that Punishment is which remains for Sinners in the other World, this is what we cannot pretend by any Natural Way of Reasoning precisely to define.
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I st. That it must be some very great Punishment which a long Life of Sin and Impiety, and that too heightned with all the Aggravating Circumstances of being committed against Knowledge, against the checks of our Consciences to the contrary, it may be against Vows and Resolutions of doing better;
I Saint. That it must be Some very great Punishment which a long Life of since and Impiety, and that too heightened with all the Aggravating circumstances of being committed against Knowledge, against the Checks of our Consciences to the contrary, it may be against Vows and Resolutions of doing better;
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having neither any dependance on the Body, nor being exposed to any of those Casualties that are the Causes of the Corruption of all other things which we see Decay and Perish here;
having neither any dependence on the Body, nor being exposed to any of those Casualties that Are the Causes of the Corruption of all other things which we see Decay and Perish Here;
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We may, I think, have some cause to fear, whether our Souls being capable of an Eternal existence, the Puishment also which in that last Judgment they shall be doom'd to, may not be for all Eternity.
We may, I think, have Some cause to Fear, whither our Souls being capable of an Eternal existence, the Punishment also which in that last Judgement they shall be doomed to, may not be for all Eternity.
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And indeed, However Wicked men may endeavour to dissemble their Belief of these things, and live so as if they truly did not give the least credit to them,
And indeed, However Wicked men may endeavour to dissemble their Belief of these things, and live so as if they truly did not give the least credit to them,
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Men may pretend to outbrave Hell and Eternity at a distance, may laugh at our Discourses concerning another World, and the Judgment that is to pass on all our Actions in it;
Men may pretend to outbrave Hell and Eternity At a distance, may laugh At our Discourses Concerning Another World, and the Judgement that is to pass on all our Actions in it;
and if not to believe a Heaven, yet at least to fear a Hell. Atheism and Profaneness are things that pass well enough while there is no great cause to reflect on the danger of them:
and if not to believe a Heaven, yet At least to Fear a Hell. Atheism and Profaneness Are things that pass well enough while there is no great cause to reflect on the danger of them:
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They awake as Men out of a deep sleep, and too late begin, if not to convince themselves that there is a Judgment to come, yet to tremble with horror, lest perhaps there should be One. But alas!
They awake as Men out of a deep sleep, and too late begin, if not to convince themselves that there is a Judgement to come, yet to tremble with horror, lest perhaps there should be One. But alas!
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What is for the most part the consequence of these Terrors? Is it even now at least to fit and prepare themselves for it? No, They are afraid of a future judgment, and cannot endure the thoughts of it;
What is for the most part the consequence of these Terrors? Is it even now At least to fit and prepare themselves for it? No, They Are afraid of a future judgement, and cannot endure the thoughts of it;
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IV thly, That the use they make of these reasonings concerning a Judgment to come, is not to bring themselves thereby to a repentance of their Evil-doings ;
IV thly, That the use they make of these reasonings Concerning a Judgement to come, is not to bring themselves thereby to a Repentance of their Evil-doings;
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There is not perhaps any one thing in the World that ruins more Souls, than this unhappy Method so common with most sinners, of still putting off the business of Religion to a more convenient season. They cannot endure the thoughts of another World, and that Judgment which we must every one of us undergo in it;
There is not perhaps any one thing in the World that ruins more Souls, than this unhappy Method so Common with most Sinners, of still putting off the business of Religion to a more convenient season. They cannot endure the thoughts of Another World, and that Judgement which we must every one of us undergo in it;
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On the contrary, I am apt to think the greatest part of Sinners go on in their sins now, with a confidence and resolution of repenting some time or other:
On the contrary, I am apt to think the greatest part of Sinners go on in their Sins now, with a confidence and resolution of repenting Some time or other:
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I shall not need to say how unreasonable such a procrastination is, even upon those Principles of Natural Reason on which I have hitherto proceeded in the managing of this great Argument. For if we have so much reason as we have seen, to believe that there is to be a Judgment to come, in which we must render a strict account of all our Actions;
I shall not need to say how unreasonable such a procrastination is, even upon those Principles of Natural Reason on which I have hitherto proceeded in the managing of this great Argument. For if we have so much reason as we have seen, to believe that there is to be a Judgement to come, in which we must render a strict account of all our Actions;
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and every days experience convinces us of the shortness and uncertainty of our present life, and the little depend•nce we can make upon it for the time to come:
and every days experience convinces us of the shortness and uncertainty of our present life, and the little depend•nce we can make upon it for the time to come:
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or any hopes of Happiness hereafter, but only by acting in such a manner, and putting our selves in such a state, that we need not be either ashamed to live, or afraid to die:
or any hope's of Happiness hereafter, but only by acting in such a manner, and putting our selves in such a state, that we need not be either ashamed to live, or afraid to die:
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and no longer continue in those sins which are our torment now, and which, should we chance to die ere we have repented of them, will prove our ruin for ever.
and no longer continue in those Sins which Are our torment now, and which, should we chance to die ere we have repented of them, will prove our ruin for ever.
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And all this the very light of reason, and the dictates of natural Conscience speak to us to call us to repentance, and to convince us of the Danger and Vnreasonableness of the least delaying of it.
And all this the very Light of reason, and the dictates of natural Conscience speak to us to call us to Repentance, and to convince us of the Danger and Unreasonableness of the least delaying of it.
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And I shall not need to say how much our Religion has discovered to us, to make the sinner tremble at the apprehension of that dreadful Inquest, which the best Christian cannot think of without amazement.
And I shall not need to say how much our Religion has discovered to us, to make the sinner tremble At the apprehension of that dreadful Inquest, which the best Christian cannot think of without amazement.
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as to be able to endure the Horrors of that day, when the end of all things being come, the World its self shall begin to tremble and fall into its ancient Chaos. When the sun,
as to be able to endure the Horrors of that day, when the end of all things being come, the World its self shall begin to tremble and fallen into its ancient Chaos. When the sun,
How shall we then Curse our Sins, that have brought us into this desperate, lost estate? And too late begin to consider the wisdom of those happy men, who have been persuaded timely to think of,
How shall we then Curse our Sins, that have brought us into this desperate, lost estate? And too late begin to Consider the Wisdom of those happy men, who have been persuaded timely to think of,
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And now when all these, and infinitely more terrors than I am able to express, are included in that one thought of the judgment to come ; tell me O wretched sinner!
And now when all these, and infinitely more terrors than I am able to express, Are included in that one Thought of the judgement to come; tell me Oh wretched sinner!
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Canst thou hear me reasoning this day before thee of these things, and not tremble at the Apprehension of them? And if the very thoughts of a judgment to come, be thus dreadful to thee now, canst thou yet think thy self unconcern'd to provide against that time,
Canst thou hear me reasoning this day before thee of these things, and not tremble At the Apprehension of them? And if the very thoughts of a judgement to come, be thus dreadful to thee now, Canst thou yet think thy self unconcerned to provide against that time,
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And that great day, so dreadful to the unprepared sinner, shall be to us a day of joy and triumph with all Saints, Which God of his mercy grant it may be to every one of us,
And that great day, so dreadful to the unprepared sinner, shall be to us a day of joy and triumph with all Saints, Which God of his mercy grant it may be to every one of us,
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OF THE CAUSES OF Mens Delaying their Repentance. A SERMON Preached before the QUEEN AT WHITE-HALL, Febr. 27. 1689. Being the Third Wednesday in Lent. ACTS XXIV. 25. — Felix trembled;
OF THE CAUSES OF Mens Delaying their Repentance. A SERMON Preached before the QUEEN AT WHITEHALL, February 27. 1689. Being the Third Wednesday in Lent. ACTS XXIV. 25. — Felix trembled;
IN which Words we have the result of St. Paul 's Discourse before Felix, concerning the future Judgment, and the Punishments that should one day be pronounced against sinners in it.
IN which Words we have the result of Saint Paul is Discourse before Felix, Concerning the future Judgement, and the Punishments that should one day be pronounced against Sinners in it.
It was the usual method of St. Paul in Preaching the Gospel of Christ, in the first place to awaken mens fears, by declaring to them the terrors of a future state, and the strict account that we must one day render to God of all our Actions;
It was the usual method of Saint Paul in Preaching the Gospel of christ, in the First place to awaken men's fears, by declaring to them the terrors of a future state, and the strict account that we must one day render to God of all our Actions;
that so being full of Horror at the apprehension of their danger, they might become the better disposed to hearken to those means he was afterwards to propose to them, whereby to secure them against it.
that so being full of Horror At the apprehension of their danger, they might become the better disposed to harken to those means he was afterwards to propose to them, whereby to secure them against it.
And now who would not hope for some good effect from so fair and promising a beginning? And that the next thing we should have heard of, should have been some such question to St. Paul, as the Jews once made on the like occasion to St. Peter and the other Apostles, Acts ii. 37. Men and Brethren, what shall we do? This one might reasonably have been expected should have been the result of his Terror. But alas!
And now who would not hope for Some good Effect from so fair and promising a beginning? And that the next thing we should have herd of, should have been Some such question to Saint Paul, as the jews once made on the like occasion to Saint Peter and the other Apostles, Acts ii. 37. Men and Brothers, what shall we do? This one might reasonably have been expected should have been the result of his Terror. But alas!
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He trembled to think what his condition there should be, and very probably he might intend that he would sometime or other very seriously consider how he was prepared against it.
He trembled to think what his condition there should be, and very probably he might intend that he would sometime or other very seriously Consider how he was prepared against it.
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That the Knowledg which we have, and the belief which we profess of a Judgment to come, were so efficacious to our amendment, that we none of us needed to be called upon, no longer to defer it,
That the Knowledge which we have, and the belief which we profess of a Judgement to come, were so efficacious to our amendment, that we none of us needed to be called upon, no longer to defer it,
than to reason a while of this great and dangerous neglect? To enquire into the Causes which move so many thus to delay their Repentance, and to offer some effectual Arguments that may convince you of the unreasonableness of it.
than to reason a while of this great and dangerous neglect? To inquire into the Causes which move so many thus to Delay their Repentance, and to offer Some effectual Arguments that may convince you of the unreasonableness of it.
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And this is the design of my present Discourse, wherein I shall First, Enquire into the Causes that move so many to delay their Repentance, and be still putting off their provision for another World, to some more convenient season. And Secondly, shall shew the Danger of so doing:
And this is the Design of my present Discourse, wherein I shall First, Inquire into the Causes that move so many to Delay their Repentance, and be still putting off their provision for Another World, to Some more convenient season. And Secondly, shall show the Danger of so doing:
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And by both endeavour, what I can, to engage every one that now hears Me, to a timely, a speedy, or rather to speak more properly, to a present Repentance. And
And by both endeavour, what I can, to engage every one that now hears Me, to a timely, a speedy, or rather to speak more properly, to a present Repentance. And
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I st. Of the Causes that move so many to delay their Repentance ; and be still putting off their provision for another World to some more Convenient Season.
I Saint. Of the Causes that move so many to Delay their Repentance; and be still putting off their provision for Another World to Some more Convenient Season.
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To Establish their Health, and to Improve their Fortunes, and add still new degrees to their Honours and Dignities. Only the Happiness of the other World, that they seem to look upon as hardly worth their Care ▪ They leave it as a thing, that it will be time enough to provide for when they begin to come nearer to it;
To Establish their Health, and to Improve their Fortune's, and add still new Degrees to their Honours and Dignities. Only the Happiness of the other World, that they seem to look upon as hardly worth their Care ▪ They leave it as a thing, that it will be time enough to provide for when they begin to come nearer to it;
And now what can be more unreasonable than such an Incogitancy? To spend all our thoughts and our endeavours, upon a few Temporal pursuits, that have neither worth nor duration to recommend them to our desires;
And now what can be more unreasonable than such an Incogitancy? To spend all our thoughts and our endeavours, upon a few Temporal pursuits, that have neither worth nor duration to recommend them to our Desires;
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A State of Everlasting Happiness if we do Well, but of Eternal Punishment if we continue to do Ill, there might then be some Excuse for such a neglect.
A State of Everlasting Happiness if we do Well, but of Eternal Punishment if we continue to do Ill, there might then be Some Excuse for such a neglect.
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And yet, even in this Case too, we ought to be very sure there was no such thing as another World, before we could reasonably give over the thoughts of it.
And yet, even in this Case too, we ought to be very sure there was no such thing as Another World, before we could reasonably give over the thoughts of it.
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He that lives well, and denies himself some part of that Liberty, he would otherwise indulge himself now, out of the fear and apprehension of another Life that is to come, does at the most run but the little hazard of living a more Reserved and Innocent sort of Life than he needed to have done,
He that lives well, and Denies himself Some part of that Liberty, he would otherwise indulge himself now, out of the Fear and apprehension of Another Life that is to come, does At the most run but the little hazard of living a more Reserved and Innocent sort of Life than he needed to have done,
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Whereas he that confidently presumes there is no such thing as a Future State, and so neglects to provide for it, should it chance to be otherwise, must be for ever Miserable, without all possible means to reform his Error.
Whereas he that confidently Presumest there is no such thing as a Future State, and so neglects to provide for it, should it chance to be otherwise, must be for ever Miserable, without all possible means to reform his Error.
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That if they chance to be caught away in the midst of their sins, as they see thousands are every day before their eyes, they shall then be doom'd to the wretched sentence of Everlasting Fire prepared for the Devil and his Angels ;
That if they chance to be caught away in the midst of their Sins, as they see thousands Are every day before their eyes, they shall then be doomed to the wretched sentence of Everlasting Fire prepared for the devil and his Angels;
For 1 st. Not to say any thing now to those wise men of the world, who laugh at all our discourse of another life after this, and of an account to be given of all our Actions before a Divine Tribunal ;
For 1 Saint. Not to say any thing now to those wise men of the world, who laugh At all our discourse of Another life After this, and of an account to be given of all our Actions before a Divine Tribunal;
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who acknowledging a future Judgment, and an Eternal Reward for those that do well, yet extinguish in great measure all the flames of Hell-fire, and allow of little or no danger for those that do ill.
who acknowledging a future Judgement, and an Eternal Reward for those that do well, yet extinguish in great measure all the flames of Hell-fire, and allow of little or no danger for those that do ill.
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They suppose that the worst that can happen to them, if they should chance to be overtaken in their sins, is but to lose their Portion in the Joys of Heaven, and be for ever annihilated ;
They suppose that the worst that can happen to them, if they should chance to be overtaken in their Sins, is but to loose their Portion in the Joys of Heaven, and be for ever annihilated;
But yet still, methinks, since they confess that there is such a place as Heaven, and that there shall be an enjoyment of Honour and Glory there to all Eternity, for those who at that day shall be found worthy of it;
But yet still, methinks, since they confess that there is such a place as Heaven, and that there shall be an enjoyment of Honour and Glory there to all Eternity, for those who At that day shall be found worthy of it;
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and it cannot be denied, but that the greatest part of Christians have and do believe that the wicked shall not cease to be, but on the contrary, for ever continue in a state of Misery, which neither any tongue can express, nor any thought conceive;
and it cannot be denied, but that the greatest part of Christians have and do believe that the wicked shall not cease to be, but on the contrary, for ever continue in a state of Misery, which neither any tongue can express, nor any Thought conceive;
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and 'tis certain there are many passages in the Sacred Writ, that seem very much to favour this apprehension, indeed that cannot without violence be detorted to any other signification;
and it's certain there Are many passages in the Sacred Writ, that seem very much to favour this apprehension, indeed that cannot without violence be detorted to any other signification;
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It must certainly be the wisest course, not to be too secure in their own sense, but whether they believe the Torments of the Damn'd to be Eternal or no,
It must Certainly be the Wisest course, not to be too secure in their own sense, but whither they believe the Torments of the Damned to be Eternal or no,
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Another sort of men there are, who by their mistaken Notions of Christianity, have very much contributed to lessen their Opinion concerning the necessity of Repentance, that I do not say have utterly corrupted the very nature and practice of it, I mean the Casuists and Confessors of the Church of Rome.
another sort of men there Are, who by their mistaken Notions of Christianity, have very much contributed to lessen their Opinion Concerning the necessity of Repentance, that I do not say have utterly corrupted the very nature and practice of it, I mean the Casuists and Confessors of the Church of Rome.
It is a Point commonly disputed among these men, what the precise time is, in which men are bound by the Law of God to Repent ? There have been some of them indeed so severe,
It is a Point commonly disputed among these men, what the precise time is, in which men Are bound by the Law of God to repent? There have been Some of them indeed so severe,
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But the common Opinion is, that this is only to be understood of the external and ritual Repentance of the Church, which consists in Confessing and Receiving the Holy Sacrament ;
But the Common Opinion is, that this is only to be understood of the external and ritual Repentance of the Church, which consists in Confessing and Receiving the Holy Sacrament;
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but that for the true, inward Repentance, the precise time in which the sinner is bound by the commandment of God to be contrite for his sins, is the imminent Article of a Natural or Violent Death.
but that for the true, inward Repentance, the precise time in which the sinner is bound by the Commandment of God to be contrite for his Sins, is the imminent Article of a Natural or Violent Death.
Insomuch, that some of them doubt not to say, That even for a man to resolve to defer his Repentance, and refuse to Repent for a certain time, is but a Venial Sin ;
Insomuch, that Some of them doubt not to say, That even for a man to resolve to defer his Repentance, and refuse to repent for a certain time, is but a Venial since;
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for when they do come to the time that they think it necessary to put it in practice, even then they find out so many other Artifices to elude the sincere performance of it, that they who do all which they require of them,
for when they do come to the time that they think it necessary to put it in practice, even then they find out so many other Artifices to elude the sincere performance of it, that they who do all which they require of them,
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What else can we make of the allow'd practise of that Church, upon Confession of Sins, and an imperfect Contrition for them, to admit them to Absolution ;
What Else can we make of the allowed practise of that Church, upon Confessi of Sins, and an imperfect Contrition for them, to admit them to Absolution;
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though at the same time they are so far from doing it, that it may be they do not themselves believe that ever they shall make good such their Resolution? And that too,
though At the same time they Are so Far from doing it, that it may be they do not themselves believe that ever they shall make good such their Resolution? And that too,
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by Consecrated Garments, and Priviledg'd Fraternities: and the End of all which, is what I am now complaing of, to make men careless and negligent in the discharge of that Piety that God requires of them;
by Consecrated Garments, and Privileged Fraternities: and the End of all which, is what I am now complaing of, to make men careless and negligent in the discharge of that Piety that God requires of them;
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But these are not yet all, who by their mistaken Notions of some of the Doctrines of Christianity, have been but too much encouraged to neglect the practise of a Christian life: Others there are,
But these Are not yet all, who by their mistaken Notions of Some of the Doctrines of Christianity, have been but too much encouraged to neglect the practise of a Christian life: Others there Are,
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Of the slavery of the Will, and its incapacity to do any thing as to the business of our Future state without that special Grace of God, which if men have,
Of the slavery of the Will, and its incapacity to do any thing as to the business of our Future state without that special Grace of God, which if men have,
and which God does not afford indifferently to All those to whom the Gospel is preach'd, but to such only as he intends thereby to bring to Faith and Repentance first,
and which God does not afford indifferently to All those to whom the Gospel is preached, but to such only as he intends thereby to bring to Faith and Repentance First,
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and then to Salvation. Now not to dispute with any one the Truth of all these Points, when wisely and soberly stated according to the Authority of the Holy Scripture ;
and then to Salvation. Now not to dispute with any one the Truth of all these Points, when wisely and soberly stated according to the authority of the Holy Scripture;
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that which I say, is this, That all these, and the like Principles, are apt to mislead Ignorant and Wicked Men, who are not very well instructed in the true notion and understanding of them, to a neglect of their duty ;
that which I say, is this, That all these, and the like Principles, Are apt to mislead Ignorant and Wicked Men, who Are not very well instructed in the true notion and understanding of them, to a neglect of their duty;
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Many are the ways, and Gracious and Excellent the Methods whereby He calls and invites us to Repentance. And if we accept the Invitation, we need not question but that we shall most certainly receive the pardon of our Sins through the Blood of Christ. But then this is not the Question,
Many Are the ways, and Gracious and Excellent the Methods whereby He calls and invites us to Repentance. And if we accept the Invitation, we need not question but that we shall most Certainly receive the pardon of our Sins through the Blood of christ. But then this is not the Question,
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if with Felix in the Text, we still put off our Consciences to a more convenient season, and at last die in our sins without ever repenting of them, God will not then turn his Mercy into Judgment;
if with Felix in the Text, we still put off our Consciences to a more convenient season, and At last die in our Sins without ever repenting of them, God will not then turn his Mercy into Judgement;
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and therefore no wonder if we find the generality of Men so little care to set about a work that is so hard and discouraging to the most resolute Undertakers of it.
and Therefore no wonder if we find the generality of Men so little care to Set about a work that is so hard and discouraging to the most resolute Undertakers of it.
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Will it become ever the more easie for their deferring of it? Nay, but on the contrary, I shall hereafter shew, that the longer it is deferr'd, the harder it will prove to us.
Will it become ever the more easy for their deferring of it? Nay, but on the contrary, I shall hereafter show, that the longer it is deferred, the harder it will prove to us.
and why therefore may not we be so too? Though I will not say that none who have put off the business of their Repentance to the last, have ever gone to Heaven;
and why Therefore may not we be so too? Though I will not say that none who have put off the business of their Repentance to the last, have ever gone to Heaven;
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I do not remember in all the Holy Scripture more than One Instance of the Salvation of a dying Penitent, and that so extraordinary in all its Circumstances, that it cannot with any reason be made a Precedent by us for the likes Hopes;
I do not Remember in all the Holy Scripture more than One Instance of the Salvation of a dying Penitent, and that so extraordinary in all its circumstances, that it cannot with any reason be made a Precedent by us for the likes Hope's;
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In short, He that delays his Repentance upon this prospect, that he may do it hereafter as well as now, ought first to have very well consider'd these two things. 1 st, Is he sure that he shall live to that time which he so warily allots to this great work? For if he be not,
In short, He that delays his Repentance upon this prospect, that he may do it hereafter as well as now, ought First to have very well considered these two things. 1 Saint, Is he sure that he shall live to that time which he so warily allots to this great work? For if he be not,
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but certainly, if they have any thoughts at all of their Future state, and do indeed believe a Judgment to come, such dangers as these cannot chuse but amaze them;
but Certainly, if they have any thoughts At all of their Future state, and do indeed believe a Judgement to come, such dangers as these cannot choose but amaze them;
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and their disquiets at the Apprehension, that by thus deferring their Repentance they may possibly lose their Souls for ever, infinitely outweigh whatever Pleasures they can in the mean time propose to themselves, by going on a little longer in their Wickedness.
and their disquiets At the Apprehension, that by thus deferring their Repentance they may possibly loose their Souls for ever, infinitely outweigh whatever Pleasures they can in the mean time propose to themselves, by going on a little longer in their Wickedness.
There is something in the Nature of Sin so fatally bewitching to us, that if once we suffer our selves to be overcome with the Habit of it, 'tis after that, one of the hardest things in the World to recover our liberty,
There is something in the Nature of since so fatally bewitching to us, that if once we suffer our selves to be overcome with the Habit of it, it's After that, one of the Hardest things in the World to recover our liberty,
and prevent our selves from being altogether hardned by the deceitfulness of it. He that committeth sin, says our Saviour Christ, is the servant of sin.
and prevent our selves from being altogether hardened by the deceitfulness of it. He that Committeth since, Says our Saviour christ, is the servant of since.
I do not in the least question, but that we are all of us sufficiently convinced of the reasonableness of what I have now been inforcing, of setting immediately about our duty:
I do not in the least question, but that we Are all of us sufficiently convinced of the reasonableness of what I have now been enforcing, of setting immediately about our duty:
and may give us some cause to fear whether we may not be but too likely still to continue in the same careless and impenitent state for the time to come.
and may give us Some cause to Fear whither we may not be but too likely still to continue in the same careless and impenitent state for the time to come.
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'tis not an easie thing for a Man to break through all these difficulties, and resolve to save his Soul whatever censures or troubles he encounters for the so doing.
it's not an easy thing for a Man to break through all these difficulties, and resolve to save his Soul whatever censures or Troubles he encounters for the so doing.
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as much flatter'd themselves with these Projects, as We do now, and are therefore in vain lamenting their mad Security in the Concern of their Salvation.
as much flattered themselves with these Projects, as We do now, and Are Therefore in vain lamenting their mad Security in the Concern of their Salvation.
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But this I must needs say, a greater provocation there cannot be given to God Almighty to cut us off in the midst of our years, and deprive us of that opportunity we so presumptuously set out for to repent in,
But this I must needs say, a greater provocation there cannot be given to God Almighty to Cut us off in the midst of our Years, and deprive us of that opportunity we so presumptuously Set out for to Repent in,
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and could be certain we should arrive to that Time we thus lay out for the business of Religion. Yet how are we sure that we shall not then be altogether as unwilling,
and could be certain we should arrive to that Time we thus lay out for the business of Religion. Yet how Are we sure that we shall not then be altogether as unwilling,
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1 st, If we consider our selves only upon the Common principles of Nature, without reflecting upon the Grace of God, without which yet we can do nothing as to the Business of our Duty ;
1 Saint, If we Consider our selves only upon the Common principles of Nature, without reflecting upon the Grace of God, without which yet we can do nothing as to the Business of our Duty;
2 dly, But then, secondly: If we examine this matter according to the Principles of Christianity, these will shew a yet greater improbability of our repenting hereafter, than at the present.
2 dly, But then, secondly: If we examine this matter according to the Principles of Christianity, these will show a yet greater improbability of our repenting hereafter, than At the present.
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so by refusing and resisting the Motions of the Holy Spirit, God withdraws his hand, and lessens his Grace, and it may be at last totally deprives Men of it.
so by refusing and resisting the Motions of the Holy Spirit, God withdraws his hand, and lessens his Grace, and it may be At last totally deprives Men of it.
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The truth is, I cannot but think that such Persons as these, who not only continue in the Commissions of sin, but project and contrive for the continuing in it;
The truth is, I cannot but think that such Persons as these, who not only continue in the Commissions of since, but project and contrive for the Continuing in it;
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and therefore put off the Time of their Repentance as a work that may be well enough done hereafter, do in effect despise the Holy Spirit of God, and trample under foot that Grace which should have led them to Repentance. And it must certainly be a most daring Presumption in any Sinner, to think, that notwithstanding such a provocation, God will yet attend his leisure,
and Therefore put off the Time of their Repentance as a work that may be well enough done hereafter, do in Effect despise the Holy Spirit of God, and trample under foot that Grace which should have led them to Repentance. And it must Certainly be a most daring Presumption in any Sinner, to think, that notwithstanding such a provocation, God will yet attend his leisure,
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and by consequence, that there is none of us, to whom he has not offer'd such a measure of his Grace, as might enable him to fulfil his Duty, in order thereunto,
and by consequence, that there is none of us, to whom he has not offered such a measure of his Grace, as might enable him to fulfil his Duty, in order thereunto,
and no longer go on to expose our immortal souls to such desperate hazards, as 'tis plain from all these Considerations we do, every day that we neglect to provide for Eternity !
and no longer go on to expose our immortal Souls to such desperate hazards, as it's plain from all these Considerations we do, every day that we neglect to provide for Eternity!
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That we are yet on this side Hell, and may if we please, by our speedy Repentance, still prevent those Judgments which our former Impenitence has but too justly deserved.
That we Are yet on this side Hell, and may if we please, by our speedy Repentance, still prevent those Judgments which our former Impenitence has but too justly deserved.
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AMong all the Aggravations of sin, there is none greater, than to continue it not only against the checks of Conscience, and the motions of God's Holy Spirit to the contrary,
AMong all the Aggravations of since, there is none greater, than to continue it not only against the Checks of Conscience, and the motions of God's Holy Spirit to the contrary,
but few, if any, in the World, so lost to all the Hopes of Heaven and Eternity, who have not some time or other, been put in mind of their Duty, and invited by God's Grace, to Pardon and Salvation. And if notwithstanding all this, men will nevertheless continue still incorrigible,
but few, if any, in the World, so lost to all the Hope's of Heaven and Eternity, who have not Some time or other, been put in mind of their Duty, and invited by God's Grace, to Pardon and Salvation. And if notwithstanding all this, men will nevertheless continue still incorrigible,
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I will not now enter on any Enquiry what the cause should be, why we who are all of us sufficiently convinced of the necessity of Repenting, and the deplorable State in which we must expect to be,
I will not now enter on any Enquiry what the cause should be, why we who Are all of us sufficiently convinced of the necessity of Repenting, and the deplorable State in which we must expect to be,
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But because, this is one of the most fatal delusions men are apt to cheat themselves withall, that with Felix here in my Text, they put off this business to a more convenient Season, and by their unseasonable Procrastinations in an Affair that of all others ought the least to be defer'd, too often die without ever performing it at all;
But Because, this is one of the most fatal delusions men Are apt to cheat themselves withal, that with Felix Here in my Text, they put off this business to a more convenient Season, and by their unseasonable Procrastinations in an Affair that of all Others ought the least to be deferred, too often die without ever performing it At all;
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I will make it my endeavour so to lay before you the Danger of such a Delay, as if it shall please God to convince you not so much of the Necessity of Repenting some time or other, which I take it for granted without my speaking you are all of you already resolved to do,
I will make it my endeavour so to lay before you the Danger of such a delay, as if it shall please God to convince you not so much of the Necessity of Repenting Some time or other, which I take it for granted without my speaking you Are all of you already resolved to do,
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I st, Of the great Danger we run by delaying our Repentance. II dly, Of the Comfort and Satisfaction that will arise to us, from the Conscience of having duly Perform'd it as we ought to do.
I Saint, Of the great Danger we run by delaying our Repentance. II dly, Of the Comfort and Satisfaction that will arise to us, from the Conscience of having duly Performed it as we ought to do.
we run the hazard of never doing it at all, and like Felix, too often die in our Sins and our Impenitence. So that whatsoever danger there is of dying without ever Repenting, the same is the danger which we run by delaying our Repentance. And this I shall make appear, 1 st, From the great Shortness and Vncertainty of our present State. 2 dly, From the Nature and Difficulty of Repentance. And, 3 dly, From the Method of God's proceeding in the Dispensation of his Grace, as set forth to us in the Holy Scripture. And 1 st,
we run the hazard of never doing it At all, and like Felix, too often die in our Sins and our Impenitence. So that whatsoever danger there is of dying without ever Repenting, the same is the danger which we run by delaying our Repentance. And this I shall make appear, 1 Saint, From the great Shortness and Uncertainty of our present State. 2 dly, From the Nature and Difficulty of Repentance. And, 3 dly, From the Method of God's proceeding in the Dispensation of his Grace, as Set forth to us in the Holy Scripture. And 1 Saint,
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For Proof whereof I shall not think it necessary to entertain you with any Common-place-Argument of the Infirmities of our Nature, and the many Casualties to which our Lives here are perpetually exposed,
For Proof whereof I shall not think it necessary to entertain you with any Common-place-Argument of the Infirmities of our Nature, and the many Casualties to which our Lives Here Are perpetually exposed,
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or its influence upon their understanding Faculties, so as many times to deprive them of all the use of their Reason, and render them utterly uncapable, either to reflect upon their lives, or to repent them of their Sins, have been so far indisposed to all the Offices of Religion, that their longer respite has proved of no more advantage to them,
or its influence upon their understanding Faculties, so as many times to deprive them of all the use of their Reason, and render them utterly uncapable, either to reflect upon their lives, or to Repent them of their Sins, have been so Far indisposed to all the Offices of Religion, that their longer respite has proved of no more advantage to them,
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than if they had not had the least notice of their approaching End. These are things which every Discourse of Mortality for the most part abounds with;
than if they had not had the least notice of their approaching End. These Are things which every Discourse of Mortality for the most part abounds with;
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And this is an Argument which every man's own reason will at the first view offer to him to convince him of the danger of procrastinating his Repentance: And such as ought never the less to be consider'd,
And this is an Argument which every Man's own reason will At the First view offer to him to convince him of the danger of procrastinating his Repentance: And such as ought never the less to be considered,
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and common Arguments, like other ordinary things, are not usually so much regarded, as otherwise the true weight and value of them would deserve they should be:
and Common Arguments, like other ordinary things, Are not usually so much regarded, as otherwise the true weight and valve of them would deserve they should be:
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does not, besides the danger which arises from the common uncertainty of life, and the miseries and casualties that ordinarily accompany it, to prevent his Repenting at all, expose himself moreover by this very thing to the particular hazard of the Judgment of God, to cut him off in the midst of his Sins.
does not, beside the danger which arises from the Common uncertainty of life, and the misery's and casualties that ordinarily accompany it, to prevent his Repenting At all, expose himself moreover by this very thing to the particular hazard of the Judgement of God, to Cut him off in the midst of his Sins.
What does he but in effect declare, that the best of his Time is fit to be consecrated to the service of his Sins, and the refuse only to be reserved for God, which he knows not well otherwise how to dispose of?
What does he but in Effect declare, that the best of his Time is fit to be consecrated to the service of his Sins, and the refuse only to be reserved for God, which he knows not well otherwise how to dispose of?
I need not say how reproachful a thing this must be to Religion, to esteem it a Work fit only for that part of our lives in which we are not good for any thing besides.
I need not say how reproachful a thing this must be to Religion, to esteem it a Work fit only for that part of our lives in which we Are not good for any thing beside.
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His Goodness leads to Repentance, but gives no encouragement to our Impenitence. And he who thinks that God will accept the Refuse of his Time, after a long life spent in the service of sin ;
His goodness leads to Repentance, but gives no encouragement to our Impenitence. And he who thinks that God will accept the Refuse of his Time, After a long life spent in the service of sin;
I have no pleasure in you, saith the Lord of Hosts, neither will I accept an Offering at your hands. Cursed be the deceiver that hath in his flock a male,
I have no pleasure in you, Says the Lord of Hosts, neither will I accept an Offering At your hands. Cursed be the deceiver that hath in his flock a male,
and voweth and sacrificeth unto the Lord a corrupt thing: For I am a great King, saith the Lord of Hosts, and my name is dreadful among the heathen. But 2dly.
and Voweth and Sacrificeth unto the Lord a corrupt thing: For I am a great King, Says the Lord of Hosts, and my name is dreadful among the heathen. But 2dly.
He who thus delays his Repentance, does not only provoke God by continuing at the present in sin, and that too out of an unwarrantable presumption that he shall be accepted at the last,
He who thus delays his Repentance, does not only provoke God by Continuing At the present in since, and that too out of an unwarrantable presumption that he shall be accepted At the last,
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but merely because he is afraid he shall otherwise be damn'd, and lose his Soul to all Eternity. For else, had such a one any real sense of Religion, or did he even then intend in good earnest to set about the practice of it, it is not to be imagined wherefore it is that he at present neglects the performance of it.
but merely Because he is afraid he shall otherwise be damned, and loose his Soul to all Eternity. For Else, had such a one any real sense of Religion, or did he even then intend in good earnest to Set about the practice of it, it is not to be imagined Wherefore it is that he At present neglects the performance of it.
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Nor can any other account be given why he does not begin the next moment to be religious, but only this, that he does not truly love God, nor desire to serve him, nor by his good will would ever think of doing of it.
Nor can any other account be given why he does not begin the next moment to be religious, but only this, that he does not truly love God, nor desire to serve him, nor by his good will would ever think of doing of it.
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Now this will yet more aggravate the heinousness of such a delay, and betray a desperate contempt of the Divine Goodness and Wisdom: As if God either were not able to discover our Hypocrisie, and distinguish between a real Penitent, and a pretending Votary;
Now this will yet more aggravate the heinousness of such a Delay, and betray a desperate contempt of the Divine goodness and Wisdom: As if God either were not able to discover our Hypocrisy, and distinguish between a real Penitent, and a pretending Votary;
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or would otherwise so far connive at it, as to accept of a shadow of Repentance, a form of Godliness reserved on purpose for the last business of our lives,
or would otherwise so Far connive At it, as to accept of a shadow of Repentance, a from of Godliness reserved on purpose for the last business of our lives,
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I cannot but think, we ought seriously to consider, before we venture upon such a Procrastination; or rather, to speak more properly, to keep our selves from deferring our Repentance at all;
I cannot but think, we ought seriously to Consider, before we venture upon such a Procrastination; or rather, to speak more properly, to keep our selves from deferring our Repentance At all;
But whether this very thing of putting off the business of Religion to such a season, may not be a particular means to call down some speedy Judgment upon us,
But whither this very thing of putting off the business of Religion to such a season, may not be a particular means to call down Some speedy Judgement upon us,
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2 dly. Should nothing of this happen unto us, yet still it cannot but be very dangerous to defer our Repenting, though never so little, seeing such is the difficulty of performing it, that he who has the longest life, will find it scarce enough to discharge it as he ought to do.
2 dly. Should nothing of this happen unto us, yet still it cannot but be very dangerous to defer our Repenting, though never so little, seeing such is the difficulty of performing it, that he who has the longest life, will find it scarce enough to discharge it as he ought to do.
that it requires so much Labour and Pains to accomplish it, and cannot presently be known even by our own selves whether it be perform'd as it ought or no;
that it requires so much Labour and Pains to accomplish it, and cannot presently be known even by our own selves whither it be performed as it ought or no;
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Now Repentance, if taken in that proper Notion which the Holy Scriptures give us of it, is a change of Mind, in the words of St. Peter, an eschewing of Evil, and a doing Good.
Now Repentance, if taken in that proper Notion which the Holy Scriptures give us of it, is a change of Mind, in the words of Saint Peter, an Eschewing of Evil, and a doing Good.
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Let us add to this, That every Habit, and that of Sin above all others, the longer it is continued in, the more it roots it self in our very Natures,
Let us add to this, That every Habit, and that of since above all Others, the longer it is continued in, the more it roots it self in our very Nature's,
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If we can indeed securely presume that such a change as this is a work fit for our declining years: That when our Memory is decay'd, and our Thoughts move slow;
If we can indeed securely presume that such a change as this is a work fit for our declining Years: That when our Memory is decayed, and our Thoughts move slow;
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let us then, if we please, put off our Repentance to the last Act; and resolve that it will be time enough for us then to begin to live, when we are just now about to die.
let us then, if we please, put off our Repentance to the last Act; and resolve that it will be time enough for us then to begin to live, when we Are just now about to die.
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If such a change as I have now mention'd, and as the true Nature of Repentance does imply, be a work that will require our best strength and labour to accomplish it,
If such a change as I have now mentioned, and as the true Nature of Repentance does imply, be a work that will require our best strength and labour to accomplish it,
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It must then remain, that tho' we were the Masters of our own time, yet we could not, without a very great danger, put our Salvation upon such a Hazard as this, in which if we should allow it possible for a man to attain unto it,
It must then remain, that though we were the Masters of our own time, yet we could not, without a very great danger, put our Salvation upon such a Hazard as this, in which if we should allow it possible for a man to attain unto it,
I have already observed, from the very nature of all Habits in general, that the longer any one goes on in an Evil Course, the more unwilling he will be,
I have already observed, from the very nature of all Habits in general, that the longer any one Goes on in an Evil Course, the more unwilling he will be,
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and those Lusts which at first might more easily have been overcome, being suffer'd by a longer continuance to insinuate themselves into our very Natures, get the mastery of us,
and those Lustiest which At First might more Easily have been overcome, being suffered by a longer Continuance to insinuate themselves into our very Nature's, get the mastery of us,
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It remonstrates to them the baseness and unreasonableness of a Vicious course of life, and it is not without some violence that they break through the restraints of Shame and Modesty to pursue it.
It remonstrates to them the baseness and unreasonableness of a Vicious course of life, and it is not without Some violence that they break through the restraints of Shame and Modesty to pursue it.
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what a Credit and Respect it gains a man here, and what a glorious Reward shall be the consequence of it hereafter? Sometimes it calls to mind the terrors of the Lord ;
what a Credit and Respect it gains a man Here, and what a glorious Reward shall be the consequence of it hereafter? Sometime it calls to mind the terrors of the Lord;
Now all these, and many other hindrances of the like kind, which the Sinner meets with in the first beginnings of his Evil Course, are not only so many Barriers which it has pleased God to set in our way to keep us from ruine,
Now all these, and many other hindrances of the like kind, which the Sinner meets with in the First beginnings of his Evil Course, Are not only so many Barriers which it has pleased God to Set in our Way to keep us from ruin,
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but having lost all these Assistances, our retreat is also rendred infinitely more difficult, than whilst we lay under the restraints of Shame, and Fear, and Conscience, to reclaim us.
but having lost all these Assistances, our retreat is also rendered infinitely more difficult, than while we lay under the restraints of Shame, and fear, and Conscience, to reclaim us.
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for by continuing in Sin, and putting off the time of our Repentance, we do not only diminish our own Natural strength, and thereby render our selves still less able to encounter with it;
for by Continuing in since, and putting off the time of our Repentance, we do not only diminish our own Natural strength, and thereby render our selves still less able to encounter with it;
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but what is yet more to be consider'd, we deprive our selves of the Assistance of God's Grace too, without which it will be impossible for us ever to overcome it.
but what is yet more to be considered, we deprive our selves of the Assistance of God's Grace too, without which it will be impossible for us ever to overcome it.
and though they continue long in their Wickedness, yet nevertheless still continue his Divine Assistance to them, to bring them to Repentance: yet cannot this be any Ground for any one to rely upon in this matter, seeing it is plain both from the Authority of Holy Scripture, and the Common Experience of Mankind, that in the ordinary Methods of God's Providence, his Grace is withdrawn in proportion to Men's neglect of it, till at last they are utterly deprived of it, and given up to be led Captive by the Devil at his Will.
and though they continue long in their Wickedness, yet nevertheless still continue his Divine Assistance to them, to bring them to Repentance: yet cannot this be any Ground for any one to rely upon in this matter, seeing it is plain both from the authority of Holy Scripture, and the Common Experience of Mankind, that in the ordinary Methods of God's Providence, his Grace is withdrawn in proportion to Men's neglect of it, till At last they Are utterly deprived of it, and given up to be led Captive by the devil At his Will.
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This I take to have been the Case of Pharaoh after the Sixth Judgment. Till then, the Scripture tells us, that He hardned his Heard, or that His Heart was hardned: But when his own Magicians confess'd that the finger of God plainly shew'd it self in the Miracles of Moses, and yet he still continued obstinate;
This I take to have been the Case of Pharaoh After the Sixth Judgement. Till then, the Scripture tells us, that He hardened his Herd, or that His Heart was hardened: But when his own Magicians confessed that the finger of God plainly showed it self in the Miracles of Moses, and yet he still continued obstinate;
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kept him alive when he had deserved to be punish'd with a quick destruction; for this very end, that he might shew in him his power ; Exod. ix. 16. Many are the Declarations of the Holy Scripture that confirm this to us.
kept him alive when he had deserved to be punished with a quick destruction; for this very end, that he might show in him his power; Exod ix. 16. Many Are the Declarations of the Holy Scripture that confirm this to us.
That because they hardned their hearts, and tempted and grieved God forty years, therefore he at last sware to them in his wrath, that they should not enter into his rest.
That Because they hardened their hearts, and tempted and grieved God forty Years, Therefore he At last sware to them in his wrath, that they should not enter into his rest.
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And lastly, to mention no more, The same is the Declaration which Solomon makes in the Name of God, concerning the Destruction of hardned and impenitent Sinners, Prov. i. where having first set forth the Grace of God ready to assist them, if they would repent:
And lastly, to mention no more, The same is the Declaration which Solomon makes in the Name of God, Concerning the Destruction of hardened and impenitent Sinners, Curae i. where having First Set forth the Grace of God ready to assist them, if they would Repent:
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verses 22, 23. How long, ye simple ones, will ye love simplicity? And ye scorners delight in their scorning, and fools hate knowledge? Turn you at my reproof:
Verses 22, 23. How long, you simple ones, will you love simplicity? And you Scorner's delight in their scorning, and Fools hate knowledge? Turn you At my reproof:
It were an easie matter to multiply Passages to the same purpose out of every part of the Holy Scripture. But I have said enough already to shew the danger of delaying our Repentance, from the apprehension of over-passing the time of it;
It were an easy matter to multiply Passages to the same purpose out of every part of the Holy Scripture. But I have said enough already to show the danger of delaying our Repentance, from the apprehension of overpassing the time of it;
viz. That there is to every wicked man, a certain Time, when the measure of his Iniquities being accomplish'd, there shall be no more any space for repentance, nor any farther assistance given them by God, to bring them to it.
viz. That there is to every wicked man, a certain Time, when the measure of his Iniquities being accomplished, there shall be no more any Molle for Repentance, nor any farther assistance given them by God, to bring them to it.
by the cheeks of Conscience within, and the importunate calls of the Ministers of the Gospel without, to Repentance, nevertheless neglects all these Admonitions,
by the cheeks of Conscience within, and the importunate calls of the Ministers of the Gospel without, to Repentance, nevertheless neglects all these Admonitions,
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does not thereby grieve the Holy Spirit of God, and despise his Grace, and affront his Goodness, who thus graciously offers and continues to him the means and opportunities of Salvation?
does not thereby grieve the Holy Spirit of God, and despise his Grace, and affront his goodness, who thus graciously offers and continues to him the means and opportunities of Salvation?
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nor to expose his Mercy to contempt, by suffering his Holy Spirit still to strive with such obstinate Offenders? And then by consequence, 3 dly, and lastly ;
nor to expose his Mercy to contempt, by suffering his Holy Spirit still to strive with such obstinate Offenders? And then by consequence, 3 dly, and lastly;
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Whether every such Person may not have just cause to apprehend, that by delaying his Repentance, and putting off the business of Religion to a still future opportunity, he shall at last provoke God to withdraw his Grace from him? And seeing when he had the opportunity given him,
Whither every such Person may not have just cause to apprehend, that by delaying his Repentance, and putting off the business of Religion to a still future opportunity, he shall At last provoke God to withdraw his Grace from him? And seeing when he had the opportunity given him,
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If in that famous Parable of the Talents, there be any application yet remaining to be made of that part of it, in which we find the Talent taken from the unprofitable Servant, and a terrible Sentence of Everlasting Misery pronounced against him for his neglect:
If in that famous Parable of the Talents, there be any application yet remaining to be made of that part of it, in which we find the Talon taken from the unprofitable Servant, and a terrible Sentence of Everlasting Misery pronounced against him for his neglect:
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That he who despising the Grace of God, and the opportunity of Salvation, continues still in his Sins, and improves not those Abilities God has given him to the great ends for which they were bestowed upon him, shall at last by a severe,
That he who despising the Grace of God, and the opportunity of Salvation, continues still in his Sins, and improves not those Abilities God has given him to the great ends for which they were bestowed upon him, shall At last by a severe,
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And this then may suffice to shew, how dangerous it is for a man to put off the business of Repentance at the present, out of an unwarrantable presumption that it will be time enough to perform it hereafter.
And this then may suffice to show, how dangerous it is for a man to put off the business of Repentance At the present, out of an unwarrantable presumption that it will be time enough to perform it hereafter.
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but especially his Resolutions and his Endeavours the more hearty and sincere to break off the course of his Sins, the longer he has continued in them:
but especially his Resolutions and his Endeavours the more hearty and sincere to break off the course of his Sins, the longer he has continued in them:
that so by the extraordinary vigor of his present Endeavours, he may make some kind of reparation for the slowness he has been hitherto guilty of in setting about his duty. But this is not all:
that so by the extraordinary vigor of his present Endeavours, he may make Some kind of reparation for the slowness he has been hitherto guilty of in setting about his duty. But this is not all:
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Whether upon the Principle I have now laid down, of the withdrawing God's Grace from such as refuse and reject the offers of it, it will not follow, that such persons as these are to be look'd upon as in a desperate Estate ;
Whither upon the Principle I have now laid down, of the withdrawing God's Grace from such as refuse and reject the offers of it, it will not follow, that such Persons as these Are to be looked upon as in a desperate Estate;
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That he who puts off his Repentance now, upon a presumption that it will be time enough to fulfil it hereafter, may justly fear the withdrawing of God's Grace from him, I have fully shewn:
That he who puts off his Repentance now, upon a presumption that it will be time enough to fulfil it hereafter, may justly Fear the withdrawing of God's Grace from him, I have Fully shown:
and whether or no he has withdrawn it from any particular Person, he will presently be able to discern by the state in which he finds his Soul as to the business of Religion.
and whither or no he has withdrawn it from any particular Person, he will presently be able to discern by the state in which he finds his Soul as to the business of Religion.
These indeed are, though I will not say certain signs of a desperate condition, yet such as may give us just cause to fear whether he be not come into that state, from which there is no Redemption, and in which God will no longer give him any Assistance, to return into the way of Righteousness.
These indeed Are, though I will not say certain Signs of a desperate condition, yet such as may give us just cause to Fear whither he be not come into that state, from which there is no Redemption, and in which God will no longer give him any Assistance, to return into the Way of Righteousness.
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To this I answer, 1 st. If the person who thus repents at the last, be in a condition of continuing yet longer in this world, he may then be sure of the sincerity of his Repentance, and of the consequent security of his Condition, by the same experience that all others are, viz. by the fruits of it in a constant performance of Piety and Good-Works. But now 2dly.
To this I answer, 1 Saint. If the person who thus repents At the last, be in a condition of Continuing yet longer in this world, he may then be sure of the sincerity of his Repentance, and of the consequent security of his Condition, by the same experience that all Others Are, viz. by the fruits of it in a constant performance of Piety and Good works. But now 2dly.
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For if on the one hand I may not be so uncharitable as to conclude at all adventures the utter invalidity of such a Repentance, because for ought I know, 'tis possible for a man in the very last act of his life, to be struck with such a true contrition for his sins, as might, if he had lived, have produced a real Amendment, and then God who is able to discern this, will consider him accordingly:
For if on the one hand I may not be so uncharitable as to conclude At all adventures the utter invalidity of such a Repentance, Because for ought I know, it's possible for a man in the very last act of his life, to be struck with such a true contrition for his Sins, as might, if he had lived, have produced a real Amendment, and then God who is able to discern this, will Consider him accordingly:
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The truth is, a Death-bed Repentance is, in the best prospect we can take of it, exceeding dangerous, and in the case before us, I am afraid desperate. Nor have we in all the Holy Scripture, so much as one Example of any one that purposely put off his Repentance to this time,
The truth is, a Deathbed Repentance is, in the best prospect we can take of it, exceeding dangerous, and in the case before us, I am afraid desperate. Nor have we in all the Holy Scripture, so much as one Exampl of any one that purposely put off his Repentance to this time,
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It is not to be question'd, but that if a man be come to this sad pass, he ought by all means to be exhorted to repent, because otherwise to be sure, he must perish,
It is not to be questioned, but that if a man be come to this sad pass, he ought by all means to be exhorted to Repent, Because otherwise to be sure, he must perish,
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and it will be our parts instead of being over-inquisitive into these secrets, to be careful not to expose our selves to a condition so full of danger ;
and it will be our parts instead of being over-inquisitive into these secrets, to be careful not to expose our selves to a condition so full of danger;
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And now, what more remains to engage us to a speedy, or rather to a present Repentance, but that having thus largely shewn the danger of deferring our duty, I very briefly close all with a more excellent Prospect,
And now, what more remains to engage us to a speedy, or rather to a present Repentance, but that having thus largely shown the danger of deferring our duty, I very briefly close all with a more excellent Prospect,
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If to be freed from the stings of Conscience, and the Terrors of Everlasting Punishment, and instead thereof to be full of a well-grounded Confidence that Heaven and all its Glories shall be one day Ours;
If to be freed from the stings of Conscience, and the Terrors of Everlasting Punishment, and instead thereof to be full of a well-grounded Confidence that Heaven and all its Glories shall be one day Ours;
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How will such a Christian as this Triumph over all the Miseries, and despise the Blandishments of a vain, uncertain, sinful World? Even Death its self the last,
How will such a Christian as this Triumph over all the Misery's, and despise the Blandishments of a vain, uncertain, sinful World? Even Death its self the last,
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Who by thy unreasonable Delays in a matter of such vast concernment both to thy Present and Eternal Happiness, not only exposest thy self to the danger of Damnation in the other World,
Who by thy unreasonable Delays in a matter of such vast concernment both to thy Present and Eternal Happiness, not only exposest thy self to the danger of Damnation in the other World,
I will therefore conclude this whole Argument, with those excellent Words of the Son of Sirach, Ecclus. v. xviii. Make no long tarrying to turn unto the Lord, and put not off from day to day.
I will Therefore conclude this Whole Argument, with those excellent Words of the Son of Sirach, Ecclus v. xviii. Make no long tarrying to turn unto the Lord, and put not off from day to day.
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Before Judgment, examine thy self, and in the day of Visitation thou shalt find mercy. Humble thy self before thou be sick, and in the time of sins show repentance.
Before Judgement, examine thy self, and in the day of Visitation thou shalt find mercy. Humble thy self before thou be sick, and in the time of Sins show Repentance.
THE Words are part of that affectionate Application, which the Apostle here makes of his excellent Discourse concerning the Exercise of Christian Charity, in that great Instance of Condescension to the Infirmities of our Weaker Brethren, in the foregoing Chapter.
THE Words Are part of that affectionate Application, which the Apostle Here makes of his excellent Discourse Concerning the Exercise of Christian Charity, in that great Instance of Condescension to the Infirmities of our Weaker Brothers, in the foregoing Chapter.
and not only carefully observed themselves all the Rites and Ceremonies of it, but would also by any means impose upon all others also, the observance of them.
and not only carefully observed themselves all the Rites and Ceremonies of it, but would also by any means impose upon all Others also, the observance of them.
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And how earnest they were upon this account, and how much they hated the Gentile Converts, upon whom the Apostles did not think fit to lay any such burden, many Passages both in the Acts and in St. Paul 's Epistles, do sufficiently declare.
And how earnest they were upon this account, and how much they hated the Gentile Converts, upon whom the Apostles did not think fit to lay any such burden, many Passages both in the Acts and in Saint Paul is Epistles, do sufficiently declare.
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but so far stood fast in that liberty wherewith Christ had made them free, as not only to despise the weakness and ignorance of the others, but to be ready almost even to cut them off from their Communion.
but so Far stood fast in that liberty wherewith christ had made them free, as not only to despise the weakness and ignorance of the Others, but to be ready almost even to Cut them off from their Communion.
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I need not say how dangerous such a Controversie as this might have proved, nor what a stop it might have put to the progress of Christianity, in those first beginnings of the Gospel. Great were the difficulties which the Apostles underwent on this occasion;
I need not say how dangerous such a Controversy as this might have proved, nor what a stop it might have put to the progress of Christianity, in those First beginnings of the Gospel. Great were the difficulties which the Apostles underwent on this occasion;
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but, if it were possible, to bring them Both to such a temper with one another, that neither the Gentile Convert might despise the weakness of his Judaizing Brother;
but, if it were possible, to bring them Both to such a temper with one Another, that neither the Gentile Convert might despise the weakness of his Judaizing Brother;
and whom, as having the truer Notion of their Christian Liberty as to this matter, he therefore calls the NONLATINALPHABET, the strong in the Faith : v. 1. he exhorts them in a most admirable Discourse on this Subject throughout the whole Chapter, to bear the Infirmities of the Weak ; i. e.
and whom, as having the truer Notion of their Christian Liberty as to this matter, he Therefore calls the, the strong in the Faith: v. 1. he exhorts them in a most admirable Discourse on this Subject throughout the Whole Chapter, to bear the Infirmities of the Weak; i. e.
First, A hearty Prayer to God Almighty, That he would inspire them so effectually with a Spirit of Vnity and Charity, that notwithstanding all their differences, they might joyn unanimously, both Jews and Gentiles, not only in the same common Worship of God, but with the same hearty affection to one another:
First, A hearty Prayer to God Almighty, That he would inspire them so effectually with a Spirit of Unity and Charity, that notwithstanding all their differences, they might join unanimously, both jews and Gentiles, not only in the same Common Worship of God, but with the same hearty affection to one Another:
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And, Secondly, an Exhortation, as the final result of his whole Discourse, That they should with all charitable condescension and kindness receive, and love, and assist one another,
And, Secondly, an Exhortation, as the final result of his Whole Discourse, That they should with all charitable condescension and kindness receive, and love, and assist one Another,
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First, An Exhortation to these Dissenting Christians, and in them to all of us, Not to break either Charity or Communion with one another, upon the account of such things wherein we may securely differ;
First, an Exhortation to these Dissenting Christians, and in them to all of us, Not to break either Charity or Communion with one Another, upon the account of such things wherein we may securely differ;
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but mutually to bear with one another in our differences. Secondly, An Enforcement of this Exhortation, from two of the greatest Considerations that can possibly engage any Christian to an observance of it;
but mutually to bear with one Another in our differences. Secondly, an Enforcement of this Exhortation, from two of the greatest Considerations that can possibly engage any Christian to an observance of it;
I shall make it my endeavour, with all the plainness that I can, to pursue both the Exhortation and the Enforcement in the three following Propositions. I.
I shall make it my endeavour, with all the plainness that I can, to pursue both the Exhortation and the Enforcement in the three following Propositions. I.
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That there may be differences in matters of lesser moment, between very good and zealous Christians, without any just reflection either upon the Men, or upon their Religion. II. That these differences ought not to hinder such Persons from agreeing together not only in a common Charity, but if it be possible, in a common Worship of God too. III.
That there may be differences in matters of lesser moment, between very good and zealous Christians, without any just reflection either upon the Men, or upon their Religion. II That these differences ought not to hinder such Persons from agreeing together not only in a Common Charity, but if it be possible, in a Common Worship of God too. III.
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And, First; That there may be Differences in matters of lesser moment between very good and zealous Christians, without any just Reflection upon the Men, or upon their Religion.
And, First; That there may be Differences in matters of lesser moment between very good and zealous Christians, without any just Reflection upon the Men, or upon their Religion.
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For proof of which, I think I need go no farther than the very History of my Text. I have already said how great a division there was between the Jewish and the Gentile Converts, about the Ritual Observances of the Law of Moses, and with what a Zeal the Dissenting Parties managed the Dispute, till they had almost lost their Charity, and made a deplorable Schism in the Church of Christ. And yet I am confident no Man will say that this was at all derogatory either to the Truth of their Common Christianity, or to the Infallible Authority with which the Apostles had deliver'd it unto them.
For proof of which, I think I need go no farther than the very History of my Text. I have already said how great a division there was between the Jewish and the Gentile Converts, about the Ritual Observances of the Law of Moses, and with what a Zeal the Dissenting Parties managed the Dispute, till they had almost lost their Charity, and made a deplorable Schism in the Church of christ. And yet I am confident no Man will say that this was At all derogatory either to the Truth of their Common Christianity, or to the Infallible authority with which the Apostles had Delivered it unto them.
And for the Parties themselves that thus differ'd with one another, that they had a true Zeal on both sides for the Glory of God, and thought it matter of Conscience, the one to observe these Ceremonial Institutions as what God still required of them;
And for the Parties themselves that thus differed with one Another, that they had a true Zeal on both sides for the Glory of God, and Thought it matter of Conscience, the one to observe these Ceremonial Institutions as what God still required of them;
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S. Paul, in the prosecution of this very Argument, does clearly bear witness to them, Ch. xiv. 6. Where he makes use of this very thing as one Reason why they should mutually tolerate one another in their Dissensions; viz. That however they differ'd in their Notions as to these particulars, yet they were both perfectly agreed in the same common Zeal for the Glory of God, and the Discharge of their Duty. He that regardeth the day, regardeth it unto the Lord;
S. Paul, in the prosecution of this very Argument, does clearly bear witness to them, Christ xiv. 6. Where he makes use of this very thing as one Reason why they should mutually tolerate one Another in their Dissensions; viz. That however they differed in their Notions as to these particulars, yet they were both perfectly agreed in the same Common Zeal for the Glory of God, and the Discharge of their Duty. He that Regardeth the day, Regardeth it unto the Lord;
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And indeed, either we must say, that all, even the least Points, relating to our Religion, are so clearly and plainly revealed, that no Honest Man can possibly be mistaken,
And indeed, either we must say, that all, even the least Points, relating to our Religion, Are so clearly and plainly revealed, that no Honest Man can possibly be mistaken,
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Or else Men's different Capacities, and Opportunities, and Tempers, and Education consider'd, 'tis in vain to expect that all Good Men should agree in all their Notions of Religion, any more than we see they do in any other concerns whatsoever.
Or Else Men's different Capacities, and Opportunities, and Tempers, and Education considered, it's in vain to expect that all Good Men should agree in all their Notions of Religion, any more than we see they do in any other concerns whatsoever.
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And who am I, that I should dare to pronounce a Sentence of Reprobation against any one, in whom there appear all the other Characters of an humble, upright, sincere Christian, only because he has not perhaps met with the same Instruction,
And who am I, that I should Dare to pronounce a Sentence of Reprobation against any one, in whom there appear all the other Characters of an humble, upright, sincere Christian, only Because he has not perhaps met with the same Instruction,
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That Men's Understandings are different, and they will argue different waies, and entertain different Opinions from one another, about the same things,
That Men's Understandings Are different, and they will argue different ways, and entertain different Opinions from one Another, about the same things,
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How vain then must that Argument be, which a Late Author of the Church of Rome, has with so much Pomp revived against us, from our Differences in a few lesser Points of our Religion, to conclude us to be Erroneous in the greater ;
How vain then must that Argument be, which a Late Author of the Church of Room, has with so much Pomp revived against us, from our Differences in a few lesser Points of our Religion, to conclude us to be Erroneous in the greater;
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1 st. It is certain that amidst all our other Divisions, we are yet on all sides agreed in whatsoever is Fundamental in the Faith, or necessary to be believed and professed by us in order to our Salvation.
1 Saint. It is certain that amid all our other Divisions, we Are yet on all sides agreed in whatsoever is Fundamental in the Faith, or necessary to be believed and professed by us in order to our Salvation.
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If their differing therefore with one another, was no Prejudice to the Truth of their common Christianity then, I would fain know for what Reason our Differences, which are lesser, shall become so much a greater Argument against our common Christianity now. But,
If their differing Therefore with one Another, was no Prejudice to the Truth of their Common Christianity then, I would fain know for what Reason our Differences, which Are lesser, shall become so much a greater Argument against our Common Christianity now. But,
For to take only one Instance instead of many, and that so considerable, that Card. Bellarmin once thought the Sum of Christianity, he meant the Sum of Popery, to consist in it, viz. The Prerogatives of the Bishop of Rome, both in and over the Church of Christ. * Some there are who hold the Pope to be Head of the Church, by Divine Right :
For to take only one Instance instead of many, and that so considerable, that Card. Bellarmin once Thought the Sum of Christianity, he meant the Sum of Popery, to consist in it, viz. The Prerogatives of the Bishop of Room, both in and over the Church of christ. * some there Are who hold the Pope to be Head of the Church, by Divine Right:
what shall hinder us, but that we return their own Inference upon them, That seeing they differ among themselves in such things as these, they are so far from that absolute Infallibility they set up for, that in truth they have not so much as any certainty among them,
what shall hinder us, but that we return their own Inference upon them, That seeing they differ among themselves in such things as these, they Are so Far from that absolute Infallibility they Set up for, that in truth they have not so much as any certainty among them,
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Or is it, That they agree in matters of Faith, and differ only in those things that do not belong to it? Because if they differ about any Point, they for that very Reason, conclude it to be no matter of Faith. But besides the Impenitence of this Answer, which amounts to no more than this, that they do agree in what they do agree, and differ only in those things in which they differ: This is what we say for our selves concerning our Differences;
Or is it, That they agree in matters of Faith, and differ only in those things that do not belong to it? Because if they differ about any Point, they for that very Reason, conclude it to be no matter of Faith. But beside the Impenitence of this Answer, which amounts to no more than this, that they do agree in what they do agree, and differ only in those things in which they differ: This is what we say for our selves Concerning our Differences;
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Thirdly, If once this Principle be allowed, That because Men differ in some things, they ought not to be credited in any, what then will become, not only of the Protestant Religion, as it now stands in Opposition to Popery, but even of Christianity it self? For might not a Turk or a Jew, if he were minded to give himself so much trouble to so little purpose as this late Author has done, draw out a large HISTORY of the VARIATIONS of Christians among themselves, from the Controversie of the Text, unto this day;
Thirdly, If once this Principle be allowed, That Because Men differ in Some things, they ought not to be credited in any, what then will become, not only of the Protestant Religion, as it now Stands in Opposition to Popery, but even of Christianity it self? For might not a Turk or a Jew, if he were minded to give himself so much trouble to so little purpose as this late Author has done, draw out a large HISTORY of the VARIATIONS of Christians among themselves, from the Controversy of the Text, unto this day;
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and then by the very same Principle conclude against us all, That we have none of us any certain Grounds for Our Religion, because the differences that are among us, plainly shew, that some of us must be deceived? And to go yet one step farther;
and then by the very same Principle conclude against us all, That we have none of us any certain Grounds for Our Religion, Because the differences that Are among us, plainly show, that Some of us must be deceived? And to go yet one step farther;
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It remains therefore, that unless we will overthrow all the measures of Christian Charity towards our Neighbour, and the common Truth, I do not say both of their Faith and of our own,
It remains Therefore, that unless we will overthrow all the measures of Christian Charity towards our Neighbour, and the Common Truth, I do not say both of their Faith and of our own,
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We must conclude, That good Christians may differ from one another in matters of lesser moment, without any just Reflection either upon themselves or their Religion.
We must conclude, That good Christians may differ from one Another in matters of lesser moment, without any just Reflection either upon themselves or their Religion.
I mean only, as the Terms of my Proposition expresly shew, in lesser matters ; such as do not concern the Fundamentals of Faith, nor destroy the Worship of God ;
I mean only, as the Terms of my Proposition expressly show, in lesser matters; such as do not concern the Fundamentals of Faith, nor destroy the Worship of God;
nor are otherwise so clearly revealed, but that Wise and Good Men, after all their Enquiries, may still continue to differ in their Opinions concerning them.
nor Are otherwise so clearly revealed, but that Wise and Good Men, After all their Enquiries, may still continue to differ in their Opinions Concerning them.
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And this makes the difference between those Errors for which we separate from the Church of Rome, and those Controversies which sometimes arise among Protestants themselves.
And this makes the difference between those Errors for which we separate from the Church of Rome, and those Controversies which sometime arise among Protestants themselves.
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and therefore such as are in their own nature destructive of the very Essentials of Christianity. Whereas our Differences do not at all concern the Foundations either of Faith or Worship ;
and Therefore such as Are in their own nature destructive of the very Essentials of Christianity. Whereas our Differences do not At all concern the Foundations either of Faith or Worship;
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That when they came together to the publick Offices of the Church, to offer up their common Prayers and Thanksgivings to Him, they might do it, not only in the same Form of Words, but with the same Affection of Mind too, both towards God, and towards one another: Now the God of patience and consolation, grant you to be like-minded one towards another, according to Christ Jesus;
That when they Come together to the public Offices of the Church, to offer up their Common Prayers and Thanksgivings to Him, they might do it, not only in the same From of Words, but with the same Affection of Mind too, both towards God, and towards one Another: Now the God of patience and consolation, grant you to be like-minded one towards Another, according to christ jesus;
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God forbid that any Differences in Religion whatsoever, much less such little ones as those we are now speaking of, should ever make us deny that to our fellow Christians.
God forbid that any Differences in Religion whatsoever, much less such little ones as those we Are now speaking of, should ever make us deny that to our fellow Christians.
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'Tis true indeed, our Saviour Christ once foretold to his Disciples, That there should rise up Men from among their Brethren, who should upon this account not only put them out of their Synagogues, but even think that it was a matter of Religion to kill them. But they were Jews, not Christians, who were to do this;
It's true indeed, our Saviour christ once foretold to his Disciples, That there should rise up Men from among their Brothers, who should upon this account not only put them out of their Synagogues, but even think that it was a matter of Religion to kill them. But they were jews, not Christians, who were to do this;
For these things, saies he, shall they do unto you, because they have not known the Father nor Me. And we must confess it, to the scandal of our Holy Religion, that there are a sort of Men who call themselves Christians now, that still continue to fulfil this Prophecy in the very Letter of it;
For these things, Says he, shall they do unto you, Because they have not known the Father nor Me. And we must confess it, to the scandal of our Holy Religion, that there Are a sort of Men who call themselves Christians now, that still continue to fulfil this Prophecy in the very letter of it;
But in this, as well as in the rest of their Errors, they give us but the more effectually to understand how little they have in them of the true Spirit of Christianity ;
But in this, as well as in the rest of their Errors, they give us but the more effectually to understand how little they have in them of the true Spirit of Christianity;
for sure such things as these they could never do, but only that, as our Saviour in that other case before said, they have not known the Father nor Him.
for sure such things as these they could never do, but only that, as our Saviour in that other case before said, they have not known the Father nor Him.
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but especially on such an account, as, if it be once admitted, will in this divided state of the Church, utterly drive the very name of brotherly Love and Charity out of it:
but especially on such an account, as, if it be once admitted, will in this divided state of the Church, utterly drive the very name of brotherly Love and Charity out of it:
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seeing by whatsoever Arguments we shall go about to justifie our uncharitableness to any Others, they will all equally warrant them to with-hold in like manner their Charity from us.
seeing by whatsoever Arguments we shall go about to justify our uncharitableness to any Others, they will all equally warrant them to withhold in like manner their Charity from us.
and not think those unworthy of our Charity, whom we piously presume God will not think unworthy of his Favour? We suppose them to be mistaken in those things wherein they differ from us, and perhaps they are so;
and not think those unworthy of our Charity, whom we piously presume God will not think unworthy of his Favour? We suppose them to be mistaken in those things wherein they differ from us, and perhaps they Are so;
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In short, if we are indeed, what we esteem our selves to be, the strong in the Faith, let us then remember, that tho' Charity be their Duty too as well as ours, yet 'tis to such as We are, especially, that St. Paul addresses the Exhortation of the Text, to bear the Infirmities of the Weak ;
In short, if we Are indeed, what we esteem our selves to be, the strong in the Faith, let us then Remember, that though Charity be their Duty too as well as ours, yet it's to such as We Are, especially, that Saint Paul Addresses the Exhortation of the Text, to bear the Infirmities of the Weak;
2. Such Differences as these, ought not only not to lessen our Charity, but, if it be possible, not to hinder us from joyning together in the same common Worship of God with one another.
2. Such Differences as these, ought not only not to lessen our Charity, but, if it be possible, not to hinder us from joining together in the same Common Worship of God with one Another.
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They did with one Mouth glorifie God, even when their Differences would not suffer them to do it with one Heart. They united together in a common Worship of God, tho' they could not unite either in Opinion or Affection with one another.
They did with one Mouth Glorify God, even when their Differences would not suffer them to do it with one Heart. They united together in a Common Worship of God, though they could not unite either in Opinion or Affection with one Another.
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Indeed where Mens Errors are such as do utterly subvert the very Essentials of our Religious Worship, it is there in vain to hope for any Communion in the Publick Service of God with them.
Indeed where Men's Errors Are such as doe utterly subvert the very Essentials of our Religious Worship, it is there in vain to hope for any Communion in the Public Service of God with them.
We must not destroy the Principles of Christianity, out of a Zeal to enlarge the Communion of Christians. He would be a very condescending Votary indeed, who for the sake of praying to God with the Papist, would pray to the Blessed Virgin and Saints too with him:
We must not destroy the Principles of Christianity, out of a Zeal to enlarge the Communion of Christians. He would be a very condescending Votary indeed, who for the sake of praying to God with the Papist, would pray to the Blessed Virgae and Saints too with him:
and not only worship their Host, but even give up his Right to the Cup in the Eucharist, only that he might receive that holy Sacrament in their Company.
and not only worship their Host, but even give up his Right to the Cup in the Eucharist, only that he might receive that holy Sacrament in their Company.
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And it has never gone well with the Church of Christ, since Men have been so narrow-spirited as to mix the Controversies of Faith, with their Publick Forms of Worship ;
And it has never gone well with the Church of christ, since Men have been so narrow-spirited as to mix the Controversies of Faith, with their Public Forms of Worship;
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and have made their Liturgies, instead of being Offices of Devotion to God, become Tests and Censures of the Opinions of their Brethren. But yet when all is done, the Truths of Christianity must not be sacrificed to the Peace of Christians ;
and have made their Liturgies, instead of being Offices of Devotion to God, become Tests and Censures of the Opinions of their Brothers. But yet when all is done, the Truths of Christianity must not be sacrificed to the Peace of Christians;
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Thirdly, That to this End, it is the Duty of all of us, but especially of the stronger Christians, not only to Pray for such a Union, but also, as they have opportunity, heartily to labour themselves, and earnestly to stir up all others to endeavour after it.
Thirdly, That to this End, it is the Duty of all of us, but especially of the Stronger Christians, not only to Pray for such a union, but also, as they have opportunity, heartily to labour themselves, and earnestly to stir up all Others to endeavour After it.
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as not both heartily to deplore them, and to think that nothing could be too much, that might innocently be done on all hands, for the redressing of them.
as not both heartily to deplore them, and to think that nothing could be too much, that might innocently be done on all hands, for the redressing of them.
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Indeed for what concerns the whole Body of the Catholick Church on Earth, so many are the Disputes that have arisen among the several Parties and Communions of it,
Indeed for what concerns the Whole Body of the Catholic Church on Earth, so many Are the Disputes that have arisen among the several Parties and Communions of it,
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and will not suffer the plainest Arguments to convince them of their Errors, 'tis in vain to hope ever to see things brought to such a Temper, as we could wish in that.
and will not suffer the Plainest Arguments to convince them of their Errors, it's in vain to hope ever to see things brought to such a Temper, as we could wish in that.
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But especially whilst that part which is the most corrupt, is so far from being willing to concur to any such Vnion, that on the contrary, she has cut off all possibility of attaining it:
But especially while that part which is the most corrupt, is so Far from being willing to concur to any such union, that on the contrary, she has Cut off all possibility of attaining it:
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And by arrogating an unwarrantable Infallibility to her self, and Authority over all others, will neither reform her own Abuses, nor admit any into her Communion, that will not profess the same Errors, in which she her self stands involved.
And by arrogating an unwarrantable Infallibility to her self, and authority over all Others, will neither reform her own Abuses, nor admit any into her Communion, that will not profess the same Errors, in which she her self Stands involved.
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as tho' they differ in Opinion, yet to love as Brethren, and agree together in a common Charity, till we shall be so happy as to unite in a common Faith and worship of God.
as though they differ in Opinion, yet to love as Brothers, and agree together in a Common Charity, till we shall be so happy as to unite in a Common Faith and worship of God.
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But for us whom it has pleased God, by delivering us from the Errors and Superstitions of the Church of Rome, to unite together in the common name of Protestant, Reformed Christians, would we but as heartily labour after Peace, as we are all of us very highly exhorted to it;
But for us whom it has pleased God, by delivering us from the Errors and Superstitions of the Church of Rome, to unite together in the Common name of Protestant, Reformed Christians, would we but as heartily labour After Peace, as we Are all of us very highly exhorted to it;
I cannot see why we who are so happily joyn'd together in a common profession of the same Faith, at least, I am sure in all the necessary Points of it;
I cannot see why we who Are so happily joined together in a Common profession of the same Faith, At least, I am sure in all the necessary Points of it;
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and I hope amidst all our lesser Differences, in a common love and charity to one another, should not also be united in the same common Worship of God too.
and I hope amid all our lesser Differences, in a Common love and charity to one Another, should not also be united in the same Common Worship of God too.
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I will not now enter into any Dispute, to shew how little reason there is for any one to separate from the Offices of the Church of England, upon the account of those few Exceptions that have sometimes been offer'd to justifie the doing of it.
I will not now enter into any Dispute, to show how little reason there is for any one to separate from the Offices of the Church of England, upon the account of those few Exceptions that have sometime been offered to justify the doing of it.
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yet nevertheless freely allow of what they call Occasional Communion with us, I think sufficiently shews how little real ground there is for those Scruples, that have so long detain'd them in an unjust aversion to our Worship.
yet nevertheless freely allow of what they call Occasional Communion with us, I think sufficiently shows how little real ground there is for those Scruples, that have so long detained them in an unjust aversion to our Worship.
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Blessed be God, who has abundantly justified both the Purity of our Doctrin, and the Innocency of our Worship, not only by the general Approbation of the Reformed Churches abroad, who both freely communicate with us in our religious Offices, and have often given Testimony in favour of them;
Blessed be God, who has abundantly justified both the Purity of our Doctrine, and the Innocency of our Worship, not only by the general Approbation of the Reformed Churches abroad, who both freely communicate with us in our religious Offices, and have often given Testimony in favour of them;
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But on the contrary, the old Non-Conformists themselves, tho' they disliked some things in our Worship, yet freely declared they thought it a Crime to divide the Church on the account of them.
But on the contrary, the old nonconformists themselves, though they disliked Some things in our Worship, yet freely declared they Thought it a Crime to divide the Church on the account of them.
And they who at this day separate from us, for the sake of those few Constitutions that have been made for the Order and Decency of our Publick Worship, must for the same reason have separated from all the Churches of the Christian World, for above 1500 years;
And they who At this day separate from us, for the sake of those few Constitutions that have been made for the Order and Decency of our Public Worship, must for the same reason have separated from all the Churches of the Christian World, for above 1500 Years;
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and a too long Experience has already shewn us, That if ever we mean to accomplish that Union so much recommended to us by our Apostle, so advantagious to the Church at all times,
and a too long Experience has already shown us, That if ever we mean to accomplish that union so much recommended to us by our Apostle, so advantageous to the Church At all times,
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but especially at this time so necessary to our Peace and our Establishment, that it seems to be the only way that yet remains to settle and to secure us;
but especially At this time so necessary to our Peace and our Establishment, that it seems to be the only Way that yet remains to settle and to secure us;
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and upon all these accounts, so much to be desired by all Good Men, we must seek it by that Rule which St. Paul here proposed to the Dissenting Christians of my Text, We then that are strong in the faith, ought to bear the infirmities of the weak,
and upon all these accounts, so much to be desired by all Good Men, we must seek it by that Rule which Saint Paul Here proposed to the Dissenting Christians of my Text, We then that Are strong in the faith, ought to bear the infirmities of the weak,
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I cannot but think it a Reflection becoming every good Christian among us, but in a more especial manner, worthy the Consideration of such an Auditory as this,
I cannot but think it a Reflection becoming every good Christian among us, but in a more especial manner, worthy the Consideration of such an Auditory as this,
And for Exhortations to so Good and Christian a Work, shall I set before you the Example of our Blessed Saviour recommended to us in the Text, with what a mighty condescension he has treated Us;
And for Exhortations to so Good and Christian a Work, shall I Set before you the Exampl of our Blessed Saviour recommended to us in the Text, with what a mighty condescension he has treated Us;
and being made in the likeness of a sinful man, humbled Himself even to the Death upon the Cross for us? How He still bears not only with our Infirmities, but with our Sins too;
and being made in the likeness of a sinful man, humbled Himself even to the Death upon the Cross for us? How He still bears not only with our Infirmities, but with our Sins too;
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Or rather, shall I shew you, how far such a Blessed Vnion as this, would conduce to the Glory of God, to the Security of our Religion, and to the Promotion of Peace and Charity, and Piety among us?
Or rather, shall I show you, how Far such a Blessed union as this, would conduce to the Glory of God, to the Security of our Religion, and to the Promotion of Peace and Charity, and Piety among us?
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I need not say what a dishonour our Divisions have already brought to the Reformation, nor what a stop they have put to the progress of it Great, to be sure, is the Advantage which our Enemies either have,
I need not say what a dishonour our Divisions have already brought to the Reformation, nor what a stop they have put to the progress of it Great, to be sure, is the Advantage which our Enemies either have,
And methinks there should need no other Argument to stir up every true Friend to the name of Protestant, to endeavour all he can to compose our Differences, than this one thing, That we are sufficiently convinced who they are that we please, and whose Interests we serve, by the continuance of them.
And methinks there should need no other Argument to stir up every true Friend to the name of Protestant, to endeavour all he can to compose our Differences, than this one thing, That we Are sufficiently convinced who they Are that we please, and whose Interests we serve, by the Continuance of them.
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But especially with reference to the differences about Religion, To mark them which cause divisions and offences, contrary to the Doctrine which we have learnt, and avoid them.
But especially with Referente to the differences about Religion, To mark them which cause divisions and offences, contrary to the Doctrine which we have learned, and avoid them.
With what a scrupulous care did St. Paul manage himself between the dissenting parties in my Text? What admirable Rules did he lay down for them to walk by? And with what an affectionate earnestness did he enforce them? If there be any consolation in Christ,
With what a scrupulous care did Saint Paul manage himself between the dissenting parties in my Text? What admirable Rules did he lay down for them to walk by? And with what an affectionate earnestness did he enforce them? If there be any consolation in christ,
if any comfort of Love, if any fellowship of the Spirit, if any Bowels and Mercies, fulfil ye my joy, that ye be like-minded, having the same Love, being of one Accord, of one Mind.
if any Comfort of Love, if any fellowship of the Spirit, if any Bowels and mercies, fulfil you my joy, that you be like-minded, having the same Love, being of one Accord, of one Mind.
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And may I not beg leave, tho' not with the Authority, yet with the Charity of St. Paul, to apply all this to those unhappy Divisions that at this day rend in pieces the Church of Christ among us;
And may I not beg leave, though not with the authority, yet with the Charity of Saint Paul, to apply all this to those unhappy Divisions that At this day rend in Pieces the Church of christ among us;
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Never, certainly, was there a time, since the name of Separation was first heard of among us, in which we had greater reason to consider of such a Vnion ;
Never, Certainly, was there a time, since the name of Separation was First herd of among us, in which we had greater reason to Consider of such a union;
Let us shew the sense we have of that wonderful Deliverance God has given us out of the hand of our Enemies, by uniting our selves in the strictest League of Friendship with one another.
Let us show the sense we have of that wondered Deliverance God has given us out of the hand of our Enemies, by uniting our selves in the Strictest League of Friendship with one Another.
When the Church of Christ being purged from those Corruptions that have so long defaced its Beauty, shall again appear in its primitive Purity. When all Heresie and Schism being every where abolished,
When the Church of christ being purged from those Corruptions that have so long defaced its Beauty, shall again appear in its primitive Purity. When all Heresy and Schism being every where abolished,
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when a general Reformation, and a true Zeal, and a perfect Charity, passing through the World, we should All be united in the same Faith, the same Worship, the same Communion and Fellowship one with another? When all Pride and Prejudice, all Interests and Designs being submitted to the Honour of God,
when a general Reformation, and a true Zeal, and a perfect Charity, passing through the World, we should All be united in the same Faith, the same Worship, the same Communion and Fellowship one with Another? When all Pride and Prejudice, all Interests and Designs being submitted to the Honour of God,
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and Religion no longer take its denomination from little Sects and Factions, but we shall all be content with the same common primitive Names of Christians and Brethren, and live together as becomes our Character, in Brotherly Love and Christian Charity with one another?
and Religion no longer take its denomination from little Sects and Factions, but we shall all be content with the same Common primitive Names of Christians and Brothers, and live together as becomes our Character, in Brotherly Love and Christian Charity with one Another?
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And who can tell but such a Change as this, and which we have otherwise some reason to believe is nigh at hand, may even now break forth from the midst of us, would we but all seriously labour to perfect the Great Work which the Providence of God has so gloriously begun among us,
And who can tell but such a Change as this, and which we have otherwise Some reason to believe is High At hand, may even now break forth from the midst of us, would we but all seriously labour to perfect the Great Work which the Providence of God has so gloriously begun among us,
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and establish that Love and Vnity among our selves, which may afterwards diffuse it self from us into all the other Parts of the Christian World besides?
and establish that Love and Unity among our selves, which may afterwards diffuse it self from us into all the other Parts of the Christian World beside?
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Being The FAST-DAY Appointed by the KING and QUEEN'S Proclamation, TO Implore the Blessing of Almighty God upon Their MAJESTIES Forces by Sea and Land,
Being The FAST-DAY Appointed by the KING and QUEEN'S Proclamation, TO Implore the Blessing of Almighty God upon Their MAJESTIES Forces by Sea and Land,
THough the time of this Prophecy be uncertain, so that neither the Jewish Rabbins, nor Christian Antiquaries are able to give us any tolerable Account of it,
THough the time of this Prophecy be uncertain, so that neither the Jewish Rabbis, nor Christian Antiquaries Are able to give us any tolerable Account of it,
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yet is the Design plain, and the words of my Text a most proper and pathetick enforcement of the great duty of this day, to turn unto the Lord our God with all our Heart,
yet is the Design plain, and the words of my Text a most proper and pathetic enforcement of the great duty of this day, to turn unto the Lord our God with all our Heart,
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If we look into the foregoing Chapter, we shall there find an astonishing Account of the great Evils that were just ready to befall the Jews for their Sins.
If we look into the foregoing Chapter, we shall there find an astonishing Account of the great Evils that were just ready to befall the jews for their Sins.
To awaken a stupid and inconsiderate People, a Nation dead in Sin and Security, in the beginning of this Chapter he prepares a lofty and magnificent Scene. He sets before them a Prophecy of yet greater dangers than any they had hitherto experimented,
To awaken a stupid and inconsiderate People, a nation dead in since and Security, in the beginning of this Chapter he prepares a lofty and magnificent Scene. He sets before them a Prophecy of yet greater dangers than any they had hitherto experimented,
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whether by the mighty and terrible Host here spoken of, we are only to understand that swarm of Locusts, and other Insects, that, we are before told, were utterly to devour all the Fruits of the Land:
whither by the mighty and terrible Host Here spoken of, we Are only to understand that swarm of Locusts, and other Insects, that, we Are before told, were utterly to devour all the Fruits of the Land:
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Or whether under the Character of these, we shall with most Interpreters, comprehend the numerous and mighty Armies of the Chaldeans and Babylonians, which at divers times brought such Desolations,
Or whither under the Character of these, we shall with most Interpreters, comprehend the numerous and mighty Armies of the Chaldeans and Babylonians, which At diverse times brought such Desolations,
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as we read of, upon the Jews: This is plain, that we have here the denunciation of some Judgment worthy of God, and great as the sins and incorrigibleness that occasion'd it.
as we read of, upon the jews: This is plain, that we have Here the denunciation of Some Judgement worthy of God, and great as the Sins and incorrigibleness that occasioned it.
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No, blessed be God, who by a wonderful Concurrence of great and singular Mercies, seems rather to call upon us to celebrate his Goodness, than to deprecate his Judgments;
No, blessed be God, who by a wondered Concurrence of great and singular mercies, seems rather to call upon us to celebrate his goodness, than to deprecate his Judgments;
to praise his Name in Hymns of Triumph and Eucharist, than to weep between the Porch and the Altar, in melancholy Litanies to avert his Anger, and implore his Mercy.
to praise his Name in Hymns of Triumph and Eucharist, than to weep between the Porch and the Altar, in melancholy Litanies to avert his Anger, and implore his Mercy.
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But yet since the Goodness, as well as Judgments of the Lord, are designed to bring us to repentance, and that whether we look back into our own particular Actions,
But yet since the goodness, as well as Judgments of the Lord, Are designed to bring us to Repentance, and that whither we look back into our own particular Actions,
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I cannot but think, both the Solemn Occasion of this Day, and the Design of my Text, to be a most proper and seasonable Admonition to us, to turn unto the Lord our God, and to implore his Blessing upon our present Enterprises, that those vile Insects, the Locusts and Caterpillars, that have so barbarously consumed our Neighbours round about us;
I cannot but think, both the Solemn Occasion of this Day, and the Design of my Text, to be a most proper and seasonable Admonition to us, to turn unto the Lord our God, and to implore his Blessing upon our present Enterprises, that those vile Insects, the Locusts and Caterpillars, that have so barbarously consumed our Neighbours round about us;
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yet we cannot so soon forget, that we have also born the punishment of our sins. For not to repass upon the things that are at a greater distance from us;
yet we cannot so soon forget, that we have also born the punishment of our Sins. For not to repass upon the things that Are At a greater distance from us;
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What just Apprehensions did we but very lately lye under of our Lives, and of what is yet dearer to us than our Lives, our Liberty, and our Religion? How did our Enemies not only project our Ruin,
What just Apprehensions did we but very lately lie under of our Lives, and of what is yet Dearer to us than our Lives, our Liberty, and our Religion? How did our Enemies not only project our Ruin,
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if God has begun, upon our late more serious concern for Religion, and more general return to him, to give us some Testimony of his gracious Designations towards us;
if God has begun, upon our late more serious concern for Religion, and more general return to him, to give us Some Testimony of his gracious Designations towards us;
This certainly ought to be so far from lessening our solemn Humiliation at this time, that it should rather engage us to be the more forward in perfecting our Repentance, the greater Encouragement we have to hope, that it shall be accepted at our hands.
This Certainly ought to be so Far from lessening our solemn Humiliation At this time, that it should rather engage us to be the more forward in perfecting our Repentance, the greater Encouragement we have to hope, that it shall be accepted At our hands.
Therefore also now, saith the LORD, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: And rent your hearts, and not your garments, and turn unto the LORD your God.
Therefore also now, Says the LORD, turn you even to me with all your heart, and with fasting, and with weeping, and with mourning: And rend your hearts, and not your garments, and turn unto the LORD your God.
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I. The Address of the Holy Prophet to his Countrey, and in that the Exhortation, which I am earnestly in the Name of God to recommend unto you this day;
I. The Address of the Holy Prophet to his Country, and in that the Exhortation, which I am earnestly in the Name of God to recommend unto you this day;
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II. The great Encouragement which he offer'd to induce them, and which ought to be of no less a force to stir up all of us to a serious and diligent performance of it:
II The great Encouragement which he offered to induce them, and which ought to be of no less a force to stir up all of us to a serious and diligent performance of it:
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And here I presume I shall not need to tell you, That all this is but a larger Paraphrase of what I may in other Words call a General and National Repentance, of those Publick and National Sins which had provoked God Almighty to send down so many Judgments upon them,
And Here I presume I shall not need to tell you, That all this is but a larger paraphrase of what I may in other Words call a General and National Repentance, of those Public and National Sins which had provoked God Almighty to send down so many Judgments upon them,
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to appease God 's Anger for that General Incorrigibleness, by which they had so long exposed both his Goodness and his Justice to Contempt, among the Heathen round about him?
to appease God is Anger for that General Incorrigibleness, by which they had so long exposed both his goodness and his justice to Contempt, among the Heathen round about him?
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For however it be very certain, that all the outward pomp and solemnity of Repentance, the fasting, and the weeping, and the mourning, are at best but a form of Godliness, empty and unprofitable,
For however it be very certain, that all the outward pomp and solemnity of Repentance, the fasting, and the weeping, and the mourning, Are At best but a from of Godliness, empty and unprofitable,
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First, That though, as I have just now shewn, there must be the publick marks of Sorrow and Humiliation in our publick Repentance, yet we must by no means stop in these;
First, That though, as I have just now shown, there must be the public marks of Sorrow and Humiliation in our public Repentance, yet we must by no means stop in these;
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If we may believe some of their greatest Casuists, an external Worship is sufficient to carry a Man to Heaven, without the trouble of the true inward Devotion of the Soul : He may repent without Contrition ;
If we may believe Some of their greatest Casuists, an external Worship is sufficient to carry a Man to Heaven, without the trouble of the true inward Devotion of the Soul: He may Repent without Contrition;
if, as our late Masters tell us, they are not Authorized by their Church, yet I am sure are publickly recommended by their Greatest Men, and generally practised too, without any censure or contradiction among them.
if, as our late Masters tell us, they Are not Authorized by their Church, yet I am sure Are publicly recommended by their Greatest Men, and generally practised too, without any censure or contradiction among them.
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I will not now dispute of what use some of these External Performances may be to assist our Repentance, and render our Sorrow for Sin the more solemn, and so in some Cases, as I have before observed, the more pleasing to God. I know well enough that St. Paul has told us, That Bodily Exercise, where 'tis discreetly order'd, does profit a little, though it be not like Godliness, profitable for all things.
I will not now dispute of what use Some of these External Performances may be to assist our Repentance, and render our Sorrow for since the more solemn, and so in Some Cases, as I have before observed, the more pleasing to God. I know well enough that Saint Paul has told us, That Bodily Exercise, where it's discreetly ordered, does profit a little, though it be not like Godliness, profitable for all things.
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But then as 'tis plain, that the greatest part of those Follies so much magnified and recommended in the Church of Rome, are but vain and ridiculous Impositions to cheat the silly and superstitious Multitude;
But then as it's plain, that the greatest part of those Follies so much magnified and recommended in the Church of Rome, Are but vain and ridiculous Impositions to cheat the silly and superstitious Multitude;
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nor otherwise of any value at all with God, than as they are attended with that true Repentance, which alone can either incline his Mercy, or obtain our Forgiveness.
nor otherwise of any valve At all with God, than as they Are attended with that true Repentance, which alone can either incline his Mercy, or obtain our Forgiveness.
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If we will therefore make our solemn Humiliation this day acceptable to God, and available to our selves, our Country, and our Religion, we must take the Method of the Prophet in our Text: We must turn unto the Lord our God with all our Heart, and then our fasting, and our weeping, and our mourning shall indeed be pleasing unto him.
If we will Therefore make our solemn Humiliation this day acceptable to God, and available to our selves, our Country, and our Religion, we must take the Method of the Prophet in our Text: We must turn unto the Lord our God with all our Heart, and then our fasting, and our weeping, and our mourning shall indeed be pleasing unto him.
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2. And this brings me to a second Remark for the farther clearing of this great Duty, viz. That not only these outward marks of penitence are not sufficient to the discharge of it,
2. And this brings me to a second Remark for the farther clearing of this great Duty, viz. That not only these outward marks of penitence Are not sufficient to the discharge of it,
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and therefore have resolved, that true Contrition, or a sorrow for sin committed, with a purpose of sinning no more, is not necessary to the Sacrament of Penance,
and Therefore have resolved, that true Contrition, or a sorrow for since committed, with a purpose of sinning no more, is not necessary to the Sacrament of Penance,
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3. In short, Thirdly, if we will truly discharge that Repentance, to which we are here called, we must do it not by being sorry for our Sins, or by resolving against them,
3. In short, Thirdly, if we will truly discharge that Repentance, to which we Are Here called, we must do it not by being sorry for our Sins, or by resolving against them,
And this was what I before observed in the Case of Niniveh: When God saw their works, that they turned from their Evil way, then he repented him of the Evil that he had said he would do unto them, and he did it not.
And this was what I before observed in the Case of Nineveh: When God saw their works, that they turned from their Evil Way, then he repented him of the Evil that he had said he would do unto them, and he did it not.
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Words very Emphatical, and which offer to us two great Conditions, which are absolutely necessary to render our Conversion every way such as it ought to be.
Words very Emphatical, and which offer to us two great Conditions, which Are absolutely necessary to render our Conversion every Way such as it ought to be.
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if we will render our Fast such as the Lord has chosen, and has promised to reward with the Blessings both of this life, and of that which is to come, we must not think it enough that we comply with the outward Ceremonies and shew of Repentance, but we must indeed resolve to bring forth the Fruits of it.
if we will render our Fast such as the Lord has chosen, and has promised to reward with the Blessings both of this life, and of that which is to come, we must not think it enough that we comply with the outward Ceremonies and show of Repentance, but we must indeed resolve to bring forth the Fruits of it.
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And if we thus improve the great Solemnity of this day, we shall not fail to meet with a favourable acceptance at the Throne of Grace. God will be jealous for his land, and pity his People:
And if we thus improve the great Solemnity of this day, we shall not fail to meet with a favourable acceptance At the Throne of Grace. God will be jealous for his land, and pity his People:
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Our Faith, which has so often triumph'd over all the Arguments of its Adversaries, shall now no less triumph over all their black Designs to root it out, and to destroy it;
Our Faith, which has so often triumphed over all the Arguments of its Adversaries, shall now no less triumph over all their black Designs to root it out, and to destroy it;
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It is not at all needful for me to enter on any particular Explication of all these Attributes, and shew what Arguments every one of them affords to engage us to Repentance. Two things in general there are, which will at first sight arise from them to excite us to it; viz.
It is not At all needful for me to enter on any particular Explication of all these Attributes, and show what Arguments every one of them affords to engage us to Repentance. Two things in general there Are, which will At First sighed arise from them to excite us to it; viz.
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When God proclaimed his own Name in the midst of the People of Israel, we read Exod. xxxiv. that he chose to do it, not so much in the terrible Attributes of his Majesty and Power, as in the soft Idea s of his Mercy and Goodness: The Lord, the Lord God, Merciful and Gracious, long-suffering, and abundant in Goodness and Truth;
When God proclaimed his own Name in the midst of the People of Israel, we read Exod xxxiv. that he chosen to do it, not so much in the terrible Attributes of his Majesty and Power, as in the soft Idea s of his Mercy and goodness: The Lord, the Lord God, Merciful and Gracious, long-suffering, and abundant in goodness and Truth;
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And if we look into all the following Representations which he makes of himself, whether by his Holy Prophets under the Legal, but especially by our Blessed Saviour and his Apostles under the Christian Dispensation, we shall find there is no Character he so much delights in,
And if we look into all the following Representations which he makes of himself, whither by his Holy prophets under the Legal, but especially by our Blessed Saviour and his Apostles under the Christian Dispensation, we shall find there is no Character he so much delights in,
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And now what more forcible Encouragement can any one desire to bring him to Repentance, than to be thus assured of the Goodness and Mercy of God to the greatest of Sinners,
And now what more forcible Encouragement can any one desire to bring him to Repentance, than to be thus assured of the goodness and Mercy of God to the greatest of Sinners,
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Sometimes he Expostulates with us in the way of Reasoning, to see if by that means he may be able to bring us to consider his Love and Affection to us, Isai. i. 16. Wash ye, make ye clean, put away the Evil of your doings from before mine Eyes;
Sometime he Expostulates with us in the Way of Reasoning, to see if by that means he may be able to bring us to Consider his Love and Affection to us, Isaiah i. 16. Wash you, make you clean, put away the Evil of your doings from before mine Eyes;
and will rather be thought inconstant in his most peremptory Decrees, than inexorable to Repenting Sinners. Thus he commanded Jonah to go to Niniveh, and to pronounce an utter Destruction against it.
and will rather be Thought inconstant in his most peremptory Decrees, than inexorable to Repenting Sinners. Thus he commanded Jonah to go to Nineveh, and to pronounce an utter Destruction against it.
And what must the Consequence of all these Reflections be, but to engage us not to despise the Goodness of God, whereby he thus graciously invites us to Repentance ;
And what must the Consequence of all these Reflections be, but to engage us not to despise the goodness of God, whereby he thus graciously invites us to Repentance;
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but will rather desire you to consider your own Times, your own Country, and, if you will allow me freely to add it, your own Souls. Which of all these will not afford me an evident Demonstration of the Patience and long-suffering of God? And speak him in the words of the Text, to be a God slow to Anger, and that repenteth him of the Evil?
but will rather desire you to Consider your own Times, your own Country, and, if you will allow me freely to add it, your own Souls. Which of all these will not afford me an evident Demonstration of the Patience and long-suffering of God? And speak him in the words of the Text, to be a God slow to Anger, and that Repenteth him of the Evil?
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That notwithstanding we have so far abused his Goodness and long-suffering, as to improve that which above all things should have the most engaged us to our Duty, into an encouragement to go on the rather in our Sins ;
That notwithstanding we have so Far abused his goodness and long-suffering, as to improve that which above all things should have the most engaged us to our Duty, into an encouragement to go on the rather in our Sins;
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he nevertheless still continues to us the Offers of Pardon and Peace, if we will even now in this our day consider the things that make for our Peace :
he nevertheless still continues to us the Offers of Pardon and Peace, if we will even now in this our day Consider the things that make for our Peace:
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What shall I say to the fears and jealousies we have labour'd under since, from a restless Party, Enemies to the Name of Protestant, and by Principle conjured,
What shall I say to the fears and jealousies we have laboured under since, from a restless Party, Enemies to the Name of Protestant, and by Principle conjured,
In how many dangers has God delivered us? And how many Designs, for ought we know, may he have prevented, which have not yet been brought to light? And when at last, either to awaken us the more effectually to a Repentance of our Sins, or it may be to accomplish the number of their Iniquities, he deliver'd us over for a little while into the Hands of our Enemies;
In how many dangers has God Delivered us? And how many Designs, for ought we know, may he have prevented, which have not yet been brought to Light? And when At last, either to awaken us the more effectually to a Repentance of our Sins, or it may be to accomplish the number of their Iniquities, he Delivered us over for a little while into the Hands of our Enemies;
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and to convince the most incredulous among us, what the true Spirit of prevailing Popery is, suffer'd them with such an inconsiderate Fury to pursue our Ruine, That no Ties, either of God or Man, were sufficient to restrain them;
and to convince the most incredulous among us, what the true Spirit of prevailing Popery is, suffered them with such an inconsiderate Fury to pursue our Ruin, That no Ties, either of God or Man, were sufficient to restrain them;
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How did it then please our Almighty Defender to assert his Character of being a God repenting him of the evil that he had brought upon us, in a manner that is the Wonder and Astonishment of the present;
How did it then please our Almighty Defender to assert his Character of being a God repenting him of the evil that he had brought upon us, in a manner that is the Wonder and Astonishment of the present;
He meditated the great Work of delivering our Country from Oppression, and our Religion from Destruction. And by the Blessing of God, he accomplish'd it, in a manner so extraordinary in all its Circumstances,
He meditated the great Work of delivering our Country from Oppression, and our Religion from Destruction. And by the Blessing of God, he accomplished it, in a manner so extraordinary in all its circumstances,
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And may, I think, be a final, I hope it shall be an effectual Confirmation to us of this Great Engagement of our Text, to turn to him with all our hearts;
And may, I think, be a final, I hope it shall be an effectual Confirmation to us of this Great Engagement of our Text, to turn to him with all our hearts;
and therefore whose Mercy, if we now truly do so, we may securely depend upon both for the forgiveness of our sins, and for our deliverance from those dangers which our sins have so justly exposed us to.
and Therefore whose Mercy, if we now truly do so, we may securely depend upon both for the forgiveness of our Sins, and for our deliverance from those dangers which our Sins have so justly exposed us to.
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And now what remains, but that having all these great Encouragements, such Promises, or rather, such an Earnest of God's Favour to us, we resolve, every of one of us, seriously to comply with the great Design both of this Day, and of this Discourse ;
And now what remains, but that having all these great Encouragements, such Promises, or rather, such an Earnest of God's Favour to us, we resolve, every of one of us, seriously to comply with the great Design both of this Day, and of this Discourse;
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but in Effect the preservation of our Selves, our Laws, our Liberties, and our Religion, against the Violence of those who have long conspired both Their and Our Destruction.
but in Effect the preservation of our Selves, our Laws, our Liberties, and our Religion, against the Violence of those who have long conspired both Their and Our Destruction.
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we shall instead thereof fast only for strife and for debate: If when we should be here prostrating our selves before the LORD, to implore the Completion of that Great Deliverance he has begun to work for us;
we shall instead thereof fast only for strife and for debate: If when we should be Here prostrating our selves before the LORD, to implore the Completion of that Great Deliverance he has begun to work for us;
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we shall, on the contrary, continue ungratefully to murmur against his Providence, and be ready almost to implead his Justice for what he has already done;
we shall, on the contrary, continue ungratefully to murmur against his Providence, and be ready almost to implead his justice for what he has already done;
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and with those repining Israelites of old, be looking back again to our Egyptian Bondage, when we are brought even within prospect of the Promised Land :
and with those repining Israelites of old, be looking back again to our Egyptian Bondage, when we Are brought even within prospect of the Promised Land:
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In a word, If when we should be uniting our selves against the Common Enemy of our Country and Christendom, we shall suffer a Spirit of Fa•tion and Sedition, of Mutiny and Discontent ;
In a word, If when we should be uniting our selves against the Common Enemy of our Country and Christendom, we shall suffer a Spirit of Fa•tion and Sedition, of Mutiny and Discontent;
and make those that hate us, to rule over us. Wherefore now, arise O ye Worthies, ye Chosen, and Counsellors of our Israel ; Consult, consider, and resolve:
and make those that hate us, to Rule over us. Wherefore now, arise Oh you Worthies, you Chosen, and Counsellors of our Israel; Consult, Consider, and resolve:
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our Rock, and our Defence against the Face of our Enemies, so direct and prosper all your Consultations, that the Children which are yet unborn, may rise up in their Generations, and call you Blessed ;
our Rock, and our Defence against the Face of our Enemies, so Direct and prosper all your Consultations, that the Children which Are yet unborn, may rise up in their Generations, and call you Blessed;
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but what is still more considerable than all this, the Fortunes of all the Reformed Churches, and distressed Countries of Europe, depending on the Success of our present Enterprizes.
but what is still more considerable than all this, the Fortune's of all the Reformed Churches, and distressed Countries of Europe, depending on the Success of our present Enterprises.
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May your Councils be govern'd with such a Calmness and Temper, as may settle and compose all the unquiet and dissatisfied Spirits (if there be any) yet remaining among us;
May your Councils be governed with such a Calmness and Temper, as may settle and compose all the unquiet and dissatisfied Spirits (if there be any) yet remaining among us;
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And the Subject and Design of both we have here express'd to us in the words of my Text; viz. to exhort the Christians dispersed abroad among the Jews, neither to sink under those Persecutions that were brought upon them for their Faith ;
And the Subject and Design of both we have Here expressed to us in the words of my Text; viz. to exhort the Christians dispersed abroad among the jews, neither to sink under those Persecutions that were brought upon them for their Faith;
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nor to suffer that holy Doctrine which had been so fully and purely deliver'd to them by the Apostles, to be corrupted by the Errors of those pernicious Hereticks, who even already began to creep in among them.
nor to suffer that holy Doctrine which had been so Fully and purely Delivered to them by the Apostles, to be corrupted by the Errors of those pernicious Heretics, who even already began to creep in among them.
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And no wonder if St. Jude thought it not only becoming that Character our Blessed Lord had honour'd him with in his Church, to write unto them, but even necessary for him so to do;
And no wonder if Saint U^de Thought it not only becoming that Character our Blessed Lord had honoured him with in his Church, to write unto them, but even necessary for him so to do;
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and to exhort them, NONLATINALPHABET, to strive with all their might, and, as our Translation has very well rendred it, To contend earnestly for the Faith which was once deliver'd to the Saints.
and to exhort them,, to strive with all their might, and, as our translation has very well rendered it, To contend earnestly for the Faith which was once Delivered to the Saints.
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What that Faith is, which the Apostle exhorted them to contend for? II. How they were to contend for it? III. The great reason they had at that time more especially so to do. IV. By what means he advised them to contend for it;
What that Faith is, which the Apostle exhorted them to contend for? II How they were to contend for it? III. The great reason they had At that time more especially so to do. IV. By what means he advised them to contend for it;
The Faith that was once delivered to the Saints, is what we are to contend for, not for any Inventions or Additions of Men that have since been brought into it.
The Faith that was once Delivered to the Saints, is what we Are to contend for, not for any Inventions or Additions of Men that have since been brought into it.
and assisting and directing those holy Men who first preach'd the Gospel to the Saints that then lived, to send it down in writing to all the other Disciples that were to follow after to the end of the World;
and assisting and directing those holy Men who First preached the Gospel to the Saints that then lived, to send it down in writing to all the other Disciples that were to follow After to the end of the World;
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And however Interest has made some of late the better to defend their Errors, and to maintain an usurped Authority over Mens Consciences to pretend to some other Directions :
And however Interest has made Some of late the better to defend their Errors, and to maintain an usurped authority over Men's Consciences to pretend to Some other Directions:
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Let it only be resolved, that the Faith it self must be no other than what was once delivered to the Saints, and then I am sure it will be our duty not only readily to receive it,
Let it only be resolved, that the Faith it self must be no other than what was once Delivered to the Saints, and then I am sure it will be our duty not only readily to receive it,
and have thought their labours worthily rewarded, if with the greatest Application, and it may be with some danger and loss too, they have but been able to find it out at the last.
and have Thought their labours worthily rewarded, if with the greatest Application, and it may be with Some danger and loss too, they have but been able to find it out At the last.
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That therefore to give up these Truths, is to become the vilest Traditors, the Betrayers not only of our Religion, but of our Souls too, and that to all Eternity ;
That Therefore to give up these Truths, is to become the Vilest Traditors, the Betrayers not only of our Religion, but of our Souls too, and that to all Eternity;
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we cannot certainly but think it to be very much our concern to take the advice of the Apostle, and earnestly contend for the Faith that was once delivered to the Saints.
we cannot Certainly but think it to be very much our concern to take the Advice of the Apostle, and earnestly contend for the Faith that was once Delivered to the Saints.
Such is the necessity of this Contention: And two things there were wherein St. Jude here exhorted them to the Practice of it, proportionable to the two great dangers to which I have before said these Christians were then exposed. For, First ;
Such is the necessity of this Contention: And two things there were wherein Saint U^de Here exhorted them to the Practice of it, proportionable to the two great dangers to which I have before said these Christians were then exposed. For, First;
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The Christians to whom he wrote, were at this time actually under a Persecution for their Faith, and by consequence under great Temptations to Apostatize from it.
The Christians to whom he wrote, were At this time actually under a Persecution for their Faith, and by consequence under great Temptations to Apostatise from it.
And this danger was by so much the more to be apprehended, for that a sort of Hereticks were crept in among them, who the better to preserve themselves from those Evils which Christianity then brought upon all the faithful Professors of it, had among their other Errors, set up this for one, That it was lawful in such Tryals to dissemble their Faith, and to escape Persecution for it.
And this danger was by so much the more to be apprehended, for that a sort of Heretics were crept in among them, who the better to preserve themselves from those Evils which Christianity then brought upon all the faithful Professors of it, had among their other Errors, Set up this for one, That it was lawful in such Trials to dissemble their Faith, and to escape Persecution for it.
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Now in Opposition to this base Cowardise of these Men, we must first interpret the Contention here spoken of to imply a firmness and resolution of Mind to undergo any Evils, rather than to deny their Religion :
Now in Opposition to this base Cowardice of these Men, we must First interpret the Contention Here spoken of to imply a firmness and resolution of Mind to undergo any Evils, rather than to deny their Religion:
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and there see that Crown of Glory which these light afflictions that are but for a moment shall place upon his Head for all Eternity. A true Christian is never greater,
and there see that Crown of Glory which these Light afflictions that Are but for a moment shall place upon his Head for all Eternity. A true Christian is never greater,
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or nakedness, or peril, or sword? (As it is written, For thy sake we are killed all the day long, we are accounted as sheep for the slaughter:) Nay, in all these things we are more than Conquerors, through him that loved us. But, Secondly ;
or nakedness, or peril, or sword? (As it is written, For thy sake we Are killed all the day long, we Are accounted as sheep for the slaughter:) Nay, in all these things we Are more than Conquerors, through him that loved us. But, Secondly;
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And the hazard of corrupting their Religion, by the Artifices of those Hereticks who were unawares crept in among them, was yet more to be apprehended than their total Apostatizing from it.
And the hazard of corrupting their Religion, by the Artifices of those Heretics who were unawares crept in among them, was yet more to be apprehended than their total Apostatizing from it.
And that the Devil has in all Ages gain'd more by the secret cunning of his false Teachers, than by the open violence of his Persecutors. There's many a Christian who has carriage enough to Die for his Faith, that yet has not Skill enough to defend it.
And that the devil has in all Ages gained more by the secret cunning of his false Teachers, than by the open violence of his Persecutors. There's many a Christian who has carriage enough to Die for his Faith, that yet has not Skill enough to defend it.
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And therefore it cannot certainly but be very advisable in us all, and especially for those who are the most ignorant, to be very careful of themselves as to this matter:
And Therefore it cannot Certainly but be very advisable in us all, and especially for those who Are the most ignorant, to be very careful of themselves as to this matter:
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neither obstinately to refuse a better Instruction whenever it shall indeed be offered to him, much less to be cheated out of his Religion by Noise and Confidence, by high Pretences, and no Arguments;
neither obstinately to refuse a better Instruction whenever it shall indeed be offered to him, much less to be cheated out of his Religion by Noise and Confidence, by high Pretences, and no Arguments;
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And this is a Caution that cannot be unseasonable at any time. But yet some times there are wherein 'tis more especially to be recommended to Christians.
And this is a Caution that cannot be unseasonable At any time. But yet Some times there Are wherein it's more especially to be recommended to Christians.
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I shall not now say any thing of that general Obligation which lyes upon all Christians thus to contend for the Faith, viz. the Eternal Salvation of their Souls, according as they are careful or not in so doing,
I shall not now say any thing of that general Obligation which lies upon all Christians thus to contend for the Faith, viz. the Eternal Salvation of their Souls, according as they Are careful or not in so doing,
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And those, whethersoever of the two things we consider, which I have before shewn they were herein exhorted to, are such as ought very much to have engaged their care in this Contention. For,
And those, whithersoever of the two things we Consider, which I have before shown they were herein exhorted to, Are such as ought very much to have engaged their care in this Contention. For,
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And as if all this were not enough, some who called themselves Christians among them, not only encouraged them by their Example, but even maintain•d it as an Opinion, That to avoid Persecution, they might lawfully and warrantably dissemble their Belief.
And as if all this were not enough, Some who called themselves Christians among them, not only encouraged them by their Exampl, but even maintain•d it as an Opinion, That to avoid Persecution, they might lawfully and warrantably dissemble their Belief.
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And sure then it was high time for the Apostle to interpose his Exhortation, to stir them up to contend for that Faith which both their Enemies persecuted, and their pretended Catholick Brethren so readily renounced.
And sure then it was high time for the Apostle to interpose his Exhortation, to stir them up to contend for that Faith which both their Enemies persecuted, and their pretended Catholic Brothers so readily renounced.
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e. (says he) of that special Promise of Christ to preserve and deliver those who should firmly adhere to him, from that Vniversal Destruction, which was in a little time to befall the Jews.
e. (Says he) of that special Promise of christ to preserve and deliver those who should firmly adhere to him, from that Universal Destruction, which was in a little time to befall the jews.
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where speaking of those very Persecutions which St. Jude here refers to, he tells them, But he that endures to the end, shall be saved. Shall be saved, not only in another World, though that be certain too;
where speaking of those very Persecutions which Saint U^de Here refers to, he tells them, But he that endures to the end, shall be saved. Shall be saved, not only in Another World, though that be certain too;
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when the whole World besides perished in the Deluge, 2 Pet. ii. 5. Of righteous Lot and his Children, who were brought by an Angel out of Sodom, when the wicked Sodomites were destroyed, ver. 6, 7. And then makes this remarkable Application, ver. 9. The Lord, says he, knoweth how to deliver the godly out of temptations.
when the Whole World beside perished in the Deluge, 2 Pet. ii. 5. Of righteous Lot and his Children, who were brought by an Angel out of Sodom, when the wicked Sodomites were destroyed, ver. 6, 7. And then makes this remarkable Application, ver. 9. The Lord, Says he, Knoweth how to deliver the godly out of temptations.
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Now if this be allowed of as the true meaning of this Phrase, then certainly it could not but be a great engagement to them to continue constant in their Profession:
Now if this be allowed of as the true meaning of this Phrase, then Certainly it could not but be a great engagement to them to continue constant in their Profession:
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And therefore how unworthy, indeed how weak a thing would it be for them, after all they had hitherto suffered for the Faith, now finally to apostatize from it,
And Therefore how unworthy, indeed how weak a thing would it be for them, After all they had hitherto suffered for the Faith, now finally to apostatise from it,
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and to be a standing Caution to all succeeding Ages, how unworthy, indeed how dangerous a thing it is for Men to purchase their Lives at the price of their Consciences ;
and to be a standing Caution to all succeeding Ages, how unworthy, indeed how dangerous a thing it is for Men to purchase their Lives At the price of their Consciences;
not to renounce it, but to continue firm and constant in the Profession of it. Nor were their Engagement, Secondly, any less, Secondly, To contend for it ;
not to renounce it, but to continue firm and constant in the Profession of it. Nor were their Engagement, Secondly, any less, Secondly, To contend for it;
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And indeed 'tis this seems to have been the more especial design of St. Jude in this Caution. For having in our Text exhorted them earnestly to contend for the Faith which was once delivered to the Saints ;
And indeed it's this seems to have been the more especial Design of Saint U^de in this Caution. For having in our Text exhorted them earnestly to contend for the Faith which was once Delivered to the Saints;
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he immediately subjoyns this Reason, ver. 4. That there were certain men crept in among them, ungodly men, who turn'd the grace of God into lasciviousness, and would otherwise be likely enough to pervert them from it.
he immediately subjoins this Reason, ver. 4. That there were certain men crept in among them, ungodly men, who turned the grace of God into lasciviousness, and would otherwise be likely enough to pervert them from it.
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Now this oftentime makes a huge impression upon weak Minds, who do not sufficiently consider how suspitious a thing it is for Men to be too forward in their own Commendation;
Now this oftentime makes a huge impression upon weak Minds, who do not sufficiently Consider how suspicious a thing it is for Men to be too forward in their own Commendation;
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leading captive silly Women, says St. Paul, and those too, for the most part, laden with divers lusts. Such for whom Christianity was too severe and rigid an Institution, they could not find any great hopes of living up to,
leading captive silly Women, Says Saint Paul, and those too, for the most part, laden with diverse Lustiest. Such for whom Christianity was too severe and rigid an Institution, they could not find any great hope's of living up to,
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3 dly, And such, Thirdly, these Hereticks fail'd not to propose to them. Their Religion consisted chiefly in a sett of incomprehensible Phrases and Notions ;
3 dly, And such, Thirdly, these Heretics failed not to propose to them. Their Religion consisted chiefly in a Set of incomprehensible Phrases and Notions;
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If their Lusts disturb'd them, it was natural, and therefore lawful to gratifie them: and it was a great mistake to think that they ought not to do so.
If their Lustiest disturbed them, it was natural, and Therefore lawful to gratify them: and it was a great mistake to think that they ought not to do so.
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And I shall content my self to refer you only to this short Epistle, for the Character both of them and their Religion. For I am much mistaken if this alone will not suffice to shew what just cause our Apostle had to fear their prevailing:
And I shall content my self to refer you only to this short Epistle, for the Character both of them and their Religion. For I am much mistaken if this alone will not suffice to show what just cause our Apostle had to Fear their prevailing:
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And those are principally these five: 1. By a close Adherence to that Doctrine which had been delivered to them. 2. By taking heed of those that would seduce them from it. 3. By building themselves on their holy Faith ; i. e.
And those Are principally these five: 1. By a close Adherence to that Doctrine which had been Delivered to them. 2. By taking heed of those that would seduce them from it. 3. By building themselves on their holy Faith; i. e.
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and so their Faith came to them without all dispute, pure and uncorrupted. And however we do not now pretend that Men should give up themselves so intirely to our Conduct,
and so their Faith Come to them without all dispute, pure and uncorrupted. And however we do not now pretend that Men should give up themselves so entirely to our Conduct,
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since the Rule by which we go, cannot be denied to contain that Faith, and we desire not to be believed by you, any farther than what we teach is found to be agreeable to that Rule: I think we may very reasonably thus far at least make the Application even now, That you ought not lightly to forsake a Faith which is built upon such a Foundation, I am sure not for such a one as is built upon any other.
since the Rule by which we go, cannot be denied to contain that Faith, and we desire not to be believed by you, any farther than what we teach is found to be agreeable to that Rule: I think we may very reasonably thus Far At least make the Application even now, That you ought not lightly to forsake a Faith which is built upon such a Foundation, I am sure not for such a one as is built upon any other.
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yet this deference we think every one ought to pay to that Church which first made him Christian, and to those Guides whom God's Providence has set over him to build him up in the Faith ;
yet this deference we think every one ought to pay to that Church which First made him Christian, and to those Guides whom God's Providence has Set over him to built him up in the Faith;
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as not lightly to forsake either them or their Doctrine, but to presume for the Truth of what they already profess, till they can be very clearly and evidently convinced of the contrary. But,
as not lightly to forsake either them or their Doctrine, but to presume for the Truth of what they already profess, till they can be very clearly and evidently convinced of the contrary. But,
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Much less, that we should seek occasion of Disputes, and love to be perpetually raising Difficulties against our Religion, lest we should at last provoke God to give us over to Delusion,
Much less, that we should seek occasion of Disputes, and love to be perpetually raising Difficulties against our Religion, lest we should At last provoke God to give us over to Delusion,
It is certainly a great weakness in any Man to go to his Enemy for the Character of his Religion. To enquire concerning the Truth, of those who are the profess'd Opposers of it.
It is Certainly a great weakness in any Man to go to his Enemy for the Character of his Religion. To inquire Concerning the Truth, of those who Are the professed Opposers of it.
and I had almost said even common Civility too, might satisfie them, that they ought to be their Instructors, whom God has set over them to be their Guides in Holy things, rather than any others.
and I had almost said even Common Civility too, might satisfy them, that they ought to be their Instructors, whom God has Set over them to be their Guides in Holy things, rather than any Others.
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This St. Jude calls, a Building up our selves upon our most holy Faith, ver. 20. And again, a keeping of our selves in the love of God, ver. 21. And an excellent means no doubt it is, to preserve the Purity of our Faith, and to keep our selves from being seduced from it.
This Saint U^de calls, a Building up our selves upon our most holy Faith, ver. 20. And again, a keeping of our selves in the love of God, ver. 21. And an excellent means no doubt it is, to preserve the Purity of our Faith, and to keep our selves from being seduced from it.
I shall not need to tell you how powerful a motive the want of Piety has been to most of those Errors that have infested the Church Whilst Men, to gratifie their Passions, have corrupted their Faith ;
I shall not need to tell you how powerful a motive the want of Piety has been to most of those Errors that have infested the Church While Men, to gratify their Passion, have corrupted their Faith;
why Men should be so obstinate in Errors so plainly contrary to the very Nature of Christianity, and, I had almost said, to the common Sense and Reason of Mankind, that it even poses our Charity to think they do not themselves know them to be so:
why Men should be so obstinate in Errors so plainly contrary to the very Nature of Christianity, and, I had almost said, to the Common Sense and Reason of Mankind, that it even poses our Charity to think they do not themselves know them to be so:
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I cannot but think that most of our Controversies would presently vanish, and we should yet recover that Truth which, I fear, some Men have too long detain'd in Unrighteousness,
I cannot but think that most of our Controversies would presently vanish, and we should yet recover that Truth which, I Fear, Some Men have too long detained in Unrighteousness,
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For certainly the Truth and Purity of Religion, is so great a Good, and so pleasing and acceptable to God Almighty to be implored of him, that a pious and upright Man, earnestly praying,
For Certainly the Truth and Purity of Religion, is so great a Good, and so pleasing and acceptable to God Almighty to be implored of him, that a pious and upright Man, earnestly praying,
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And if he does not neglect himself while he prays to God, but uses such Care and Caution as St. Jude here directs us to do for our Security, he need not be afraid,
And if he does not neglect himself while he prays to God, but uses such Care and Caution as Saint U^de Here directs us to do for our Security, he need not be afraid,
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unto Eternal Life, ver. 21. And indeed it cannot be doubted but that this great Consideration, which so highly influences all the other parts of a Christian Life, must here also prove of a singular advantage to keep us firm and stedfast in our Faith. This will make us diligent in all the rest;
unto Eternal Life, ver. 21. And indeed it cannot be doubted but that this great Consideration, which so highly influences all the other parts of a Christian Life, must Here also prove of a singular advantage to keep us firm and steadfast in our Faith. This will make us diligent in all the rest;
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Christianity it self was once every where spoken against, and St. Paul arraign'd as a Heretick. But whilst with that Apostle we know wherefore we believe, we shall be so far from being afraid of their Censures,
Christianity it self was once every where spoken against, and Saint Paul arraigned as a Heretic. But while with that Apostle we know Wherefore we believe, we shall be so Far from being afraid of their Censures,
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or ashamed of our Profession, that should we for the sake of Christ, as he was, be brought even before the Tribunals of our Enemies, we shall be able with assurance to answer for our selves as he did;
or ashamed of our Profession, that should we for the sake of christ, as he was, be brought even before the Tribunals of our Enemies, we shall be able with assurance to answer for our selves as he did;
Such a power will this great Consideration of Eternal Life have over us, to secure us in our Religion, that it will actuate all the other means that have before been offer'd to establish our Faith,
Such a power will this great Consideration of Eternal Life have over us, to secure us in our Religion, that it will actuate all the other means that have before been offered to establish our Faith,
yet I will now in the close crave leave to offer two or three Reflections more, which may serve to shew our own more immediate concern in it. And, First ;
yet I will now in the close crave leave to offer two or three Reflections more, which may serve to show our own more immediate concern in it. And, First;
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which I will be bold to say, does, if any in the whole World, the best deserve the Character of the Text, of being the Faith that was once delivered to the Saints, and that without mixture of any thing corruptive of, or contrary thereunto.
which I will be bold to say, does, if any in the Whole World, the best deserve the Character of the Text, of being the Faith that was once Delivered to the Saints, and that without mixture of any thing corruptive of, or contrary thereunto.
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or else has been so universally received by the best and purest Antiquity, and is otherwise so agreeable with the rest of our Faith, that there can be no just cause to suspect it.
or Else has been so universally received by the best and Purest Antiquity, and is otherwise so agreeable with the rest of our Faith, that there can be no just cause to suspect it.
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and so evidently founded on the Authority of God's Word, that they neither can nor do admit of any Dispute among Christians. Those who the most pretend us to be defective in our Faith, yet dare not say we are erroneous in what we do profess :
and so evidently founded on the authority of God's Word, that they neither can nor doe admit of any Dispute among Christians. Those who the most pretend us to be defective in our Faith, yet Dare not say we Are erroneous in what we do profess:
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And that so much the rather, Secondly, At this time, when so many Seducers, for I shall spare the rest of St. Jude 's Character, ver. 4. are crept in among us;
And that so much the rather, Secondly, At this time, when so many Seducers, for I shall spare the rest of Saint U^de is Character, ver. 4. Are crept in among us;
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Let us only resolve on that one most just and reasonable Method, never to leave our own Faith, till we can be clearly and evidently convinced, that we have a better offer'd to us in the stead of it;
Let us only resolve on that one most just and reasonable Method, never to leave our own Faith, till we can be clearly and evidently convinced, that we have a better offered to us in the stead of it;
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Whilst we thus contend for the Faith that was once delivered to the Saints, let us be Followers of their Lives, as well as of their Doctrine. This is that which must save us,
While we thus contend for the Faith that was once Delivered to the Saints, let us be Followers of their Lives, as well as of their Doctrine. This is that which must save us,
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And indeed what pity is it, that a Chureh, which has in all other respects so many admirable Advantages above its Adversaries, that it is defective in no other mark of being truly Primitive, and even in this is less defective than others, should not be blessed with this too? Consider, I beseech you, that we rely upon none of those broken Reeds which others lay so much stress upon, to make you happy in another Life, though you are not upright and holy in this.
And indeed what pity is it, that a Church, which has in all other respects so many admirable Advantages above its Adversaries, that it is defective in no other mark of being truly Primitive, and even in this is less defective than Others, should not be blessed with this too? Consider, I beseech you, that we rely upon none of those broken Reeds which Others lay so much stress upon, to make you happy in Another Life, though you Are not upright and holy in this.
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Let us grow in Grace, and then we shall also grow in the Knowledge of our Lord and Saviour Jesus Christ, till finally we all come in the Vnity of the Faith,
Let us grow in Grace, and then we shall also grow in the Knowledge of our Lord and Saviour jesus christ, till finally we all come in the Unity of the Faith,
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an• establish'd it as a sacred Institution, to be continued for ever in his Church, in remembrance of that Death and Passion which he was just then about to undergo for it.
an• established it as a sacred Institution, to be continued for ever in his Church, in remembrance of that Death and Passion which he was just then about to undergo for it.
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Whether our Apostle recounted the History of this great Institution, according to what some of those who were present at the first Celebration of it, had delivered it unto him;
Whither our Apostle recounted the History of this great Institution, according to what Some of those who were present At the First Celebration of it, had Delivered it unto him;
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but a true and exact Relation of what the Blessed Jesus then did, when in the same night in which he was betray'd, he took Bread, and when he had given thanks, brake it,
but a true and exact Relation of what the Blessed jesus then did, when in the same night in which he was betrayed, he took Bred, and when he had given thanks, brake it,
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So that our Text then you see contains a positive Command of our Saviour Christ himself, of something which he ordered his Apostles to do with reference to this Holy Sacrament :
So that our Text then you see contains a positive Command of our Saviour christ himself, of something which he ordered his Apostles to do with Referente to this Holy Sacrament:
And by that time I have clearly examin'd these Two Points, I presume I shall in some measure have laid open the whole Nature and Design of this Holy Sacrament ;
And by that time I have clearly examined these Two Points, I presume I shall in Some measure have laid open the Whole Nature and Design of this Holy Sacrament;
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It is the Opinion of those of the other Communion, That our Saviour Christ here spoke to his Apostles, not as the Representatives of the whole Body of the Church, but as those whom he was now about to consecrate to the peculiar Office of the Ministry in it:
It is the Opinion of those of the other Communion, That our Saviour christ Here spoke to his Apostles, not as the Representatives of the Whole Body of the Church, but as those whom he was now about to consecrate to the peculiar Office of the Ministry in it:
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And therefore that commanding these, To Do This, He did at once both command them to continue this Holy Sacrament for ever in his Church, and also at the same time invest them with a Power, to Consecrate, and Take, and Distribute it to others,
And Therefore that commanding these, To Do This, He did At once both command them to continue this Holy Sacrament for ever in his Church, and also At the same time invest them with a Power, to Consecrate, and Take, and Distribute it to Others,
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To which if we did add their other Notion of this Sacrament, viz. that in the Celebration of it, there is a true and proper Offering made for the Sins and Satisfactions both of the Dead and the Living, we shall then find the full import of our Text, according to their sense, to be this;
To which if we did add their other Notion of this Sacrament, viz. that in the Celebration of it, there is a true and proper Offering made for the Sins and Satisfactions both of the Dead and the Living, we shall then find the full import of our Text, according to their sense, to be this;
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And in this they are so very confident, that they not only Anathematize all those who shall say either that Christ in this Command did not institute his Apostles, Priests ;
And in this they Are so very confident, that they not only Anathematise all those who shall say either that christ in this Command did not institute his Apostles, Priests;
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but have also made it the very Form of Ordaining Priests at this day in their Church, having delivered the Patin and Chalice into their hands, to bid them, Receive Power to offer Sacrifice to God, and to celebrate Mass for the Living and for the Dead.
but have also made it the very From of Ordaining Priests At this day in their Church, having Delivered the Patin and Chalice into their hands, to bid them, Receive Power to offer Sacrifice to God, and to celebrate Mass for the Living and for the Dead.
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I shall need say very little to shew the falseness of this Interpretation, which many of their own Doctors, notwithstanding all their Definitions concerning it,
I shall need say very little to show the falseness of this Interpretation, which many of their own Doctors, notwithstanding all their Definitions Concerning it,
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They freely allow, that this Command of our Saviour, when he bids them Do this, cannot be so restrain'd to his own Act of Consecrating the Holy Eucharist, as not to have an equal respect to the Peoples Act of Receiving it:
They freely allow, that this Command of our Saviour, when he bids them Do this, cannot be so restrained to his own Act of Consecrating the Holy Eucharist, as not to have an equal respect to the Peoples Act of Receiving it:
And by consequence, that all that can hence be gathered, is, that our Saviour has hereby obliged his Church to the continuance of this great Memorial of his Death, both by the Consecrating and Distributing of the Priests ;
And by consequence, that all that can hence be gathered, is, that our Saviour has hereby obliged his Church to the Continuance of this great Memorial of his Death, both by the Consecrating and Distributing of the Priests;
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'Tis from hence that Aquinas concludes, that all Christians are obliged, as far as they have opportunity, to communicate in this Holy Sacrament, not only in Obedience to the Commands of the Church, but as a thing which our Saviour Christ himself required,
It's from hence that Aquinas concludes, that all Christians Are obliged, as Far as they have opportunity, to communicate in this Holy Sacrament, not only in obedience to the Commands of the Church, but as a thing which our Saviour christ himself required,
He tells us, that by Do this, our Saviour plainly intended the whole Action both of his Consecrating and Distributing, and of their Receiving these sacred Elements.
He tells us, that by Do this, our Saviour plainly intended the Whole Actium both of his Consecrating and Distributing, and of their Receiving these sacred Elements.
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As if he had said, What you have seen now done by me and you, that do you and your Successors henceforth in Remembrance of Me. And that this is clearly the meaning, he shews from the Context of St. Paul in the following Verses, where repeating the very same Command, after the Distribution of the Cup, that he had mentioned in my Text upon the delivery of the Bread, he expresses himself in this plain manner, This do ye (says he) as oft, not as ye shall Consecrate or Offer,
As if he had said, What you have seen now done by me and you, that do you and your Successors henceforth in Remembrance of Me. And that this is clearly the meaning, he shows from the Context of Saint Paul in the following Verses, where repeating the very same Command, After the Distribution of the Cup, that he had mentioned in my Text upon the delivery of the Bred, he Expresses himself in this plain manner, This do you (Says he) as oft, not as you shall Consecrate or Offer,
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but as ye shall drink it in Remembrance of Me. And then immediately subjoins a Reason, which clearly refers to the Peoples Eating and Drinking, and not to the Priest 's offering any pretended Sacrifice in this Celebration:
but as you shall drink it in Remembrance of Me. And then immediately subjoins a Reason, which clearly refers to the Peoples Eating and Drinking, and not to the Priest is offering any pretended Sacrifice in this Celebration:
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that is, ye do, by this Action of yours, fulfil the Command before us, ye set forth the Memory of Christ 's Death and Passion, and do this in Remembrance of Him.
that is, you do, by this Actium of yours, fulfil the Command before us, you Set forth the Memory of christ is Death and Passion, and do this in Remembrance of Him.
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And even Bellarmin himself, tho' he supposes these words to have been spoke in a peculiar manner to the Apostles, as those who were hereby to be consecrated to the Priestly Office ;
And even Bellarmin himself, though he supposes these words to have been spoke in a peculiar manner to the Apostles, as those who were hereby to be consecrated to the Priestly Office;
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yet cannot but own, that they must refer as well to the Action of their Eating, as to those of our Saviour's Blessing and Distributing the Holy Elements ;
yet cannot but own, that they must refer as well to the Actium of their Eating, as to those of our Saviour's Blessing and Distributing the Holy Elements;
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Nay, he says yet more, that it is most agreeable both to the Context of St. Paul, and to his Design of repeating the History of this Institution, to apply them rather to the Disciples action of Eating and Drinking, than to our Saviour 's of Consecrating and Offering ;
Nay, he Says yet more, that it is most agreeable both to the Context of Saint Paul, and to his Design of repeating the History of this Institution, to apply them rather to the Disciples actium of Eating and Drinking, than to our Saviour is of Consecrating and Offering;
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the Error of the Corinthians, which he design'd to correct, consisting not in their Consecrating, but in their Receiving of the Holy Eucharist, in that they did not do it with that due reverence which they ought to do.
the Error of the Corinthians, which he designed to correct, consisting not in their Consecrating, but in their Receiving of the Holy Eucharist, in that they did not do it with that due Reverence which they ought to do.
but even with his own Interpretation of Aquinas 's Argument from this place, to prove the necessity of all Mens Receiving this Holy Sacrament where it may conveniently be had;
but even with his own Interpretation of Aquinas is Argument from this place, to prove the necessity of all Men's Receiving this Holy Sacrament where it may conveniently be had;
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but only by consequence, as our Lord must be understood to have commanded the People to Receive, what he commanded the Priests to Consecrate and Distribute, I cannot easily understand.
but only by consequence, as our Lord must be understood to have commanded the People to Receive, what he commanded the Priests to Consecrate and Distribute, I cannot Easily understand.
and the Paraphrase which they now give of them in order thereunto, are a meer Invention of these later Ages, sought out to support that other great Corruption of this Holy Institution, the Communicating of the Laity only in One Kind. When being pressed both with the Example of our Blessed Lord in his Institution of this Holy Sacrament, who gave the Cup as well as Bread to his Disciples;
and the paraphrase which they now give of them in order thereunto, Are a mere Invention of these later Ages, sought out to support that other great Corruption of this Holy Institution, the Communicating of the Laity only in One Kind. When being pressed both with the Exampl of our Blessed Lord in his Institution of this Holy Sacrament, who gave the Cup as well as Bred to his Disciples;
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and with his positive Command, to do that to Others which Himself had done to Them. The nice Masters of the Schools, Men who never wanted a subtilty to elude what they could not otherwise fairly answer,
and with his positive Command, to do that to Others which Himself had done to Them. The Nicaenae Masters of the Schools, Men who never wanted a subtlety to elude what they could not otherwise fairly answer,
viz. That our Saviour here Consecrating the Holy Eucharist, and giving a Command to his Apostles to Do likewise, did invest them thereby in their Priestly Office, and so intitule them to a Right of Receiving the Cup from him, which neither they therefore had any Right to before, nor have the People by consequence any more Right to at this very day.
viz. That our Saviour Here Consecrating the Holy Eucharist, and giving a Command to his Apostles to Do likewise, did invest them thereby in their Priestly Office, and so intitule them to a Right of Receiving the Cup from him, which neither they Therefore had any Right to before, nor have the People by consequence any more Right to At this very day.
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yet was it certainly too great a presumption in the Council of Trent, in such inquisitive Times as these, to impose it upon Mens Consciences as an Article of Faith ;
yet was it Certainly too great a presumption in the Council of Trent, in such inquisitive Times as these, to impose it upon Men's Consciences as an Article of Faith;
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First, On the many gross Absurdities, and even blasphemous Consequences of the very Doctrine of the Mass it self, That there should be a true and proper Sacrifice, and yet nothing truly and properly sacrificed :
First, On the many gross Absurdities, and even blasphemous Consequences of the very Doctrine of the Mass it self, That there should be a true and proper Sacrifice, and yet nothing truly and properly sacrificed:
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Secondly, Of the inconsistency there is in the very Supposition, That our Saviour Christ should ordain Priests of the New-Covenant in his Church, before he had yet so much as sealed that Covenant by his Death,
Secondly, Of the inconsistency there is in the very Supposition, That our Saviour christ should ordain Priests of the New-covenant in his Church, before he had yet so much as sealed that Covenant by his Death,
where we are told how, after his Resurrection, he thus gave them their Mission, ver. 21, 22, 23. Peace be unto you; as my Father hath sent me, even so send I you:
where we Are told how, After his Resurrection, he thus gave them their Mission, ver. 21, 22, 23. Peace be unto you; as my Father hath sent me, even so send I you:
And which are at this day own'd by the Church of Rome, as well as by us, for one Essential part of the Priestly Mission, and accordingly made use of by them in their Ordination :
And which Are At this day owned by the Church of Room, as well as by us, for one Essential part of the Priestly Mission, and accordingly made use of by them in their Ordination:
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or else the Apostles were not ordain'd Priests when they received the Holy Eucharist, but when our Saviour here breathed upon them, and both by his Action and his Words plainly expressed his Mission of them.
or Else the Apostles were not ordained Priests when they received the Holy Eucharist, but when our Saviour Here breathed upon them, and both by his Actium and his Words plainly expressed his Mission of them.
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I say, not to insist on any of these things, either we must look upon these words to relate to the whole Church, to the People as well as to the Priests ;
I say, not to insist on any of these things, either we must look upon these words to relate to the Whole Church, to the People as well as to the Priests;
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or else it will remain, that there is no Divine Command at all entituling the People to any Right to this Holy Sacrament: For if our Saviour spoke to his Apostles as Priests, if he not only took the Bread and the Cup and consecrated them as a Priest himself,
or Else it will remain, that there is no Divine Command At all entitling the People to any Right to this Holy Sacrament: For if our Saviour spoke to his Apostles as Priests, if he not only took the Bred and the Cup and consecrated them as a Priest himself,
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then are not the People, no not by Cardinal Bellarmin 's consequence, at all concerned in any part of this Institution, which the Priests only, by virtue of this Command, are obliged to continue,
then Are not the People, no not by Cardinal Bellarmin is consequence, At all concerned in any part of this Institution, which the Priests only, by virtue of this Command, Are obliged to continue,
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and consecrate, offer, give, receive, all by themselves, and to one another, as Christ and his Apostles here are supposed, without the rest of the Disciples, and as Priests, to have done.
and consecrate, offer, give, receive, all by themselves, and to one Another, as christ and his Apostles Here Are supposed, without the rest of the Disciples, and as Priests, to have done.
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set up to support that bold attempt of depriving the People of one half of the Communion, and that upon such Principles as in the natural consequence of them rob them of both ;
Set up to support that bold attempt of depriving the People of one half of the Communion, and that upon such Principles as in the natural consequence of them rob them of both;
First, What we are to understand by the Phrase, Do this? Secondly, What it is to Do this in Remembrance of Christ? First, What we are to understand by the Phrase, Do this? I answer;
First, What we Are to understand by the Phrase, Do this? Secondly, What it is to Do this in Remembrance of christ? First, What we Are to understand by the Phrase, Do this? I answer;
That if we take these words as they lye before us in the first and most obvious Form of a Command, they will then imply a Commission hereby given to the Apostles, and in them to the whole Church, to continue this Holy Sacrament by an Ordinance for ever,
That if we take these words as they lie before us in the First and most obvious From of a Command, they will then imply a Commission hereby given to the Apostles, and in them to the Whole Church, to continue this Holy Sacrament by an Ordinance for ever,
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When God was pleased, by a wonderful Deliverance, to bring up the Children of Israel out of the Land of Egypt, we read in the Twelfth Chapter of Exodus, That the same Night in which he did it, he commanded them to kill a Lamb, and eat it after a solemn manner, with bitter herbs, and unleavened-bread ;
When God was pleased, by a wondered Deliverance, to bring up the Children of Israel out of the Land of Egypt, we read in the Twelfth Chapter of Exodus, That the same Night in which he did it, he commanded them to kill a Lamb, and eat it After a solemn manner, with bitter herbs, and unleavened-bread;
In like manner our Saviour Christ, being now to fulfil that Redemption, w•ereof the other was but a Type and Representation, takes care for a Solemn Memorial to be continued of it in all Ages of his Church to the End of the World.
In like manner our Saviour christ, being now to fulfil that Redemption, w•ereof the other was but a Type and Representation, Takes care for a Solemn Memorial to be continued of it in all Ages of his Church to the End of the World.
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and the Observation whereof should not only be the Commemoration of his Delivering us, but to the worthy Partaker of it, the application also of all the Benefits of it.
and the Observation whereof should not only be the Commemoration of his Delivering us, but to the worthy Partaker of it, the application also of all the Benefits of it.
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That as the Jewish Church had by their Paschal Feast hitherto kept up the Memory of God's once delivering their Fathers from the destroying Angel in the Land of Egypt ;
That as the Jewish Church had by their Paschal Feast hitherto kept up the Memory of God's once delivering their Father's from the destroying Angel in the Land of Egypt;
so should we from henceforth by this Feast of Eucharist continue the remembrance of that infinitely greater and better Redemption which he was just now about to purchase by his own Death upon the Cross for us.
so should we from henceforth by this Feast of Eucharist continue the remembrance of that infinitely greater and better Redemption which he was just now about to purchase by his own Death upon the Cross for us.
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they will then add thus much to our former Account, namely, that we have here not only in general a Command to continue the Memory of the Death of Christ in this Holy Sacrament, but moreover an Instruction also, after what manner we are to do it.
they will then add thus much to our former Account, namely, that we have Here not only in general a Command to continue the Memory of the Death of christ in this Holy Sacrament, but moreover an Instruction also, After what manner we Are to do it.
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That as our Saviour Christ here took the Bread, blessed it, and brake it, and gave it to his Disciples, saying, Take, Eat, this is my Body which was given for you :
That as our Saviour christ Here took the Bred, blessed it, and brake it, and gave it to his Disciples, saying, Take, Eat, this is my Body which was given for you:
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after his Example, and in Obedience to his Command, in like manner take, and bless, and distribute these Sacred Elements to all those who partake with them in this Sacrament.
After his Exampl, and in obedience to his Command, in like manner take, and bless, and distribute these Sacred Elements to all those who partake with them in this Sacrament.
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and has given us a Command to do it, he therein both departs from the Example of our Saviour, and violates the design of his Precept, who not only in that particular manner,
and has given us a Command to do it, he therein both departs from the Exampl of our Saviour, and violates the Design of his Precept, who not only in that particular manner,
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but in the words of my Text, has expresly commanded us to continue it for ever in the same manner in which he established it, Do this in Remembrance of Me.
but in the words of my Text, has expressly commanded us to continue it for ever in the same manner in which he established it, Do this in Remembrance of Me.
For when I say that our Saviour Christ in my Text commanding his Apostles to do this in Remembrance of him, did not only in general command them to perpetuate the Memory of his Death by this Holy Ordinance for ever,
For when I say that our Saviour christ in my Text commanding his Apostles to do this in Remembrance of him, did not only in general command them to perpetuate the Memory of his Death by this Holy Ordinance for ever,
I do not mean to signifie thereby, that we ought to look upon our selves to be so tied up to the Example of Christ, as not to be at liberty to depart in any the least Circumstances from that first Celebration of it:
I do not mean to signify thereby, that we ought to look upon our selves to be so tied up to the Exampl of christ, as not to be At liberty to depart in any the least circumstances from that First Celebration of it:
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That in those things wherein the Nature of this Holy Sacrament consists, and which the Holy Scriptures have recounted to us on purpose to direct us in the Celebration of it;
That in those things wherein the Nature of this Holy Sacrament consists, and which the Holy Scriptures have recounted to us on purpose to Direct us in the Celebration of it;
To receive the Holy Sacrament, in this or that posture, with such or such particular Ceremonies, these are things wholly foreign to the Nature and Design of this Blessed Sacrament, and therefore such as may in different places and Ages be different.
To receive the Holy Sacrament, in this or that posture, with such or such particular Ceremonies, these Are things wholly foreign to the Nature and Design of this Blessed Sacrament, and Therefore such as may in different places and Ages be different.
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for such parts as constitute the integrity of it, and serve the more lively to set it off as a memorial of the Death and Passion of Christ, and which therefore we must look upon our Lord and Saviour to have sealed with his express Command, Do this ;
for such parts as constitute the integrity of it, and serve the more lively to Set it off as a memorial of the Death and Passion of christ, and which Therefore we must look upon our Lord and Saviour to have sealed with his express Command, Do this;
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and when he has distinctly instituted this Holy Supper in Two Kinds, not dare to command Men, under the pain of an Anathema, to believe that One alone is sufficient.
and when he has distinctly instituted this Holy Supper in Two Kinds, not Dare to command Men, under the pain of an Anathema, to believe that One alone is sufficient.
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And this may suffice for the Explication of the former part of my Text, What it is we are to understand by that Phrase of my Text, Do this. I go on, Secondly, to enquire,
And this may suffice for the Explication of the former part of my Text, What it is we Are to understand by that Phrase of my Text, Do this. I go on, Secondly, to inquire,
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It is, I think, agreed on all hands, That the Design of our Saviour in this Command, was to set forth the great End of his Instituting this Holy Sacrament; viz. That it was to keep up in our own Minds, and set forth to others, a solemn and lively Remembrance of his dying for us,
It is, I think, agreed on all hands, That the Design of our Saviour in this Command, was to Set forth the great End of his Instituting this Holy Sacrament; viz. That it was to keep up in our own Minds, and Set forth to Others, a solemn and lively Remembrance of his dying for us,
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And however it be pretty hard to reconcile this plain Design of this Institution, with what those of the other Communion now make to be the main business of it;
And however it be pretty hard to reconcile this plain Design of this Institution, with what those of the other Communion now make to be the main business of it;
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yet so clearly is this design of this Holy Sacrament here declared to be for the remembrance of Christ 's Death and Passion, that they have chosen rather to encounter all these Absurdities,
yet so clearly is this Design of this Holy Sacrament Here declared to be for the remembrance of christ is Death and Passion, that they have chosen rather to encounter all these Absurdities,
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But though it is not therefore to be doubted, but that the Intention of our Blessed Lord in this Command, was to oblige us, by such a Solemn Ceremony as this, to continue the Memory of his Death ;
But though it is not Therefore to be doubted, but that the Intention of our Blessed Lord in this Command, was to oblige us, by such a Solemn Ceremony as this, to continue the Memory of his Death;
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yet we are not therefore to think, that all we have to do when we come to the Holy Table, and attend on this Great Memorial, is simply to remember or call to mind the Sufferings of our Saviour. No, this is not sufficient to answer either the meaning of this Command, or the design of this Institution. The word in the Original, which we here render Remembrance, is very emphatical, and imports not a bare calling to mind, but a renew'd Commemoration. It regards the Affections of the Heart,
yet we Are not Therefore to think, that all we have to do when we come to the Holy Table, and attend on this Great Memorial, is simply to Remember or call to mind the Sufferings of our Saviour. No, this is not sufficient to answer either the meaning of this Command, or the Design of this Institution. The word in the Original, which we Here render Remembrance, is very emphatical, and imports not a bore calling to mind, but a renewed Commemoration. It regards the Affections of the Heart,
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when in our Apostle 's Phrase, ver. 26. we do NONLATINALPHABET, annunciate and shew forth to others, at the same time, that we thus call to mind our selves, the Lord's Death ;
when in our Apostle is Phrase, ver. 26. we do, annunciate and show forth to Others, At the same time, that we thus call to mind our selves, the Lord's Death;
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To know therefore what it is that our Saviour here requires of us, when he bids us to do this in Remembrance of Him, two things will be necessary to be considered by us:
To know Therefore what it is that our Saviour Here requires of us, when he bids us to do this in Remembrance of Him, two things will be necessary to be considered by us:
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First, What it is that we are to remember or shew forth, when we come to this Holy Sacrament? Secondly, In what manner, and with what Motions and Affections we are to do it? And, First, let us examine,
First, What it is that we Are to Remember or show forth, when we come to this Holy Sacrament? Secondly, In what manner, and with what Motions and Affections we Are to do it? And, First, let us examine,
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Now this in general St. Paul here tells us is his Death, ver. 26. that is, that bitter Death and Passion which he was just then about to undergo for our sakes,
Now this in general Saint Paul Here tells us is his Death, ver. 26. that is, that bitter Death and Passion which he was just then about to undergo for our sakes,
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We must therefore, for a full discharge of this duty, and to raise up in our Souls those suitable resentments we ought to bring to this Holy Administration, take a farther and more particular prospect of it:
We must Therefore, for a full discharge of this duty, and to raise up in our Souls those suitable resentments we ought to bring to this Holy Administration, take a farther and more particular prospect of it:
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And consider, First, What our State and Condition was that obliged our Blessed Saviour thus to die for us? Secondly, What that Death & Passion was which he underwent for our sakes,
And Consider, First, What our State and Condition was that obliged our Blessed Saviour thus to die for us? Secondly, What that Death & Passion was which he underwent for our sakes,
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And, First, To do this in Remembrance of Christ, will engage us to call to mind, what our State and condition was, that obliged our Blessed Saviour thus to die for us.
And, First, To do this in Remembrance of christ, will engage us to call to mind, what our State and condition was, that obliged our Blessed Saviour thus to die for us.
For however we were by Baptism wash'd from all the Guilt, and delivered from the Punishment of our Original Pollution, and admitted into the Covenant of Grace, and made Heirs of the Promise of Eternal Glory ;
For however we were by Baptism washed from all the Gilded, and Delivered from the Punishment of our Original Pollution, and admitted into the Covenant of Grace, and made Heirs of the Promise of Eternal Glory;
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yet we are not therefore to think our selves ever the less concerned when we come to this Holy Sacrament, and shew forth that Death of the Lord, by which our very Baptism it self was consecrated into a laver of Regeneration, there to call to mind that wretched State in which we once were,
yet we Are not Therefore to think our selves ever the less concerned when we come to this Holy Sacrament, and show forth that Death of the Lord, by which our very Baptism it self was consecrated into a laver of Regeneration, there to call to mind that wretched State in which we once were,
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Whether God could not otherwise have provided for the Pardon and Salvation of Mankind, than by the Death of his Son? For since it was the Pleasure of God to pitch upon this way of doing it, to what purpose is it for us vainly to enquire whether he might not have made use of some other? This we ought at least to believe, That God had his Reasons for preferring this;
Whither God could not otherwise have provided for the Pardon and Salvation of Mankind, than by the Death of his Son? For since it was the Pleasure of God to pitch upon this Way of doing it, to what purpose is it for us vainly to inquire whither he might not have made use of Some other? This we ought At least to believe, That God had his Reasons for preferring this;
or more illustriously have set forth the Riches of his Love and Favour to Mankind; or more powerfully have engaged us to a suitable return of Love to him;
or more illustriously have Set forth the Riches of his Love and Favour to Mankind; or more powerfully have engaged us to a suitable return of Love to him;
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yet may it here perhaps be of some benefit to us, to fill our Souls with the highest resentments of Love and Gratitude to our Great Redeemer, to consider not only from what Miseries he has delivered us,
yet may it Here perhaps be of Some benefit to us, to fill our Souls with the highest resentments of Love and Gratitude to our Great Redeemer, to Consider not only from what Misery's he has Delivered us,
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No, God was not constrain'd, nor any necessity put upon our Saviour Christ, as if either the one must have died, or that the other could not by any other means have reconciled Mankind unto himself.
No, God was not constrained, nor any necessity put upon our Saviour christ, as if either the one must have died, or that the other could not by any other means have reconciled Mankind unto himself.
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but that he did it with all imaginable readiness, and with the same good-will with which God designed it, Lo I come (says he) to fulfil thy Will, O God, Heb. x. 7, 9. And again in St. John, speaking of laying down his life for us, he declares, ver. 18. No man taketh it from me,
but that he did it with all imaginable readiness, and with the same goodwill with which God designed it, Lo I come (Says he) to fulfil thy Will, Oh God, Hebrew x. 7, 9. And again in Saint John, speaking of laying down his life for us, he declares, ver. 18. No man Takes it from me,
We were all dead in Trespasses and Sins, and must for ever have lain both under the Guilt and Punishment of our Transgressions, had not the Blessed Jesus opened to us the Gates of Heaven,
We were all dead in Trespasses and Sins, and must for ever have lain both under the Gilded and Punishment of our Transgressions, had not the Blessed jesus opened to us the Gates of Heaven,
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so that whereas before we had no sufficiency of our selves, we have now a sufficiency of God, and can do all things through Christ that strengthens us.
so that whereas before we had no sufficiency of our selves, we have now a sufficiency of God, and can do all things through christ that strengthens us.
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This is the blessed Change which has been made in our Condition, and which certainly ought to render the remembrance of our Text most dear and precious to us.
This is the blessed Change which has been made in our Condition, and which Certainly ought to render the remembrance of our Text most dear and precious to us.
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I am persuaded there is no one that now hears me, so ignorant in the great Mystery of Godliness, as not to be fully acquainted with this first and chiefest Foundation of all our Faith.
I am persuaded there is no one that now hears me, so ignorant in the great Mystery of Godliness, as not to be Fully acquainted with this First and chiefest Foundation of all our Faith.
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Nor have I mentioned that little which I have now remark'd of it, so much to instruct you in what you ought to make a great part of your Memorial when you come to this Holy Sacrament ;
Nor have I mentioned that little which I have now remarked of it, so much to instruct you in what you ought to make a great part of your Memorial when you come to this Holy Sacrament;
There being nothing, it may be, in the World, more apt to fill our Souls with that due resentment we then especially ought to have of the Death of Christ when we come to this Sacred Memorial of it,
There being nothing, it may be, in the World, more apt to fill our Souls with that due resentment we then especially ought to have of the Death of christ when we come to this Sacred Memorial of it,
Secondly, This remembring of Christ in this Holy Sacrament, will oblige us to consider what that Death and Passion was which he underwent for our sakes,
Secondly, This remembering of christ in this Holy Sacrament, will oblige us to Consider what that Death and Passion was which he underwent for our sakes,
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How doth Isaiah set forth to us in his Prophecy, the Type and Shadow of them? He tells us, That he should be a Man of sorrow, and acquainted with grief; without form,
How does Isaiah Set forth to us in his Prophecy, the Type and Shadow of them? He tells us, That he should be a Man of sorrow, and acquainted with grief; without from,
But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him, and by his stripes we are healed. All we like Sheep have gone astray,
But he was wounded for our transgressions, he was Bruised for our iniquities; the chastisement of our peace was upon him, and by his stripes we Are healed. All we like Sheep have gone astray,
And if we look into the Accounts which the Holy Evangelists give us of the Accomplishment of it, we shall find those exceeding whatever we are able to comprehend of it.
And if we look into the Accounts which the Holy Evangelists give us of the Accomplishment of it, we shall find those exceeding whatever we Are able to comprehend of it.
For indeed, what else can we say of the Mockeries and the Insults, of the Scorns and Reproaches that appeared in all the parts of his Passion? Of the Baseness and Treachery of his Disciples, and of the barbarous Malice and Cruelty of his Enemies? How was he betray'd by one of his own Apostles, deny'd by another, forsaken by all, condemn'd at one of those Feasts that brought together all the Nation of the Jews to Jerusalem ? And that for two of the most grievous Crimes that could be laid to the Charge of an innocent Soul;
For indeed, what Else can we say of the Mockeries and the Insults, of the Scorns and Reproaches that appeared in all the parts of his Passion? Of the Baseness and Treachery of his Disciples, and of the barbarous Malice and Cruelty of his Enemies? How was he betrayed by one of his own Apostles, denied by Another, forsaken by all, condemned At one of those Feasts that brought together all the nation of the jews to Jerusalem? And that for two of the most grievous Crimes that could be laid to the Charge of an innocent Soul;
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Blasphemy against God, and Sedition among the People; Set at nought by the Soldiers; Execrated and Abjured by his own Countrymen; Adorn'd as a mock King, that he might be the more derided by them;
Blasphemy against God, and Sedition among the People; Set At nought by the Soldiers; Execrated and Abjured by his own Countrymen; Adorned as a mock King, that he might be the more derided by them;
And here I shall not enter upon any long Account of the Cruelty of that Death, which has been thought sufficient by those whose kind of Punishment it was to give a general Name to the greatest Torments, by derivation from this one,
And Here I shall not enter upon any long Account of the Cruelty of that Death, which has been Thought sufficient by those whose kind of Punishment it was to give a general Name to the greatest Torments, by derivation from this one,
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the slowness of dying, not to say any thing of those Furrows, which, in the Psalmist 's Speech, they had before made with their Scourges upon his Back.
the slowness of dying, not to say any thing of those Furrows, which, in the Psalmist is Speech, they had before made with their Scourges upon his Back.
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All these sufficiently declare to us an extraordinary Suffering, and may warrant us to cry out with the Prophet, in the Reflection on it, Is it nothing to you, all ye that pass by, behold and see if there be any sorrow like unto this sorrow wherewith the Lord afflicted his own Son in that day of his fierce anger.
All these sufficiently declare to us an extraordinary Suffering, and may warrant us to cry out with the Prophet, in the Reflection on it, Is it nothing to you, all you that pass by, behold and see if there be any sorrow like unto this sorrow wherewith the Lord afflicted his own Son in that day of his fierce anger.
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but carried him farther, in the bitterness of his Grief, to pray three several times to his Father with the greatest importunity; That if it were possible this Cup might pass from him.
but carried him farther, in the bitterness of his Grief, to pray three several times to his Father with the greatest importunity; That if it were possible this Cup might pass from him.
And when at last it could not be, but that he must drink off the very dregs of it, forced that vehement Expostulation from him, My God, My God, why hast thou forsaken me?
And when At last it could not be, but that he must drink off the very dregs of it, forced that vehement Expostulation from him, My God, My God, why hast thou forsaken me?
It has been the rashness of some, from all these Expressions of his Grief, but especially from the last, to conclude, That our Saviour in his Passion underwent all the Punishment that all the Elect of God should have suffered for all their Sins;
It has been the rashness of Some, from all these Expressions of his Grief, but especially from the last, to conclude, That our Saviour in his Passion underwent all the Punishment that all the Elect of God should have suffered for all their Sins;
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His Punishment was short in the duration, and the intenseness of it, though very grievous, yet no more than was agreeable to the Nature of a Man to bear: And we must not so speak of the Sufferings of Christ, as to forget, that though he was God when he underwent them,
His Punishment was short in the duration, and the intenseness of it, though very grievous, yet no more than was agreeable to the Nature of a Man to bear: And we must not so speak of the Sufferings of christ, as to forget, that though he was God when he underwent them,
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nor do violence at once both to the Nature and Innocence of Christ, by straining it up to a greater heighth than either the Authority of Holy Scripture, or the Honour of our Saviour, or his Humane Nature in which he suffered, will permit us to do.
nor doe violence At once both to the Nature and Innocence of christ, by straining it up to a greater height than either the authority of Holy Scripture, or the Honour of our Saviour, or his Humane Nature in which he suffered, will permit us to do.
The Third and last thing here required of us, is, Having called to mind the Sufferings of Christ, and the Evils from whence we are delivered by them, to consider finally, what the Benefits are that accrue to us thereby.
The Third and last thing Here required of us, is, Having called to mind the Sufferings of christ, and the Evils from whence we Are Delivered by them, to Consider finally, what the Benefits Are that accrue to us thereby.
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and not only humble himself so far as to take upon him the form of a Servant, but being made in the similitude of a Man, expose himself to all those vile and cruel Sufferings I but just now recounted.
and not only humble himself so Far as to take upon him the from of a Servant, but being made in the similitude of a Man, expose himself to all those vile and cruel Sufferings I but just now recounted.
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First, By these Sufferings our Saviour Christ delivered us from the Curse which descended to us by our first Parents Transgression, and from that Eternal Punishment which must otherwise have been the consequence of it.
First, By these Sufferings our Saviour christ Delivered us from the Curse which descended to us by our First Parents Transgression, and from that Eternal Punishment which must otherwise have been the consequence of it.
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For not to enter now into any scrupulous Enquiry concerning the Nature of Original Sin, or the Grounds upon which God is supposed to impute it to us:
For not to enter now into any scrupulous Enquiry Concerning the Nature of Original since, or the Grounds upon which God is supposed to impute it to us:
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Or how far we should have been either condemn'd or not for the Actual Sin of Adam in Eating of the forbidden Fruit: This at least cannot be doubted of by any, That our Nature is now much degenerated from that primitive Purity in which Man was at first created ;
Or how Far we should have been either condemned or not for the Actual since of Adam in Eating of the forbidden Fruit: This At least cannot be doubted of by any, That our Nature is now much degenerated from that primitive Purity in which Man was At First created;
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that we have all, the very best of us, a strange Propensity to Evil, and are born with an Impotency, if not Adverseness to that Virtue and Piety, which the Principles of natural Religion, as well as of revealed require of us.
that we have all, the very best of us, a strange Propensity to Evil, and Are born with an Impotency, if not Adverseness to that Virtue and Piety, which the Principles of natural Religion, as well as of revealed require of us.
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So that if we should allow the contentious Disputers of our Days, that God will not impute Adam 's Transgression to us for Sin, nor condemn us for a Defect which we are not our selves consenting to,
So that if we should allow the contentious Disputers of our Days, that God will not impute Adam is Transgression to us for since, nor condemn us for a Defect which we Are not our selves consenting to,
Whilst we should every one of us have been Guilty of so many Actual Sins, as had not Christ purchased a Redemption for us, must for ever have sunk us down into Ruine and Destruction.
While we should every one of us have been Guilty of so many Actual Sins, as had not christ purchased a Redemption for us, must for ever have sunk us down into Ruin and Destruction.
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nay perhaps to a greater Happiness than what we should have had, if Adam had never sinned, nor by consequence our Saviour Christ ever given himself an Offering for our Sins.
nay perhaps to a greater Happiness than what we should have had, if Adam had never sinned, nor by consequence our Saviour christ ever given himself an Offering for our Sins.
This is indeed the great Commendation of our Saviour's Love to us, that not content to deliver us from those Dangers that before threatned us, He saves to the uttermost, those that come to him.
This is indeed the great Commendation of our Saviour's Love to us, that not content to deliver us from those Dangers that before threatened us, He saves to the uttermost, those that come to him.
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And here to unfold the Greatness of this Benefit, as I ought to do, I must run through all the excellent Advantages of that New-Covenant God entred into with us by the Blood of his Son. But this would carry me into an Argument, great indeed,
And Here to unfold the Greatness of this Benefit, as I ought to do, I must run through all the excellent Advantages of that New-covenant God entered into with us by the Blood of his Son. But this would carry me into an Argument, great indeed,
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* If to be assured, That upon our hearty Endeavours and earnest Prayers to God, this Grace of his shall still increase in us, according as we sincerely apply our selves to make use of it,
* If to be assured, That upon our hearty Endeavours and earnest Prayers to God, this Grace of his shall still increase in us, according as we sincerely apply our selves to make use of it,
* If besides this Help to keep us from sinning, to live under a Gracious Promise of Pardon for those Sins, which many times we shall commit, notwithstanding all our Labour to the contrary, upon our humble Confession and hearty Repentance of them.
* If beside this Help to keep us from sinning, to live under a Gracious Promise of Pardon for those Sins, which many times we shall commit, notwithstanding all our Labour to the contrary, upon our humble Confessi and hearty Repentance of them.
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That yet a few Years and our High-Priest shall again return in Glory, and pronounce the great and final Blessing upon us, which shall instate us in Joys never to be forfeited:
That yet a few years and our High-Priest shall again return in Glory, and pronounce the great and final Blessing upon us, which shall instate us in Joys never to be forfeited:
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to have the Comfort of so great Promises now, and the blessed Assurance of such Glory hereafter, may be esteemed a Blessing, as indeed what can we think of it,
to have the Comfort of so great Promises now, and the blessed Assurance of such Glory hereafter, may be esteemed a Blessing, as indeed what can we think of it,
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All this, and many other Benefits, which I cannot now so much as mention to you, Christ purchased for us by his Sufferings, and calls upon us in this Holy Sacrament to remember with the highest Joy and the most grateful Acknowledgments.
All this, and many other Benefits, which I cannot now so much as mention to you, christ purchased for us by his Sufferings, and calls upon us in this Holy Sacrament to Remember with the highest Joy and the most grateful Acknowledgments.
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I have already observed, That the original Word, which we here render Remembrance, is very emphatical, and implies not any calling to Mind all these things,
I have already observed, That the original Word, which we Here render Remembrance, is very emphatical, and Implies not any calling to Mind all these things,
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So S. Paul interprets it, v. 26. As often as ye eat this bread and drink this Cup, [ NONLATINALPHABET ] annunciate, shew forth, make a solemn Declaration of the Lord's Death until his coming.
So S. Paul interprets it, v. 26. As often as you eat this bred and drink this Cup, [ ] annunciate, show forth, make a solemn Declaration of the Lord's Death until his coming.
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When our Saviour first celebrated this Holy Sacrament, and commanded his Disciples, by the like Sacred Ceremony, to continue the Memory of his Death, until the End of the World:
When our Saviour First celebrated this Holy Sacrament, and commanded his Disciples, by the like Sacred Ceremony, to continue the Memory of his Death, until the End of the World:
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into the Place whereof he substituted this Christian Feast, and as all the Circumstances of it plainly shew, designed this to have the same Place in the Christian, that the other had till then had in the Jewish Church.
into the Place whereof he substituted this Christian Feast, and as all the circumstances of it plainly show, designed this to have the same Place in the Christian, that the other had till then had in the Jewish Church.
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Now concerning that solemn Feast, we read in the Book of Exodus, cap. xii. 17. That God appointed it [ NONLATINALPHABET ] for a Memorial, that is, for a solemn Recognition which the People was thereby to make every Year, of that great Deliverance by which they were brought up out of the Land of Egypt. And in the thirteenth Chapter they are commanded to Remember the Day in which they came out of Egypt, and to keep the feast of unleavened bread seven daies:
Now Concerning that solemn Feast, we read in the Book of Exodus, cap. xii. 17. That God appointed it [ ] for a Memorial, that is, for a solemn Recognition which the People was thereby to make every Year, of that great Deliverance by which they were brought up out of the Land of Egypt. And in the thirteenth Chapter they Are commanded to remember the Day in which they Come out of Egypt, and to keep the feast of unleavened bred seven days:
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To which end it was the Custome of the Jews at this Solemnity, to have their Children propose to them the Question, What the meaning of this Solemnity was? And thereupon the Master of the House gave a full Account to them of the History of their Deliverance ;
To which end it was the Custom of the jews At this Solemnity, to have their Children propose to them the Question, What the meaning of this Solemnity was? And thereupon the Master of the House gave a full Account to them of the History of their Deliverance;
but we must do it with that Affection, that Joy, those Resentments that become so great and excellent a Memorial. So these kind of Expressions in Holy Scripture are for the most part to be understood;
but we must do it with that Affection, that Joy, those Resentments that become so great and excellent a Memorial. So these kind of Expressions in Holy Scripture Are for the most part to be understood;
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It were too much for me here, in the close of my Discourse, to resume the whole Consideration of this great Sacrament, and enter again upon a particular View of it,
It were too much for me Here, in the close of my Discourse, to resume the Whole Consideration of this great Sacrament, and enter again upon a particular View of it,
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For indeed, who can be so ignorant as not to know, without my Remark, when he comes to the Holy Table, and there beholds the Minister of God setting forth,
For indeed, who can be so ignorant as not to know, without my Remark, when he comes to the Holy Table, and there beholds the Minister of God setting forth,
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When from this He begins to reflect, on that wretched Condition in which we all of us must have been, had not the blessed Jesus thus graciously undertook the great Work of our Redemption ;
When from this He begins to reflect, on that wretched Condition in which we all of us must have been, had not the blessed jesus thus graciously undertook the great Work of our Redemption;
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and not rather burst forth into new Songs of Praise and Gladness for all the Benefits which God and his Redeemer have been so wonderfully pleased to do unto Him.
and not rather burst forth into new Songs of Praise and Gladness for all the Benefits which God and his Redeemer have been so wonderfully pleased to do unto Him.
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and then consider, That even these very Souls for which Christ died, will yet be exposed to the hazard of a greater and worser Damnation than that from which they have been delivered,
and then Consider, That even these very Souls for which christ died, will yet be exposed to the hazard of a greater and Worse Damnation than that from which they have been Delivered,
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Such Resentments as these will naturally arise in every pious Soul, when he comes to this Sacred Feast, and therefore I shall not need to give any particular Directions concerning them.
Such Resentments as these will naturally arise in every pious Soul, when he comes to this Sacred Feast, and Therefore I shall not need to give any particular Directions Concerning them.
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Only I would take occasion from this last Import of the Remembrance to which our Text calls us, To exhort you when you come to this Holy Institution, that you would take Care to raise up all these Affections and Resentments to as great a Heighth as you are able;
Only I would take occasion from this last Import of the Remembrance to which our Text calls us, To exhort you when you come to this Holy Institution, that you would take Care to raise up all these Affections and Resentments to as great a Height as you Are able;
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but also rooted and engrafted into them, they may not easily cool again, but become operative upon your Lives, may encrease your Love and confirm your Faith, and enflame your Devotion, and keep you firm and steady to your Duty, till some new Occasion shall again call you to a new exciting of them.
but also rooted and engrafted into them, they may not Easily cool again, but become operative upon your Lives, may increase your Love and confirm your Faith, and inflame your Devotion, and keep you firm and steady to your Duty, till Some new Occasion shall again call you to a new exciting of them.
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shall not only put you in a Capacity of coming still with better and more affectionate Resentments to this Holy Sacrament, but shall, by the Blessing of God, prove a most useful and excellent Assistance, to the promoting of all the other Parts of your Duty;
shall not only put you in a Capacity of coming still with better and more affectionate Resentments to this Holy Sacrament, but shall, by the Blessing of God, prove a most useful and excellent Assistance, to the promoting of all the other Parts of your Duty;
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And as this Exercise will be the best means to prepare you to come worthily to this Remembrance, so will it be also the most powerful Motive to engage you to come frequently too.
And as this Exercise will be the best means to prepare you to come worthily to this Remembrance, so will it be also the most powerful Motive to engage you to come frequently too.
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When you shall begin effectually to perceive the Benefit of your Communicating, in the still new encrease of Piety and Holiness in all your Actions: When being full with a constant Sense of the Love of the Blessed Jesus, here set forth to us, you shall find it to be the Desire and Longing of your Souls, to come often to this grateful and pleasing Declaration of it.
When you shall begin effectually to perceive the Benefit of your Communicating, in the still new increase of Piety and Holiness in all your Actions: When being full with a constant Sense of the Love of the Blessed jesus, Here Set forth to us, you shall find it to be the Desire and Longing of your Souls, to come often to this grateful and pleasing Declaration of it.
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When, in a Word, being accustomed to consider the Blessings and Advantages of that New Covenant our Blessed Master has sealed to us in his Blood, and here offers to renew with us in this Sacrament, you shall wish,
When, in a Word, being accustomed to Consider the Blessings and Advantages of that New Covenant our Blessed Master has sealed to us in his Blood, and Here offers to renew with us in this Sacrament, you shall wish,
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if it might be, every Day to repeat it, and think you can never enough declare your Desires of being admitted into the Conditions and Advantages of it.
if it might be, every Day to repeat it, and think you can never enough declare your Desires of being admitted into the Conditions and Advantages of it.
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And from the Account, of which we may now easily see, What is the true Nature and Design of this Holy Sacrament ? Namely, that it was instituted by our Saviour to be a Sacred and Solemn Memorial of that Death and Passion which he underwent for us,
And from the Account, of which we may now Easily see, What is the true Nature and Design of this Holy Sacrament? Namely, that it was instituted by our Saviour to be a Sacred and Solemn Memorial of that Death and Passion which he underwent for us,
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and engaged them to a constant, annual Return of Joy and Thanksgiving to Him for so great a Blessing: So by this better Passover, should we in like manner keep up for ever in the Church a lively and affectionate Commemoration of that better and more glorious Preservation which our paschal Lamb, the Lord Jesus, has by his own Blood obtained for us;
and engaged them to a constant, annual Return of Joy and Thanksgiving to Him for so great a Blessing: So by this better Passover, should we in like manner keep up for ever in the Church a lively and affectionate Commemoration of that better and more glorious Preservation which our paschal Lamb, the Lord jesus, has by his own Blood obtained for us;
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There have been in the Church, since the time of Paschasius Radbertus, one of the first considerable Innovators that we meet with in the Doctrine of this Holy Eucharist, among others two different Opinions concerning the Real or Corporal Presence of Christ in this Sacrament, and both maintained with no small contention at this day.
There have been in the Church, since the time of Paschasius Radbertus, one of the First considerable Innovators that we meet with in the Doctrine of this Holy Eucharist, among Others two different Opinions Concerning the Real or Corporal Presence of christ in this Sacrament, and both maintained with no small contention At this day.
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One, That the Bread and Wine are converted into the very Natural Body and Blood of Christ, so that nothing of the Bread and Wine themselves at all remain,
One, That the Bred and Wine Are converted into the very Natural Body and Blood of christ, so that nothing of the Bred and Wine themselves At all remain,
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so that in the Communion of them, we do together with the Bread and Wine, receive the true Body and Blood of Christ into our Mouths, truly and really present, which they call Consubstantiation.
so that in the Communion of them, we do together with the Bred and Wine, receive the true Body and Blood of christ into our Mouths, truly and really present, which they call Consubstantiation.
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And thus these latter Words, Do this in Remembrance of Me, become the best and clearest Interpretation of the former, This is my Body which is given for you ;
And thus these latter Words, Do this in Remembrance of Me, become the best and Clearest Interpretation of the former, This is my Body which is given for you;
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and shew that we are to interpret it after the same manner, as when we read in the like kind of Speaking, in the Old Testament, This is the Lord 's Passover; i. e.
and show that we Are to interpret it After the same manner, as when we read in the like kind of Speaking, in the Old Testament, This is the Lord is Passover; i. e.
Do we then exclude Christ altogether from this Holy Sacrament, and leave only an empty Sign, a meer ceremonial Remembrance of him and no more? God forbid!
Do we then exclude christ altogether from this Holy Sacrament, and leave only an empty Signen, a mere ceremonial Remembrance of him and not more? God forbid!
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Inasmuch as in this Sacred Ordinance, he communicates Himself in the Benefits of His Passion in a more especial manner to every faithful Receiver of this Blessed Sacrament ;
Inasmuch as in this Sacred Ordinance, he communicates Himself in the Benefits of His Passion in a more especial manner to every faithful Receiver of this Blessed Sacrament;
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and makes the Bread which he eats, and the Wine which he drinks become, not indeed by any such needless and absurd Change, as we before mentioned, but by Grace and Blessing ;
and makes the Bred which he eats, and the Wine which he drinks become, not indeed by any such needless and absurd Change, as we before mentioned, but by Grace and Blessing;
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by his divine Power, and Spiritual Communication, his Body broken and his Blood shed for us, to all the Effects of Piety and Justification. The Elements are not altered, they continue not only after the Consecration, but in the very receiving of them, the same they were before;
by his divine Power, and Spiritual Communication, his Body broken and his Blood shed for us, to all the Effects of Piety and Justification. The Elements Are not altered, they continue not only After the Consecration, but in the very receiving of them, the same they were before;
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But by Faith, at the same Time that we take these into our Mouths, we take Him also, whom they represent, into our Souls: Not as bringing Christ from Heaven, but raising up our Minds and our Hearts to that Holy Place where he is, we unite our selves to Him;
But by Faith, At the same Time that we take these into our Mouths, we take Him also, whom they represent, into our Souls: Not as bringing christ from Heaven, but raising up our Minds and our Hearts to that Holy Place where he is, we unite our selves to Him;
and have all the Benefits of his Death and Passion communicated to us for the Forgiveness of our Sins, for the increase of his Grace and Favour to us here,
and have all the Benefits of his Death and Passion communicated to us for the Forgiveness of our Sins, for the increase of his Grace and Favour to us Here,
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This is that real but divine and spiritual Presence of our Saviour in this Sacrament, which we firmly believe, and which secures to us all the Blessings and Advantages which the others can hope for, from their ungrounded and unwarrantable Opinion of a natural and corporal participation of Him.
This is that real but divine and spiritual Presence of our Saviour in this Sacrament, which we firmly believe, and which secures to us all the Blessings and Advantages which the Others can hope for, from their ungrounded and unwarrantable Opinion of a natural and corporal participation of Him.
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and instead of esteeming this Sacrament a Memorial of that offering Christ once for all made for us, suppose Him to be again as truly and properly offered in it as ever he was,
and instead of esteeming this Sacrament a Memorial of that offering christ once for all made for us, suppose Him to be again as truly and properly offered in it as ever he was,
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I shall not now insist so long upon this Point, as to shew not only how contrary such an Opinion is to the express Authority of Holy Scripture, which declares, That Christ was to be offered once for all ;
I shall not now insist so long upon this Point, as to show not only how contrary such an Opinion is to the express authority of Holy Scripture, which declares, That christ was to be offered once for all;
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but how derogatory to the Honour of our Saviour, whether we consider his former Sufferings or his present Glory. This is plain, that if the Design of this blessed Sacrament were as our Text declares it, to be a Remembrance of our Saviour's dying for us,
but how derogatory to the Honour of our Saviour, whither we Consider his former Sufferings or his present Glory. This is plain, that if the Design of this blessed Sacrament were as our Text declares it, to be a Remembrance of our Saviour's dying for us,
3. From the same Principles it will follow, That if this Holy Sacrament be no more than a Remembrance of our Saviour Christ, that then certainly those must have very desperately abused it, who pay to it that Honour and Worship that they would do, to our Saviour himself, were his true and natural Body there present.
3. From the same Principles it will follow, That if this Holy Sacrament be no more than a Remembrance of our Saviour christ, that then Certainly those must have very desperately abused it, who pay to it that Honour and Worship that they would do, to our Saviour himself, were his true and natural Body there present.
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or that if it were, yet at least the Accidents of the Bread and Wine, which are Creatures, and yet make up a Part of the Sacrament, are by consequence joynt partakers of all their Worship. But alas!
or that if it were, yet At least the Accidents of the Bred and Wine, which Are Creatures, and yet make up a Part of the Sacrament, Are by consequence joint partakers of all their Worship. But alas!
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They pay their Adoration to the inanimate Creatures of Bread and Wine, and commit an Idolatry not much less gross, in the Opinion of some of their own Writers,
They pay their Adoration to the inanimate Creatures of Bred and Wine, and commit an Idolatry not much less gross, in the Opinion of Some of their own Writers,
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4. If our Saviour Christ in our Text plainly commanded his Apostles, and in them all of us, To do that in Remembrance of Him, which he had there done before their Eyes :
4. If our Saviour christ in our Text plainly commanded his Apostles, and in them all of us, To do that in Remembrance of Him, which he had there done before their Eyes:
if what he required in order to this Commemoration, was, That we should take Bread and Wine, and bless, and give, and receive these, in Memory of his Body which was given, and of his Blood which was shed for us;
if what he required in order to this Commemoration, was, That we should take Bred and Wine, and bless, and give, and receive these, in Memory of his Body which was given, and of his Blood which was shed for us;
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it will then follow in the Fourth place, That those who do not do this, have plainly departed from our Saviour 's Institution, and do not remember him as they are commanded to do.
it will then follow in the Fourth place, That those who do not do this, have plainly departed from our Saviour is Institution, and do not Remember him as they Are commanded to do.
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And this alone is sufficient to confute that great Corruption of the same Church, in Communicating the People only in One Kind. And whatever Pretences they may offer for their so doing, had they as just reason otherwise for altering the order of this Sacrament, as God knows 'tis plain they have not any at all;
And this alone is sufficient to confute that great Corruption of the same Church, in Communicating the People only in One Kind. And whatever Pretences they may offer for their so doing, had they as just reason otherwise for altering the order of this Sacrament, as God knows it's plain they have not any At all;
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But there are yet some other Conclusions to be drawn from the foregoing Reflections, and in which we may perhaps find somewhat that will be of a more near and direct concern to us. For,
But there Are yet Some other Conclusions to be drawn from the foregoing Reflections, and in which we may perhaps find somewhat that will be of a more near and Direct concern to us. For,
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that is, to come to the Holy Table, and receive this blessed Sacrament, and make our publick and solemn Acknowledgments to him for his great Mercy in dying for us;
that is, to come to the Holy Table, and receive this blessed Sacrament, and make our public and solemn Acknowledgments to him for his great Mercy in dying for us;
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What then shall we say of those who despising this sacred Ordinance, do either totally absent themselves from this Memorial, or come but very seldom and negligently to it.
What then shall we say of those who despising this sacred Ordinance, do either totally absent themselves from this Memorial, or come but very seldom and negligently to it.
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or from the severe Punishment God threatned unto those in the Old Testament, who should neglect the like Memorial of the Paschal Feast, one of the greatest Provocations any Christian can almost be guilty of.
or from the severe Punishment God threatened unto those in the Old Testament, who should neglect the like Memorial of the Paschal Feast, one of the greatest Provocations any Christian can almost be guilty of.
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but in effect despise Christ himself, and tread under foot the Blood of the Covenant by which we must be saved? And how can that Soul expect any benefit of his Death and Sufferings, for his forgiveness hereafter, who now will not vouchsafe so much as to make that common Acknowledgment which every Christian ought of his remembrance of it,
but in Effect despise christ himself, and tread under foot the Blood of the Covenant by which we must be saved? And how can that Soul expect any benefit of his Death and Sufferings, for his forgiveness hereafter, who now will not vouchsafe so much as to make that Common Acknowledgment which every Christian ought of his remembrance of it,
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And if we look to the Denuntiations of the Old Testament, against those who should thus neglect to joyn in the Jewish Passover, and shew forth this remembrance of the deliverance which that Feast referr'd to, we may, I think, have some cause to fear,
And if we look to the Denunciations of the Old Testament, against those who should thus neglect to join in the Jewish Passover, and show forth this remembrance of the deliverance which that Feast referred to, we may, I think, have Some cause to Fear,
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there being but two of all the affirmative Precepts to which God made this Denuntiation, viz. to him that neglected the first Sacrament, of Circumcision ;
there being but two of all the affirmative Precepts to which God made this Denunciation, viz. to him that neglected the First Sacrament, of Circumcision;
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And this therefore may serve for a useful Admonition, as well as full Answer to the Excuses of those, who are still pretending they are not worthy to come to this Sacrament, or else have not time and leisure to prepare themselves for it.
And this Therefore may serve for a useful Admonition, as well as full Answer to the Excuses of those, who Are still pretending they Are not worthy to come to this Sacrament, or Else have not time and leisure to prepare themselves for it.
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they ought not therefore to disquiet themselves, but to believe, that in such a case our Saviour Christ will make the same allowance for this Feast, that God did for that other;
they ought not Therefore to disquiet themselves, but to believe, that in such a case our Saviour christ will make the same allowance for this Feast, that God did for that other;
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and permit them yet another Month to remove the Obstacle, and prepare themselves to come to his Table. But if instead of doing this, they shall still go on to insist upon these vain Pretences,
and permit them yet Another Monn to remove the Obstacle, and prepare themselves to come to his Table. But if instead of doing this, they shall still go on to insist upon these vain Pretences,
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and live so as not to be worthy to receive the Holy Sacrament, and continue to live so still, without taking any care to put themselves into a better state ;
and live so as not to be worthy to receive the Holy Sacrament, and continue to live so still, without taking any care to put themselves into a better state;
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and their neglect will be but the more inexcusable, for being grounded on a reason so contrary not only to the design of this Holy Sacrament, but of the whole Christian Religion. But, Sixthly, And to close all:
and their neglect will be but the more inexcusable, for being grounded on a reason so contrary not only to the Design of this Holy Sacrament, but of the Whole Christian Religion. But, Sixthly, And to close all:
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The Command of our Saviour in these words we have been so long considering, will not only oblige us in the general, sometimes to remember his Death, by receiving this Holy Sacrament, but frequently and oftentimes so to do.
The Command of our Saviour in these words we have been so long considering, will not only oblige us in the general, sometime to Remember his Death, by receiving this Holy Sacrament, but frequently and oftentimes so to do.
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to teach us, that we are often to refresh the Memory of Christ 's Death in our minds by this Sacred Solemnity, and to repeat again and again the Remembrance of it.
to teach us, that we Are often to refresh the Memory of christ is Death in our minds by this Sacred Solemnity, and to repeat again and again the Remembrance of it.
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We know that in the first Ages of Christianity, when Devotion was quick and vigorous, and Men had the most sensible impressions upon their minds of the love of our Saviour, in giving himself to die for us, that then they received it ordinarily every day :
We know that in the First Ages of Christianity, when Devotion was quick and vigorous, and Men had the most sensible impressions upon their minds of the love of our Saviour, in giving himself to die for us, that then they received it ordinarily every day:
Insomuch that some of those Fathers who then lived, have interpreted this Eucharistical Bread, to be that daily Bread which our Lord has taught us to pray for.
Insomuch that Some of those Father's who then lived, have interpreted this Eucharistical Bred, to be that daily Bred which our Lord has taught us to pray for.
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And at last, the necessary, least proportion established was, the three great Feasts of the Year, in which our Church still obliges all her Members to partake of it.
And At last, the necessary, lest proportion established was, the three great Feasts of the Year, in which our Church still obliges all her Members to partake of it.
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And since it has pleased God, to revive something of the Primitive Zeal among us as to this particular, in bringing our Solemn Communions to a monthly course, besides other extraordinary occasions of it;
And since it has pleased God, to revive something of the Primitive Zeal among us as to this particular, in bringing our Solemn Communions to a monthly course, beside other extraordinary occasions of it;
This will indeed both best answer the design of our Blessed Lord in the Text, and be the best Application, I could even wish you would make of my Discourse upon it.
This will indeed both best answer the Design of our Blessed Lord in the Text, and be the best Application, I could even wish you would make of my Discourse upon it.
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but as the improvement I desire, if it were possible, you might all make of those Opportunities God is pleased here to reach out to you in order to this End;
but as the improvement I desire, if it were possible, you might all make of those Opportunities God is pleased Here to reach out to you in order to this End;
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as shall carry him through all the Temptations, the Sorrows, the Afflictions of this Life, to an Eternal Enjoyment of Glory, Honour, and Immortality in the next:
as shall carry him through all the Temptations, the Sorrows, the Afflictions of this Life, to an Eternal Enjoyment of Glory, Honour, and Immortality in the next:
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THese Words are part of that Magnificat or Song of Thanksgiving which the Blessed Virgin made to God, in return of that wonderful Favour He had vouchsafed unto her, in esteeming her worthy to become the Mother of our Lord. And they contain in them a kind of Prophecy of that Honour which the Christian Church should in all Ages to come pay to her Memory upon the account of it.
THese Words Are part of that Magnificat or Song of Thanksgiving which the Blessed Virgae made to God, in return of that wondered Favour He had vouchsafed unto her, in esteeming her worthy to become the Mother of our Lord. And they contain in them a kind of Prophecy of that Honour which the Christian Church should in all Ages to come pay to her Memory upon the account of it.
That this Prophecy is fulfilled in their keeping her Festival Days, and saying the Ave Marie, and other Holy Anthems of our Lady. And that the Calvinists therefore (so they are pleased to stile us) for not doing of this, are not among these Generations which call our Lady Blessed. And in their Marginal Note on the same Passage, they very briskly ask this Question ;
That this Prophecy is fulfilled in their keeping her Festival Days, and saying the Have Marie, and other Holy Anthems of our Lady. And that the Calvinists Therefore (so they Are pleased to style us) for not doing of this, Are not among these Generations which call our Lady Blessed. And in their Marginal Note on the same Passage, they very briskly ask this Question;
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Have the Protestants had always Generations to fulfil this Prophecy ? Or do they call her blessed that derogate what they can from her Graces, Blessing, and all her Honour?
Have the Protestants had always Generations to fulfil this Prophecy? Or do they call her blessed that derogate what they can from her Graces, Blessing, and all her Honour?
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tho' we neither say any Ave-Maries to her Honour, nor are engaged in any other part of that unwarrantable Superstition whereby they have so long dishonoured God, abused the Blessed Virgin, and scandalized the Church of Christ, have yet as just an Esteem for the Holy Mother of our Lord, and proclaim her Blessedness as much as either this Prophecy requires,
though we neither say any Ave-maries to her Honour, nor Are engaged in any other part of that unwarrantable Superstition whereby they have so long dishonoured God, abused the Blessed Virgae, and scandalized the Church of christ, have yet as just an Esteem for the Holy Mother of our Lord, and proclaim her Blessedness as much as either this Prophecy requires,
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And could I be assured, That the Blest above have this Honour from God, to be made acquainted with these solemn Exercises of their Brethren here below;
And could I be assured, That the Blessed above have this Honour from God, to be made acquainted with these solemn Exercises of their Brothers Here below;
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Who they are that do the most truly honour her, We who freely pay her all that Love, that Respect, that Glory, that any Creature in her Circumstances can possibly be thought capable of: Or they who by giving her more, raise her up to a State above the Condition of her Nature ;
Who they Are that do the most truly honour her, We who freely pay her all that Love, that Respect, that Glory, that any Creature in her circumstances can possibly be Thought capable of: Or they who by giving her more, raise her up to a State above the Condition of her Nature;
and which accordingly we our selves this Day pay to her Memory? II. I will lay before you some Instances of that Additional Worship, which those of the other Church pretend is due to her. III. I will offer some of those Reasons for which we think such a Worship to be unlawful, and therefore refuse to give it to her.
and which accordingly we our selves this Day pay to her Memory? II I will lay before you Some Instances of that Additional Worship, which those of the other Church pretend is due to her. III. I will offer Some of those Reasons for which we think such a Worship to be unlawful, and Therefore refuse to give it to her.
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For answer to which Enquiry, I shall lay down this plain, and I suppose, undeniable Foundation; viz. That however some have been pleased to exalt the Glories and Prerogatives of the Holy MARY to a very great, indeed to an extravagant Degree,
For answer to which Enquiry, I shall lay down this plain, and I suppose, undeniable Foundation; viz. That however Some have been pleased to exalt the Glories and Prerogatives of the Holy MARY to a very great, indeed to an extravagant Degree,
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yet since they still confess her to be but a meer Creature, the Measure we must take whereby to judge, What Honour may warrantably be paid to her, must be, to consider, What Honour any meer Creature, in her Circumstances, is capable of receiving:
yet since they still confess her to be but a mere Creature, the Measure we must take whereby to judge, What Honour may warrantably be paid to her, must be, to Consider, What Honour any mere Creature, in her circumstances, is capable of receiving:
who upon this Foundation do freely profess, That providing only for that just Distance that ought to be observed between the Adoration that we owe to God, and that Honour which we may be allowed to give to a Creature ;
who upon this Foundation do freely profess, That providing only for that just Distance that ought to be observed between the Adoration that we owe to God, and that Honour which we may be allowed to give to a Creature;
Were the Blessed Virgin yet present upon Earth with us, we would soon convince those our Accusers that we thought no Respect too much for her, which either they or we are wont to give to the greatest Saints yet on Earth. Now that she is departed from us, all we can do is to follow her with our Esteem, our Praise, and our Imitation :
Were the Blessed Virgae yet present upon Earth with us, we would soon convince those our Accusers that we Thought no Respect too much for her, which either they or we Are wont to give to the greatest Saints yet on Earth. Now that she is departed from us, all we can do is to follow her with our Esteem, our Praise, and our Imitation:
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We pray not indeed to her now, nor would we do it if she were still on Earth, and we were sure she could hear and know our Requests: Because Prayer we look upon to be an Act of Religious Worship, and therefore such as is proper to God only. But we Bless God for the Honour he vouchsafed unto her,
We pray not indeed to her now, nor would we do it if she were still on Earth, and we were sure she could hear and know our Requests: Because Prayer we look upon to be an Act of Religious Worship, and Therefore such as is proper to God only. But we Bless God for the Honour he vouchsafed unto her,
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And so every Day fulfil her Prophecy, whilst we cry out with her to God Almighty, My Soul doth magnifie the Lord, and my Spirit rejoyceth in God my Saviour, in that he regarded the lowliness of his Handmaiden.
And so every Day fulfil her Prophecy, while we cry out with her to God Almighty, My Soul does magnify the Lord, and my Spirit Rejoiceth in God my Saviour, in that he regarded the lowliness of his Handmaiden.
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the Refuge of Sinners, and the Ark of the Covenant ; the Sovereign Lady of Angels, Archangels, Patriarchs, Prophets, Apostles, Martyrs, Confessors and all Saints ;
the Refuge of Sinners, and the Ark of the Covenant; the Sovereign Lady of Angels, Archangels, Patriarchs, prophets, Apostles, Martyrs, Confessors and all Saints;
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But let these and the like Superstitions be laid aside, and which a Virgin so humble on Earth, cannot sure be supposed to be so much altered for the worse,
But let these and the like Superstitions be laid aside, and which a Virgae so humble on Earth, cannot sure be supposed to be so much altered for the Worse,
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let Religion and the Worship of that be exempted, as the peculiar Due of that God who made both her and us, and whom alone both she and all of us therefore ought to adore, and then what farther remains to proclaim her Blessed, shall as freely be allowed and paid her by us,
let Religion and the Worship of that be exempted, as the peculiar Endue of that God who made both her and us, and whom alone both she and all of us Therefore ought to adore, and then what farther remains to proclaim her Blessed, shall as freely be allowed and paid her by us,
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and for the Son of the most Highest to inhabit. When we consider the firmness of her Faith ; the fervour of her Devotion ; the excellency of her Humility ;
and for the Son of the most Highest to inhabit. When we Consider the firmness of her Faith; the fervour of her Devotion; the excellency of her Humility;
we cannot but acknowledge a Grace extraordinary in her, working all those eminent and Divine Qualities. And tho' we are not so curious as to enter on those nicer Speculations in which so many have in vain exercised themselves, Whether she was Conceived in Sin? And if she was,
we cannot but acknowledge a Grace extraordinary in her, working all those eminent and Divine Qualities. And though we Are not so curious as to enter on those Nicer Speculations in which so many have in vain exercised themselves, Whither she was Conceived in since? And if she was,
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and at what instant totally extinct in her afterwards ? Whether she was Sanctified in the Womb of her Mother ? And to what degree ? And at what time ? Whether before she was Animated, or after ;
and At what instant totally extinct in her afterwards? Whither she was Sanctified in the Womb of her Mother? And to what degree? And At what time? Whither before she was Animated, or After;
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And, Whether this Sanctification was such as to keep her from ever committing any, so much as Venial Sin ? Yet as the common condition of Mankind does not permit us without all warrant from Holy Scripture, which they confess is here wanting to them, to exempt her from all Sin ;
And, Whither this Sanctification was such as to keep her from ever committing any, so much as Venial since? Yet as the Common condition of Mankind does not permit us without all warrant from Holy Scripture, which they confess is Here wanting to them, to exempt her from all since;
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So that among all the Race of Adam, next unto him who was God as well as Man, we think it very probable that she has obtain'd the chiefest place in God's Kingdom, who brought forth the Son of God into the World.
So that among all the Raze of Adam, next unto him who was God as well as Man, we think it very probable that she has obtained the chiefest place in God's Kingdom, who brought forth the Son of God into the World.
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And here then let these our Accusers, who say that we are not of the number of those of whom the Blessed Virgin in my Text prophesied, That, Behold, from thenceforth all Generations should call her Blessed, tell us, if they can:
And Here then let these our Accusers, who say that we Are not of the number of those of whom the Blessed Virgae in my Text prophesied, That, Behold, from thenceforth all Generations should call her Blessed, tell us, if they can:
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Is it that we deny her Immaculate Conception, and suppose her to have in this been submitted to the common condition of all others since the Fall of our first Parents, Christ only excepted? But then they must not forget, that this is no more than what their own Brethren of their own Infallible Church deny as stifly as we do.
Is it that we deny her Immaculate Conception, and suppose her to have in this been submitted to the Common condition of all Others since the Fallen of our First Parents, christ only excepted? But then they must not forget, that this is no more than what their own Brothers of their own Infallible Church deny as stiffly as we do.
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And as if the Spirit of Infallibility had in this Matter forsaken their Church, it could never yet be finally determined either by Council or Pope, which Side is in the right.
And as if the Spirit of Infallibility had in this Matter forsaken their Church, it could never yet be finally determined either by Council or Pope, which Side is in the right.
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as well as all others, Christ only excepted here also, we think must be allowed to be? But yet in this we do but follow some of the greatest Lights in the Primitive Church ;
as well as all Others, christ only excepted Here also, we think must be allowed to be? But yet in this we do but follow Some of the greatest Lights in the Primitive Church;
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and Reason according to the common Condition of Mankind, and from which they themselves cannot produce us any Authority of Holy Scripture to exempt her.
and Reason according to the Common Condition of Mankind, and from which they themselves cannot produce us any authority of Holy Scripture to exempt her.
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unless we will undertake to tell you what her Crown was made of, how many Stars went into her Atchievement, what Badges her Servants wore, and what Speeches and Complements were made to her upon the occasion;
unless we will undertake to tell you what her Crown was made of, how many Stars went into her Achievement, what Badges her Servants wore, and what Speeches and Compliments were made to her upon the occasion;
We make no question, but that as she was very highly favour'd by God on Earth, so is she now no less beloved by him in Heaven. But should we therefore set her up as another Mediatrix, that as both Sexes concurr'd to our Ruin,
We make no question, but that as she was very highly favoured by God on Earth, so is she now no less Beloved by him in Heaven. But should we Therefore Set her up as Another Mediatrix, that as both Sexes concurred to our Ruin,
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Of ordering all the Events of the Fortunes of Men and Kingdoms, insomuch that not a Battel can be fought, or a Victory obtain'd, but by the favour of this Pallas, to whom the Success is due,
Of ordering all the Events of the Fortune's of Men and Kingdoms, insomuch that not a Battle can be fought, or a Victory obtained, but by the favour of this Pallas, to whom the Success is due,
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These indeed are the Extravagancies of some of our Adversaries, but God forbid they should ever be the Practice or Opinions of any among us. To conclude;
These indeed Are the Extravagancies of Some of our Adversaries, but God forbid they should ever be the Practice or Opinions of any among us. To conclude;
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It is impossible for any to entertain more honourable Sentiments of the Blessed Virgin than we do, who will not run out into Blasphemy and Fanaticism, and believe such things as neither Scripture nor Antiquity have deliver'd,
It is impossible for any to entertain more honourable Sentiments of the Blessed Virgae than we do, who will not run out into Blasphemy and Fanaticism, and believe such things as neither Scripture nor Antiquity have Delivered,
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Now for this I must observe, according to my Foundation before laid down, That the Holy Virgin, however highly exalted by God, being yet still but a meer Creature, our Actions towards her must be no other than what a Creature that is at such a vast distance from us,
Now for this I must observe, according to my Foundation before laid down, That the Holy Virgae, however highly exalted by God, being yet still but a mere Creature, our Actions towards her must be no other than what a Creature that is At such a vast distance from us,
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nor other Anthems of our Lady, as they call her by a new and phantastical Title, never given her either in Scripture, or by any of the ancient Fathers.
nor other Anthems of our Lady, as they call her by a new and fantastical Title, never given her either in Scripture, or by any of the ancient Father's.
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It being certainly to mock, not honour, both God and Her, solemnly to commemorate, and seriously to thank God for such Blessings as at the same time we are sure He never bestowed upon Her, nor She ever receiv'd from Him.
It being Certainly to mock, not honour, both God and Her, solemnly to commemorate, and seriously to thank God for such Blessings as At the same time we Are sure He never bestowed upon Her, nor She ever received from Him.
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And this may suffice to shew that we are not wanting in the first point of our Honour, to celebrate the Memory of God's Mercies to her. The next proposed, was,
And this may suffice to show that we Are not wanting in the First point of our Honour, to celebrate the Memory of God's mercies to her. The next proposed, was,
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The Foundation of all God's particular Favours to her being this, That our Blessed Lord was to be born of Her. And this is the Subject of all our Praises to him:
The Foundation of all God's particular Favours to her being this, That our Blessed Lord was to be born of Her. And this is the Subject of all our Praises to him:
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So that in effect, all that part of our Religious Service which consists in giving Thanks to God for the Redemption of Mankind, is but a continued Acknowledgment of the Honour and Favour done to the Holy MARY:
So that in Effect, all that part of our Religious Service which consists in giving Thanks to God for the Redemption of Mankind, is but a continued Acknowledgment of the Honour and Favour done to the Holy MARY:
And if this be not enough, I must then again remember what I just now observed, not only that we are very careful to praise God for his Mercies to the Blessed Virgin, and to our selves by her ;
And if this be not enough, I must then again Remember what I just now observed, not only that we Are very careful to praise God for his mercies to the Blessed Virgae, and to our selves by her;
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but every day make use of her own words to express our grateful Acknowledgment of them, by establishing her Song of Eucharist to be the Form wherein we our selves should give Thanks to God in our Assemblies. And then,
but every day make use of her own words to express our grateful Acknowledgment of them, by establishing her Song of Eucharist to be the From wherein we our selves should give Thanks to God in our Assemblies. And then,
We may presume to say, that in this we do not come behind her highest Votaries. Not an Act of Piety recorded in her Life, but our Church exhorts us to transcribe it into ours. We may,
We may presume to say, that in this we do not come behind her highest Votaries. Not an Act of Piety recorded in her Life, but our Church exhorts us to transcribe it into ours. We may,
and God knows we do, come very much short of her in our practice: But 'tis our own Infirmity, not any defect in our Churches Doctrine and Directions that we do so.
and God knows we do, come very much short of her in our practice: But it's our own Infirmity, not any defect in our Churches Doctrine and Directions that we do so.
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First, It is the very foundation of all that Superstitious Service which is now-a-days paid to her in the Church of Rome, to suppose the Excellency of the Blessed Virgin to be incomparably above that of any other Saint whatsoever :
First, It is the very Foundation of all that Superstitious Service which is nowadays paid to her in the Church of Room, to suppose the Excellency of the Blessed Virgae to be incomparably above that of any other Saint whatsoever:
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the Blessed Virgin alone is to be served with a Hyperdulia, or a Super-eminent sort of Religious Service. And that upon these three accounts, which therefore one of their own Authors has set down for us: (1.) In that when God dignified her with the Excellency of being the Mother of JESUS, he therewith created her the Queen of Angels, Patroness of the Church, and Advocate of Sinners; And that therefore as such she ought to be honoured above them.
the Blessed Virgae alone is to be served with a Hyperdulia, or a Supereminent sort of Religious Service. And that upon these three accounts, which Therefore one of their own Authors has Set down for us: (1.) In that when God dignified her with the Excellency of being the Mother of JESUS, he therewith created her the Queen of Angels, Patroness of the Church, and Advocate of Sinners; And that Therefore as such she ought to be honoured above them.
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(2.) Because the Veneration we give to MARY, redounds to JESUS; all Honour given to the Mother, tending to the Glory of the Son. And, (3.) For that Holy MARY, as the Mother of God, is accomplished with all Natural, Moral, and Supernatural Perfections, which are and possibly may be dispersed among all pure Creatures, Men and Angels; and therefore as she is more Holy and Perfect than All, so is she acceptable to God above All; and therefore ought she to be reverenced by us above them All. From hence it is,
(2.) Because the Veneration we give to MARY, redounds to JESUS; all Honour given to the Mother, tending to the Glory of the Son. And, (3.) For that Holy MARY, as the Mother of God, is accomplished with all Natural, Moral, and Supernatural Perfections, which Are and possibly may be dispersed among all pure Creatures, Men and Angels; and Therefore as she is more Holy and Perfect than All, so is she acceptable to God above All; and Therefore ought she to be reverenced by us above them All. From hence it is,
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Insomuch that the Author I but now mentioned, recommending to his Votary the practice of Piety towards her, lays down, among others, these Two Rules : (1.) That he should have a private Oratory dedicated to the Veneration of Holy MARY :
Insomuch that the Author I but now mentioned, recommending to his Votary the practice of Piety towards her, lays down, among Others, these Two Rules: (1.) That he should have a private Oratory dedicated to the Veneration of Holy MARY:
And (2.) That he should not enter on any Business, of what ever Nature, without first consulting MARY by humble Prayer; recommending its whole Progress to her Protection, and assuming her as a Guide in the pursuance thereof.
And (2.) That he should not enter on any Business, of what ever Nature, without First consulting MARY by humble Prayer; recommending its Whole Progress to her Protection, and assuming her as a Guide in the pursuance thereof.
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And indeed tho' they do as they have occasion, pray to other Saints too as well as to the Blessed Virgin, yet such a peculiar Confidence have they in her, that in all their publick and private Addresses, the beginning and ending,
And indeed though they do as they have occasion, pray to other Saints too as well as to the Blessed Virgae, yet such a peculiar Confidence have they in her, that in all their public and private Addresses, the beginning and ending,
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Now this being without Controversie, both the constant Opinion and Practice of the Church of Rome, That the Blessed Virgin is to be called upon in all Places, and upon all Occasions, and by all Persons ; they must by consequence suppose,
Now this being without Controversy, both the constant Opinion and Practice of the Church of Rome, That the Blessed Virgae is to be called upon in all Places, and upon all Occasions, and by all Persons; they must by consequence suppose,
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and is capable of affording them such Assistance as they encourage their Votaries to ask of Her: And by consequence, that she do's partake of the Immensity of God ;
and is capable of affording them such Assistance as they encourage their Votaries to ask of Her: And by consequence, that she do's partake of the Immensity of God;
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For in calling thus upon her, they do not only suppose her to be a fit Object of their Adoration, but by committing themselves to her Intercession for them, they do particularly set her up as an Advocate or Mediatrix in Heaven, and accordingly have recourse to her as such.
For in calling thus upon her, they do not only suppose her to be a fit Object of their Adoration, but by committing themselves to her Intercession for them, they do particularly Set her up as an Advocate or Mediatrix in Heaven, and accordingly have recourse to her as such.
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'Tis true this is no more than what they do to the other Saints as well as the Blessed VIRGIN: They pray to God through their Merits and Intercession, and by their Mediation, as well as that of our Saviour Christ, both desire and hope the better to implore his Mercy.
It's true this is no more than what they do to the other Saints as well as the Blessed VIRGAE: They pray to God through their Merits and Intercession, and by their Mediation, as well as that of our Saviour christ, both desire and hope the better to implore his Mercy.
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But then, as I before observed, That in the Business of their Prayers they look upon the Holy MARY to have a particular Right to them above any other Saints whatsoever;
But then, as I before observed, That in the Business of their Prayers they look upon the Holy MARY to have a particular Right to them above any other Saints whatsoever;
so much more in this Case, they esteem her not only to be a more effectual Mediatrix than any of the rest of the Saints, but to have a more peculiar Right to that Title and Dignity :
so much more in this Case, they esteem her not only to be a more effectual Mediatrix than any of the rest of the Saints, but to have a more peculiar Right to that Title and Dignity:
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To be a Mediator, says he, and to discharge the Office of such a one, it is requisite that he who asks any thing in that respect, should have * merited that which he desires to obtain;
To be a Mediator, Says he, and to discharge the Office of such a one, it is requisite that he who asks any thing in that respect, should have * merited that which he Desires to obtain;
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that he should have * offered his Merits to that end, and that God should have * accepted of them. It is this which renders Jesus Christ, our only and true Mediator.
that he should have * offered his Merits to that end, and that God should have * accepted of them. It is this which renders jesus christ, our only and true Mediator.
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But the Saints have not * merited any Good for us during this Life, they have not * offered to God their Merits in favour of us, nor has God * accepted them to any such End. 'Tis the Blessed Virgin alone that has any part in this Glory with her Son:
But the Saints have not * merited any Good for us during this Life, they have not * offered to God their Merits in favour of us, nor has God * accepted them to any such End. It's the Blessed Virgae alone that has any part in this Glory with her Son:
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* For she obtains nothing for us but what she merited during her Life: — * She has also offered all her Actions and Sufferings joyntly with those of Jesus Christ for the Salvation of all Men;
* For she obtains nothing for us but what she merited during her Life: — * She has also offered all her Actions and Sufferings jointly with those of jesus christ for the Salvation of all Men;
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* And God has accepted this Offering, as S. Bonaventure and other Divines teach. And again — She is therefore our Mediatrix, inasmuch as she offered her Son freely and voluntarily to the Death, for the Salvation of Mankind.
* And God has accepted this Offering, as S. Bonaventure and other Divines teach. And again — She is Therefore our Mediatrix, inasmuch as she offered her Son freely and voluntarily to the Death, for the Salvation of Mankind.
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Such is the Title which they suppose the Holy MARY has to be our Advocate, not only above all other Saints, but in the same manner that our Saviour Christ himself is:
Such is the Title which they suppose the Holy MARY has to be our Advocate, not only above all other Saints, but in the same manner that our Saviour christ himself is:
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and the consequence of it appears in these two Advantages which they imagine to be in her Mediation above that of any other Saint: viz. first, " That it is more extensive :
and the consequence of it appears in these two Advantages which they imagine to be in her Mediation above that of any other Saint: viz. First, " That it is more extensive:
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The Merits of the Saints are limited to certain Graces, to certain Countries, and to certain Persons. But the Blessed Virgin is a universal Cause, the virtue of which extends over all Places, in all Times, to all sorts of Goods or Evils, and to all sorts of Persons. Her Charity is in some sort infinite, and has neither Bounds nor Measure.
The Merits of the Saints Are limited to certain Graces, to certain Countries, and to certain Persons. But the Blessed Virgae is a universal Cause, the virtue of which extends over all Places, in all Times, to all sorts of Goods or Evils, and to all sorts of Persons. Her Charity is in Some sort infinite, and has neither Bounds nor Measure.
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But the Blessed VIRGIN obtains whatsoever she demands. And her Quality of MOTHER gives her a Power in some manner, to alter the Decrees of Providence it self.
But the Blessed VIRGAE obtains whatsoever she demands. And her Quality of MOTHER gives her a Power in Some manner, to altar the Decrees of Providence it self.
Insomuch that Suarez doubted not to say, That should all the Saints of Paradise ask one thing of God, and the Virgin Mary alone oppose it; or should she demand any Favour,
Insomuch that Suarez doubted not to say, That should all the Saints of Paradise ask one thing of God, and the Virgae Marry alone oppose it; or should she demand any Favour,
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and all the Saints be set against it, her Interest alone would carry it against them all, upon the account of that Prerogative which is due to her Dignity as Mother, to the excellence of her Grace, and to the Perfection of her Charity.
and all the Saints be Set against it, her Interest alone would carry it against them all, upon the account of that Prerogative which is due to her Dignity as Mother, to the excellence of her Grace, and to the Perfection of her Charity.
or from the open Declarations of some of the chiefest Persons that have been in the Roman Communion, She has even her self Power to Remit Sins, and to Confer Grace, and to Save those who call upon her, and trust to her for their Salvation.
or from the open Declarations of Some of the chiefest Persons that have been in the Roman Communion, She has even her self Power to Remit Sins, and to Confer Grace, and to Save those who call upon her, and trust to her for their Salvation.
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If they salute her, the Complement is, Hail Queen, Mother of Mercy, our Life, our Sweetness, and our Hope, all hail. We miserable Children of Eve, send forth our Cries to you;
If they salute her, the Compliment is, Hail Queen, Mother of Mercy, our Life, our Sweetness, and our Hope, all hail. We miserable Children of Eve, send forth our Cries to you;
In short, such is their Extravagance as to this Matter, that I scarce know any one part of their Religious Service, the Sacrifice of the Mass only excepted,
In short, such is their Extravagance as to this Matter, that I scarce know any one part of their Religious Service, the Sacrifice of the Mass only excepted,
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and even that too they offer to her Honour, and in her Veneration, in which they do esteem her worthy an equal share not with our Saviour Christ himself,
and even that too they offer to her Honour, and in her Veneration, in which they do esteem her worthy an equal share not with our Saviour christ himself,
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And for the Opinions of their learned Men, in conformity to this Superstition, I should be infinite should I repeat the one half of their Excesses. I will offer to you a short Specimen of the Questions only which a late Author among them has stated with great Approbation, and from thence leave you to judg of the rest.
And for the Opinions of their learned Men, in conformity to this Superstition, I should be infinite should I repeat the one half of their Excesses. I will offer to you a short Specimen of the Questions only which a late Author among them has stated with great Approbation, and from thence leave you to judge of the rest.
* Whether to be devoted to the Blessed VIRGIN be not a Mark of a Man's Predestination ? And tho' without a particular Revelation no one can, according to their Doctrine, be sure that he is of the number of the predestinate ;
* Whither to be devoted to the Blessed VIRGAE be not a Mark of a Man's Predestination? And though without a particular Revelation no one can, according to their Doctrine, be sure that he is of the number of the predestinate;
yet as they allow that there are certain Marks whereon to found a probable Conjecture: so among those, which is as much as can be said in this Case, he doubts not to place this in the first rank, to be devoted to the Virgin MARY. Secondly, * Whether a Christian that is devoted to the Blessed VIRGIN can be damned ? To which he answers roundly, That he cannot. Thirdly, * Whether God refuses any thing to the Blessed VIRGIN? And indeed we need not wonder that they are peremptory in this, that he do's not, when their Church it self calls upon her to shew her self to be a Mother ;
yet as they allow that there Are certain Marks whereon to found a probable Conjecture: so among those, which is as much as can be said in this Case, he doubts not to place this in the First rank, to be devoted to the Virgae MARY. Secondly, * Whither a Christian that is devoted to the Blessed VIRGAE can be damned? To which he answers roundly, That he cannot. Thirdly, * Whither God refuses any thing to the Blessed VIRGAE? And indeed we need not wonder that they Are peremptory in this, that he do's not, when their Church it self calls upon her to show her self to be a Mother;
and once at least did pray to her, that by the Right which she had over her Son, she would command him ? Fourthly, * Whether the Blessed VIRGIN loves Sinners? i. e. so as to save them.
and once At least did pray to her, that by the Right which she had over her Son, she would command him? Fourthly, * Whither the Blessed VIRGAE loves Sinners? i. e. so as to save them.
In this famous Revelation to one of the Saints of that Church: I am, says she, the Queen of Heaven, I am the Mother of Mercy, the Joy of the Just, and the Gate by which Sinners must go to God.
In this famous Revelation to one of the Saints of that Church: I am, Says she, the Queen of Heaven, I am the Mother of Mercy, the Joy of the Just, and the Gate by which Sinners must go to God.
that she has Authority to do what ever she pleases there, and in effect do's partake of the most proper and peculiar Attributes and Prerogatives of the Divinity. Let us enquire in the next place,
that she has authority to do what ever she Pleases there, and in Effect do's partake of the most proper and peculiar Attributes and Prerogatives of the Divinity. Let us inquire in the next place,
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There is so near a connexion between the Opinions of the Church of Rome and their Practices, founded upon them, with reference to the Blessed VIRGIN, that 'tis impossible to mention the one without inferring the other as consequent upon it.
There is so near a connexion between the Opinions of the Church of Room and their Practices, founded upon them, with Referente to the Blessed VIRGAE, that it's impossible to mention the one without inferring the other as consequent upon it.
But yet because this will still the more clearly shew the true state of the Difference between us, I will make a few Reflections upon the Practice of Piety which is found in the other Church towards the Holy MARY, in two Considerations;
But yet Because this will still the more clearly show the true state of the Difference between us, I will make a few Reflections upon the Practice of Piety which is found in the other Church towards the Holy MARY, in two Considerations;
1. Of the publick Worship that is offered to her. 2. Of the private Devotion which is usually practised and recommended by them towards the Blessed VIRGIN. For the former of these,
1. Of the public Worship that is offered to her. 2. Of the private Devotion which is usually practised and recommended by them towards the Blessed VIRGAE. For the former of these,
and in the very Canon of it, God is constantly desired, That for her Merits he would grant them the help of his Protection. In all their Hours they close with a particular Salutation and Address to her ;
and in the very Canon of it, God is constantly desired, That for her Merits he would grant them the help of his Protection. In all their Hours they close with a particular Salutation and Address to her;
I have already observed what a Share she has in their Confessions and Absolutions: Three times every Day, at the sound of a Bell, all her Votaries are taught to fall down and worship her.
I have already observed what a Share she has in their Confessions and Absolutions: Three times every Day, At the found of a Bell, all her Votaries Are taught to fallen down and worship her.
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In their solemn Sermons to the People, the Preacher never fails first to invoke the Assistance of the Virgin MARY, in the angelical Salutation: and lest Men should not by all this be sufficiently encouraged to a publick. Devotion to her ;
In their solemn Sermons to the People, the Preacher never fails First to invoke the Assistance of the Virgae MARY, in the angelical Salutation: and lest Men should not by all this be sufficiently encouraged to a public. Devotion to her;
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And the solemn Admission into which is made by the Dedication of him that enters to the Service of the Blessed VIRGIN, whom he there chuses to be his Lady, Patroness, and Advocate, and vows to honour, serve and love unto his life's end.
And the solemn Admission into which is made by the Dedication of him that enters to the Service of the Blessed VIRGAE, whom he there chooses to be his Lady, Patroness, and Advocate, and vows to honour, serve and love unto his life's end.
their Litanies and Processions, in which she bears no small part of the Service : The dedicating whole Countries and Kingdoms to her, as her own proper Inheritance:
their Litanies and Procession, in which she bears no small part of the Service: The dedicating Whole Countries and Kingdoms to her, as her own proper Inheritance:
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By a special Reverence towards Images, representing her Person: By performing some daily Devotions containing her Praises, congratulating her Excellencies, or imploring her Mediation:
By a special reverence towards Images, representing her Person: By performing Some daily Devotions containing her Praises, congratulating her Excellencies, or imploring her Mediation:
4. By inducing enormous Sinners to this firm Confidence in the eminent Power of the MOTHER of JESUS, to redress the greatest of their Evils and Miseries by their being under her Protection.
4. By inducing enormous Sinners to this firm Confidence in the eminent Power of the MOTHER of JESUS, to redress the greatest of their Evils and Misery's by their being under her Protection.
5. By referring all the wonderful Effects of our Predestination to Glory, Election by Grace, and Redemption from sin through the Blood of JESUS, to the excellent Perfections of MARY as a most effectual means of all.
5. By referring all the wondered Effects of our Predestination to Glory, Election by Grace, and Redemption from since through the Blood of JESUS, to the excellent Perfections of MARY as a most effectual means of all.
and thereby dedicating our Persons, Concerns, Actions, and all the Moments and Events of our Life to JESUS under the Protection of his Divine MOTHER, chusing her to be our Adoptive Mother, Patroness and Advocate:
and thereby dedicating our Persons, Concerns, Actions, and all the Moments and Events of our Life to JESUS under the Protection of his Divine MOTHER, choosing her to be our Adoptive Mother, Patroness and Advocate:
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I might very much have encreased the number of these Reflections, should I have pursued all these Extravagancies that they have been guilty of in this kind.
I might very much have increased the number of these Reflections, should I have pursued all these Extravagancies that they have been guilty of in this kind.
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and what Civilities she has permitted them to shew to her? I might to these have added the Flights of their Poetry, and sometimes of their most solemn Devotions to her;
and what Civilities she has permitted them to show to her? I might to these have added the Flights of their Poetry, and sometime of their most solemn Devotions to her;
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But these are things that can neither be spoken or heard by any Christian, without Sorrow and Indignation, at such wild and endless Freaks of Superstition, Great is the Corruption certainly of that Church, which not only suffers these Abuses, but avows and encourages them:
But these Are things that can neither be spoken or herd by any Christian, without Sorrow and Indignation, At such wild and endless Freaks of Superstition, Great is the Corruption Certainly of that Church, which not only suffers these Abuses, but avows and encourages them:
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And as we have seen at the Beginning of this Discourse, reviles us for not believing and practising such Abominations. But upon what just Grounds it is that we herein depart from them,
And as we have seen At the Beginning of this Discourse, reviles us for not believing and practising such Abominations. But upon what just Grounds it is that we herein depart from them,
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And this I shall do according to the Order I have hitherto observed, 1. With reference to their Opinions concerning the Blessed VIRGIN. 2. To their Practices, consequent to these Opinions.
And this I shall do according to the Order I have hitherto observed, 1. With Referente to their Opinions Concerning the Blessed VIRGAE. 2. To their Practices, consequent to these Opinions.
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And because I would now reduce my Discourse within as narrow Bounds as the Nature of the Argument will allow of, I shall examine this Matter in three Instances only,
And Because I would now reduce my Discourse within as narrow Bounds as the Nature of the Argument will allow of, I shall examine this Matter in three Instances only,
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And 3. Of the Reasons and Grounds upon which they give her those Titles, and ascribe to her that Authority, which in their publick Addresses they allow to her. And first let us enquire,
And 3. Of the Reasons and Grounds upon which they give her those Titles, and ascribe to her that authority, which in their public Addresses they allow to her. And First let us inquire,
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It is a Subject that has long entertained the Minds and exercised the Pens of the Votaries of the Virgin MARY and the Saints, How or by what means it is that they understand all the Prayers that are any where made to them by any of their Suppliants on Earth. And I do not find that either they yet are, or seem at all likely ever to be agreed on this Point.
It is a Subject that has long entertained the Minds and exercised the Pens of the Votaries of the Virgae MARY and the Saints, How or by what means it is that they understand all the Prayers that Are any where made to them by any of their Suppliants on Earth. And I do not find that either they yet Are, or seem At all likely ever to be agreed on this Point.
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But thus far they appear to be all of them well assured, That by whatever means it is, their Prayers are some way or other most certainly conveyed to them,
But thus Far they appear to be all of them well assured, That by whatever means it is, their Prayers Are Some Way or other most Certainly conveyed to them,
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It is plain this can be no sufficient Foundation of constant Prayer to them in all Places and on all Occasions, that God may possibly sometimes communicate some things to them:
It is plain this can be no sufficient Foundation of constant Prayer to them in all Places and on all Occasions, that God may possibly sometime communicate Some things to them:
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God may, if he please communicate what I speak here, to my Friend abroad in another part of the World. But he would hardly be thought very well in his Wits ▪ who should on this possibility every Day in a very solemn manner intreat his Prayers, or ask some Courtesie of him.
God may, if he please communicate what I speak Here, to my Friend abroad in Another part of the World. But he would hardly be Thought very well in his Wits ▪ who should on this possibility every Day in a very solemn manner entreat his Prayers, or ask Some Courtesy of him.
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and in particular that the Blessed VIRGIN has a certain and distinct knowledge of all the Actions, Words, and even of the most secret Thoughts (forasmuch as they allow of Mental, as well as Vocal Prayer to her) of all Men here upon Earth.
and in particular that the Blessed VIRGAE has a certain and distinct knowledge of all the Actions, Words, and even of the most secret Thoughts (forasmuch as they allow of Mental, as well as Vocal Prayer to her) of all Men Here upon Earth.
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But to ascribe such a Power to her, is to raise Her above the state of a meer Creature, to invest her with some of the most proper and incommunicable Attributes of God, and in effect to make, what some of them stick not freely to style her, a Goddess of her;
But to ascribe such a Power to her, is to raise Her above the state of a mere Creature, to invest her with Some of the most proper and incommunicable Attributes of God, and in Effect to make, what Some of them stick not freely to style her, a Goddess of her;
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because the very Exercise of it keeps up in our minds the most lively Idea 's of His infinite Nature, his unbounded Providence, and his incomprehensible Perfections. Whilst by calling every where upon him, we do in effect acknowledge the Immensity of the Godhead, which is every where present :
Because the very Exercise of it keeps up in our minds the most lively Idea is of His infinite Nature, his unbounded Providence, and his incomprehensible Perfections. While by calling every where upon him, we do in Effect acknowledge the Immensity of the Godhead, which is every where present:
By lifting up the Aspirations of our Hearts towards him, we profess the Belief of his Omniscience, That he searcheth the Heart, and knoweth the secrets of all the Children of Men:
By lifting up the Aspirations of our Hearts towards him, we profess the Belief of his Omniscience, That he Searches the Heart, and Knoweth the secrets of all the Children of Men:
But now to suppose that any meer Creature can do this, what is it but to confound that infinite distance that above all things ought the most carefully to be kept up in the Minds of Men, between God and Us:
But now to suppose that any mere Creature can do this, what is it but to confound that infinite distance that above all things ought the most carefully to be kept up in the Minds of Men, between God and Us:
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And leave no Perfection in the one so proper to him, as not to be communicable to the other? And yet however they may think fit to palliate this matter, 'tis plain, he that will pray with any tolerable reason or confidence to the Blessed VIRGIN, must suppose all this:
And leave no Perfection in the one so proper to him, as not to be communicable to the other? And yet however they may think fit to palliate this matter, it's plain, he that will pray with any tolerable reason or confidence to the Blessed VIRGAE, must suppose all this:
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Now 'tis upon this ground then, that, without considering of what kind the Requests are that are made to the Blessed VIRGIN, we look upon the very Act it self of Invocation, to be an Act, indeed one of the most proper Acts, of Religious Worship, and by consequence such as ought to be paid to God only.
Now it's upon this ground then, that, without considering of what kind the Requests Are that Are made to the Blessed VIRGAE, we look upon the very Act it self of Invocation, to be an Act, indeed one of the most proper Acts, of Religious Worship, and by consequence such as ought to be paid to God only.
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And though they may pretend, that 'tis no more to pray to the Holy MARY in Heaven, than it would be to desire the Prayers or Assistance of some Friend on Earth;
And though they may pretend, that it's not more to pray to the Holy MARY in Heaven, than it would be to desire the Prayers or Assistance of Some Friend on Earth;
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First, Does any Man that is well in his Wits discourse with his Friend at a thousand Miles distance from him, with that seriousness that those who worship the Blessed VIRGIN pray to Her? And yet why is the one esteemed a piece of Piety, while the other would be thought meer madness,
First, Does any Man that is well in his Wits discourse with his Friend At a thousand Miles distance from him, with that seriousness that those who worship the Blessed VIRGAE pray to Her? And yet why is the one esteemed a piece of Piety, while the other would be Thought mere madness,
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while they think the other is not in a capacity of so doing? For as for God s communicating it to her, I presume he is as well able to do it in the one instance as in the other ;
while they think the other is not in a capacity of so doing? For as for God s communicating it to her, I presume he is as well able to do it in the one instance as in the other;
Or, Secondly, Were this a rational thing, would yet they themselves endure that a Man should, in the House of God, and in the midst of his solemn Devotions to him, not only desire, but in the same breath with which he addresses to God, invoke the Assistance of a pious Christian yet living upon Earth? Would they think this no more than an act of Brotherly Charity, and which one Christian might warrantably use towards another?
Or, Secondly, Were this a rational thing, would yet they themselves endure that a Man should, in the House of God, and in the midst of his solemn Devotions to him, not only desire, but in the same breath with which he Addresses to God, invoke the Assistance of a pious Christian yet living upon Earth? Would they think this no more than an act of Brotherly Charity, and which one Christian might warrantably use towards Another?
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Much less, Thirdly, Would they permit the Images of a living Christian to be set up in their Churches; Candles to be burnt before them; and Incense offered to them;
Much less, Thirdly, Would they permit the Images of a living Christian to be Set up in their Churches; Candles to be burned before them; and Incense offered to them;
And with the same opinion and confidence of his hearing their Prayers, and answering their desires, as they now call upon the Blessed VIRGIN? Would they say that this were no more than to ask a private Friend, as we have opportunity, to pray for us;
And with the same opinion and confidence of his hearing their Prayers, and answering their Desires, as they now call upon the Blessed VIRGAE? Would they say that this were no more than to ask a private Friend, as we have opportunity, to pray for us;
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And yet much less, Fourthly, Would they permit this living Christian, not only to be thus called upon to pray for his Votaries, but to bless them too, to keep them in their Lives, and to receive them at the hour of Death?
And yet much less, Fourthly, Would they permit this living Christian, not only to be thus called upon to pray for his Votaries, but to bless them too, to keep them in their Lives, and to receive them At the hour of Death?
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But if the very Supposition of such a Power as this be something beyond the natural Abilities of any Creature on Earth, with what Conscience can it be said, that when they consecrate the Images of the Blessed VIRGIN, burn Tapers and Incense before them, list themselves under her Protection, commit all the care of their Salvation to her, call her the Queen of Heaven, and Sovereign Lady of Angels and Men ;
But if the very Supposition of such a Power as this be something beyond the natural Abilities of any Creature on Earth, with what Conscience can it be said, that when they consecrate the Images of the Blessed VIRGAE, burn Tapers and Incense before them, list themselves under her Protection, commit all the care of their Salvation to her, call her the Queen of Heaven, and Sovereign Lady of Angels and Men;
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put her Name into their Liturgies, erect Congregations to her Honour, set apart Festivals and Days for her particular Service, and then call upon her at the same time in all Parts of the World, and this as expecting no small benefit from their Prayers ;
put her Name into their Liturgies, erect Congregations to her Honour, Set apart Festivals and Days for her particular Service, and then call upon her At the same time in all Parts of the World, and this as expecting no small benefit from their Prayers;
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It remains therefore, that to ascribe to the Holy MARY such a Power as is necessary to receive our Prayers, and to attend to our Petitions, and to search our Hearts, and know the motions of our Souls towards her, and answer us accordingly;
It remains Therefore, that to ascribe to the Holy MARY such a Power as is necessary to receive our Prayers, and to attend to our Petitions, and to search our Hearts, and know the motions of our Souls towards her, and answer us accordingly;
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And it is observable, that when the Ancient Fathers first began to make some kind of Addresses to the Holy Martyrs, not only the Subject of them was innocent, but the Supposition on which they went,
And it is observable, that when the Ancient Father's First began to make Some kind of Addresses to the Holy Martyrs, not only the Subject of them was innocent, but the Supposition on which they went,
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They call'd upon them, not in all places, and at all times indifferently, but only at their Monuments, at the places of their Suffering, where their Bodies or Reliques were interr'd,
They called upon them, not in all places, and At all times indifferently, but only At their Monuments, At the places of their Suffering, where their Bodies or Relics were interred,
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and therefore being present with them, were capable of knowing their desires. In process of time they began to multiply the places of calling upon them;
and Therefore being present with them, were capable of knowing their Desires. In process of time they began to multiply the places of calling upon them;
Whether the Saints do hear the Prayers of Suppliants, so as to understand the Requests that are made to them? This was at first resolved in the Negative ;
Whither the Saints do hear the Prayers of Suppliants, so as to understand the Requests that Are made to them? This was At First resolved in the Negative;
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And then Cardinal Bellarmin roundly concluded, That seeing otherwise it would be in vain to pray ordinarlly to those that we could not be sure were ordinarily able to receive our Prayers, and understand our Desires;
And then Cardinal Bellarmin roundly concluded, That seeing otherwise it would be in vain to pray ordinarlly to those that we could not be sure were ordinarily able to receive our Prayers, and understand our Desires;
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And another tells us, That it is a Matter of Faith, that the Blest above do know the Prayers that we pour out unto them, seeing otherwise they would be made in vain.
And Another tells us, That it is a Matter of Faith, that the Blessed above do know the Prayers that we pour out unto them, seeing otherwise they would be made in vain.
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but give us some insinuation, as if they did not know why the Saints might not be allowed some knowledge even of themselves, of what is done here below, as also of our secret Thoughts.
but give us Some insinuation, as if they did not know why the Saints might not be allowed Some knowledge even of themselves, of what is done Here below, as also of our secret Thoughts.
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But let those who presume to allow this to any Saint in Heaven, consider a little who it is that hath said, I am the Lord, that is my Name, and my Glory will I not give unto another :
But let those who presume to allow this to any Faint in Heaven, Consider a little who it is that hath said, I am the Lord, that is my Name, and my Glory will I not give unto Another:
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Secondly, The Second Point wherein we suppose them to have erred in their Opinions of the Blessed Virgin, is, That they ascribe to her the Right of a Mediatrix to intercede for us.
Secondly, The Second Point wherein we suppose them to have erred in their Opinions of the Blessed Virgae, is, That they ascribe to her the Right of a Mediatrix to intercede for us.
Now, that this is the true Notion which those of the Roman Church have both in general of a Mediator, and in particular of the Blessed VIRGIN, when they address to her as their Advocate ;
Now, that this is the true Notion which those of the Roman Church have both in general of a Mediator, and in particular of the Blessed VIRGAE, when they address to her as their Advocate;
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is not only clear from the very Addresses themselves which they make to her, but is moreover acknowledged by themselves in the accounts they give us of this Power which they ascribe to her.
is not only clear from the very Addresses themselves which they make to her, but is moreover acknowledged by themselves in the accounts they give us of this Power which they ascribe to her.
She offered her Merits to be joyn'd with those of her Son for our Salvation, and God has accepted and ratified the Offering, in order to that End. Now that in this they attribute that to the Virgin MARY, which the Holy Scriptures have every where reserved as the peculiar Prerogative of our Saviour Christ, not only St. Paul plainly declares,
She offered her Merits to be joined with those of her Son for our Salvation, and God has accepted and ratified the Offering, in order to that End. Now that in this they attribute that to the Virgae MARY, which the Holy Scriptures have every where reserved as the peculiar Prerogative of our Saviour christ, not only Saint Paul plainly declares,
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1. If first we consider the express Words of Holy Scripture, what can be more plain than that Declaration of S. Paul to Timothy, 1 Epist. ii. 5. That to us Christians there is as but one God, so but one Mediator between God and men, the man Christ Jesus, who gave himself a ransome for all.
1. If First we Consider the express Words of Holy Scripture, what can be more plain than that Declaration of S. Paul to Timothy, 1 Epistle ii. 5. That to us Christians there is as but one God, so but one Mediator between God and men, the man christ jesus, who gave himself a ransom for all.
For if there be but one Mediator, and that the Man Christ Jesus, how then is the Virgin Mary too our Advocate in Heaven? If the Foundation of Christ's Intercession for us be built upon his Death, as this Text plainly declares,
For if there be but one Mediator, and that the Man christ jesus, how then is the Virgae Marry too our Advocate in Heaven? If the Foundation of Christ's Intercession for us be built upon his Death, as this Text plainly declares,
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if he would lay down his Life for us, our Saviour Christ having done this, do's therefore now, in Right of this Covenant, represent his Death and Passion to his Father for our Forgiveness ;
if he would lay down his Life for us, our Saviour christ having done this, do's Therefore now, in Right of this Covenant, represent his Death and Passion to his Father for our Forgiveness;
nor did God ever enter into any Covenant with her to accept of any thing she did in order to our Salvation, so neither has she any Right to intercede for us in Heaven, nor ought we therefore to pray to her so to do.
nor did God ever enter into any Covenant with her to accept of any thing she did in order to our Salvation, so neither has she any Right to intercede for us in Heaven, nor ought we Therefore to pray to her so to do.
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It is I know a Distinction which some here make use of, when forced by the evidence of Truth to confess Christ to be our only Mediator, That there are two sorts of Mediators, one of Redemption, the other of Intercession: That Christ only is our Mediator of Redemption, and alone can plead a Right to our Forgiveness ;
It is I know a Distinction which Some Here make use of, when forced by the evidence of Truth to confess christ to be our only Mediator, That there Are two sorts of Mediators, one of Redemption, the other of Intercession: That christ only is our Mediator of Redemption, and alone can plead a Right to our Forgiveness;
But besides that it is evident from what I have before observed, That this is not indeed all the Opinion they have of the Blessed Virgin as our Mediatrix, whom they allow to have Merits to plead as well as her Son,
But beside that it is evident from what I have before observed, That this is not indeed all the Opinion they have of the Blessed Virgae as our Mediatrix, whom they allow to have Merits to plead as well as her Son,
2. But secondly, this will appear more clearly, if we consider the Analogy which the Author to the Hebrews makes between the two Covenants, and compare the High-Priests interceding for the People under the Law, with our Saviour Christ's interceding for us in Heaven.
2. But secondly, this will appear more clearly, if we Consider the Analogy which the Author to the Hebrews makes between the two Covenants, and compare the High priests interceding for the People under the Law, with our Saviour Christ's interceding for us in Heaven.
It was the Ordinance of God, under the Mosaical Dispensation, that upon the great Day of Expiation the High-Priest should offer a propitiatory Sacrifice for the Sins of the whole People:
It was the Ordinance of God, under the Mosaical Dispensation, that upon the great Day of Expiation the High-Priest should offer a propitiatory Sacrifice for the Sins of the Whole People:
That Christ, our High-Priest, having offered up himself as an Expiatory Sacrifice for the Sins of the whole World, is now ascended into Heaven, the most Holy Place, there to appear in the Presence of God for us;
That christ, our High-Priest, having offered up himself as an Expiatory Sacrifice for the Sins of the Whole World, is now ascended into Heaven, the most Holy Place, there to appear in the Presence of God for us;
and by presenting his Blood before the Throne of Grace to make an Attonement for the Sins of all the true Israelites, who trust in it for their Forgiveness.
and by presenting his Blood before the Throne of Grace to make an Atonement for the Sins of all the true Israelites, who trust in it for their Forgiveness.
and 'tis through his Merits and Mediation alone, not through that of any other whatsoever in Heaven or Earth, that we ought therefore to apply our selves to God for Pardon and Salvation.
and it's through his Merits and Mediation alone, not through that of any other whatsoever in Heaven or Earth, that we ought Therefore to apply our selves to God for Pardon and Salvation.
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yet may not the Blessed Virgin and the Saints too pray for the same thing, and in this Respect be called our Advocates and Mediators? To this I answer, first;
yet may not the Blessed Virgae and the Saints too pray for the same thing, and in this Respect be called our Advocates and Mediators? To this I answer, First;
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Secondly, much less would this be sufficient to engage us to put them in an equal Rank of Mediation with Christ himself: to joyn his Merits and theirs together;
Secondly, much less would this be sufficient to engage us to put them in an equal Rank of Mediation with christ himself: to join his Merits and theirs together;
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No, they tell us plainly, as you have before seen, that she obtains nothing of God but what she has merited for us, she having joyned her Actions and Sufferings to those of Christ for the Salvation of Mankind, and God having accepted of them for that End. And this I suppose I have sufficiently shewn to be utterly repugnant to the whole tenor of the New-Covenant, and to the Analogy which the Holy Scripture it self has made between that and the Old.
No, they tell us plainly, as you have before seen, that she obtains nothing of God but what she has merited for us, she having joined her Actions and Sufferings to those of christ for the Salvation of Mankind, and God having accepted of them for that End. And this I suppose I have sufficiently shown to be utterly repugnant to the Whole tenor of the New-covenant, and to the Analogy which the Holy Scripture it self has made between that and the Old.
Thirdly, Whether there be any reason why we should give her those Titles, and ascribe to her such an Authority as in all their Solemn Addresses they allow to Her.
Thirdly, Whither there be any reason why we should give her those Titles, and ascribe to her such an authority as in all their Solemn Addresses they allow to Her.
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The Litany of the Blessed VIRGIN alone contains above forty of them, and scarce one of which can without a very favourable Construction be allowed to her.
The Litany of the Blessed VIRGAE alone contains above forty of them, and scarce one of which can without a very favourable Construction be allowed to her.
and of the vain leaven of Humane Folly and Ambition. To call upon God Himself in a multiplicity of Attributes, which are neither pertinent to our purpose,
and of the vain leaven of Humane Folly and Ambition. To call upon God Himself in a Multiplicity of Attributes, which Are neither pertinent to our purpose,
nor otherwise apt to raise those Affections in our Souls that are proper to the Holy Exercise we are about, is an argument of our Weakness and Vanity, rather than an instance of a reasonable and religious Respect.
nor otherwise apt to raise those Affections in our Souls that Are proper to the Holy Exercise we Are about, is an argument of our Weakness and Vanity, rather than an instance of a reasonable and religious Respect.
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To address to Saints in Heaven, as if they valued the little Ceremonies and Titles to which Men on Earth aspire, this is at best to shew a mind too much affected with the Vanities of this World;
To address to Saints in Heaven, as if they valued the little Ceremonies and Titles to which Men on Earth aspire, this is At best to show a mind too much affected with the Vanities of this World;
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Others there are which we esteem by so much the more dangerous, by how much the more they encroach on the peculiar Attributes of God and our Blessed Saviour. For indeed, to whom else can it belong to be esteemed the Help of Christians, the Comforter of the Afflicted, the Refuge of Sinners, the Gate of Heaven, the Ark of the Covenant, the C••se of our Joy, the Seat of Wisdom, and Mirrour of Justice ;
Others there Are which we esteem by so much the more dangerous, by how much the more they encroach on the peculiar Attributes of God and our Blessed Saviour. For indeed, to whom Else can it belong to be esteemed the Help of Christians, the Comforter of the Afflicted, the Refuge of Sinners, the Gate of Heaven, the Ark of the Covenant, the C••se of our Joy, the Seat of Wisdom, and Mirror of justice;
I will not deny but that it may be possible for those who have found out a way to reduce all the Prayers that are made to the Blessed VIRGIN to that one sense, Pray for us ;
I will not deny but that it may be possible for those who have found out a Way to reduce all the Prayers that Are made to the Blessed VIRGAE to that one sense, Pray for us;
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they speak little less than Blasphemy, but still with a very pious and innocent meaning, and such as no body would suspect to be intended by their words.
they speak little less than Blasphemy, but still with a very pious and innocent meaning, and such as no body would suspect to be intended by their words.
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Secondly, As for the other thing here to be considered, the Attributes which they ascribe to the Blessed Virgin, these are yet more dangerous than the worst of all their Compellations of her. Such are,
Secondly, As for the other thing Here to be considered, the Attributes which they ascribe to the Blessed Virgae, these Are yet more dangerous than the worst of all their Compellations of her. Such Are,
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and then what can all this be but a most desperate Superstition, to give all those Attributes, the Power, the Glory, to a meer Creature, that is due only to God: Or,
and then what can all this be but a most desperate Superstition, to give all those Attributes, the Power, the Glory, to a mere Creature, that is due only to God: Or,
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if they do not, what is it then but to mock both God and the Blessed VIRGIN, to complement her with such Titles, and ask of her such things, and offer her such Praises, by which at the same time they neither seriously intend to signifie any thing;
if they do not, what is it then but to mock both God and the Blessed VIRGAE, to compliment her with such Titles, and ask of her such things, and offer her such Praises, by which At the same time they neither seriously intend to signify any thing;
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And if this be the case as to the Foundation of all that Service which these Votaries of the Blessed VIRGIN give her beyond us, it must then necessarily follow, that their practice built upon it, can have no very good Establishment.
And if this be the case as to the Foundation of all that Service which these Votaries of the Blessed VIRGAE give her beyond us, it must then necessarily follow, that their practice built upon it, can have no very good Establishment.
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Of our not Praying to her. II. Our not flying to her Merits and Intercession. III. Our not paying her those other Expressions of Worship, which those of the Church of Rome allow so profusely to her. For the first of these;
Of our not Praying to her. II Our not flying to her Merits and Intercession. III. Our not paying her those other Expressions of Worship, which those of the Church of Room allow so profusely to her. For the First of these;
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I have already said, That we look upon this to be a proper Act of Religious Worship, and such as does necessarily imply a Supposition of such Excellencies in her,
I have already said, That we look upon this to be a proper Act of Religious Worship, and such as does necessarily imply a Supposition of such Excellencies in her,
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When therefore it shall be proved to us, either that we can with Faith call upon the Blessed VIRGIN, and yet not suppose that she is able either to hear our Prayers, or to answer our Desires ;
When Therefore it shall be proved to us, either that we can with Faith call upon the Blessed VIRGAE, and yet not suppose that she is able either to hear our Prayers, or to answer our Desires;
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or that 'tis possible for any Benefit to accrue to us by so doing, which we might not as certainly and readily obtain by going immediately to the Throne of Grace, through our Lord Jesus Christ. In a word,
or that it's possible for any Benefit to accrue to us by so doing, which we might not as Certainly and readily obtain by going immediately to the Throne of Grace, through our Lord jesus christ. In a word,
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when it can be made appear to us, either that Prayer is not a proper Act of Religious Worship, or that all such Acts are not reserved by our Holy Religion, as due to God only :
when it can be made appear to us, either that Prayer is not a proper Act of Religious Worship, or that all such Acts Are not reserved by our Holy Religion, as due to God only:
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Then will we be content that our Adversaries should accuse us as Enemies to the Holy MARY, for not joining with them in this Service. But till then this one Consideration shall be of more moment with us,
Then will we be content that our Adversaries should accuse us as Enemies to the Holy MARY, for not joining with them in this Service. But till then this one Consideration shall be of more moment with us,
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than Ten thousand of their Anathema 's, That seeing to pray to any one, does imply the Person so called upon, to have such a Knowledge and Power, and Presence, as no finite, created Being, is,
than Ten thousand of their Anathema is, That seeing to pray to any one, does imply the Person so called upon, to have such a Knowledge and Power, and Presence, as no finite, created Being, is,
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What I have before offered, may suffice for our Excuse: We have an Advocate with the Father, Jesus Christ the Righteous; and he is the Propitiation for our Sins.
What I have before offered, may suffice for our Excuse: We have an Advocate with the Father, jesus christ the Righteous; and he is the Propitiation for our Sins.
and to whom therefore the Apostle exhorts us to address on these Occassions, Let us therefore (says he) come boldly unto the Throne of Grace, that we may obtain Mercy,
and to whom Therefore the Apostle exhorts us to address on these Occasions, Let us Therefore (Says he) come boldly unto the Throne of Grace, that we may obtain Mercy,
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And whilst this Saviour liveth continually to make Intercession for us, we cannot imagine either what Reason or Piety there can be in seeking to any other.
And while this Saviour lives continually to make Intercession for us, we cannot imagine either what Reason or Piety there can be in seeking to any other.
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If indeed these Votaries of the Blessed VIRGIN can prove to us, either that the Holy Scripture has commanded us to joyn the Merits and Intercession of the Mother, with those of the Son for our Salvation ;
If indeed these Votaries of the Blessed VIRGAE can prove to us, either that the Holy Scripture has commanded us to join the Merits and Intercession of the Mother, with those of the Son for our Salvation;
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If they can give us but any shadow of Reason, why the Merits and Intercession of Christ should not be alone sufficient to obtain whatever we stand in need of, without the help of any others Merits to make them the more effectual;
If they can give us but any shadow of Reason, why the Merits and Intercession of christ should not be alone sufficient to obtain whatever we stand in need of, without the help of any Others Merits to make them the more effectual;
and the same Answer will serve for them all, That they are Instances of Worship either in themselves unlawful, or not fit to be paid to any but to God only.
and the same Answer will serve for them all, That they Are Instances of Worship either in themselves unlawful, or not fit to be paid to any but to God only.
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And by all these, and many other Instances too long to be here particularly enumerated, they give that Worship, and Honour and Glory to the Holy VIRGIN, which the Christian Religion teaches us,
And by all these, and many other Instances too long to be Here particularly enumerated, they give that Worship, and Honour and Glory to the Holy VIRGAE, which the Christian Religion Teaches us,
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then certainly it cannot be wondered, if we refuse to give that Service to the Virgin MARY, which we are persuaded belongs to God alone. But if we are mistaken in our Opinions, and that all this which I have here mentioned, these Doctrines and these Practices, be no more than what may be ascribed to a meer Creature ;
then Certainly it cannot be wondered, if we refuse to give that Service to the Virgae MARY, which we Are persuaded belongs to God alone. But if we Are mistaken in our Opinions, and that all this which I have Here mentioned, these Doctrines and these Practices, be no more than what may be ascribed to a mere Creature;
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let this be once evidently made out to us, and then they may with some colour of Justice pass that Censure upon us, which till then will be nothing but an ungrounded Calumny;
let this be once evidently made out to us, and then they may with Some colour of justice pass that Censure upon us, which till then will be nothing but an ungrounded Calumny;
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that for not doing such things as these, we are none of those of whom that Blessed VIRGIN prophesied in the Text, That behold from thenceforth all Generations should call her Blessed.
that for not doing such things as these, we Are none of those of whom that Blessed VIRGAE prophesied in the Text, That behold from thenceforth all Generations should call her Blessed.
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and shall perhaps be thought by some to have insisted more than was necessary upon the discovery of these kind of Superstitions. But from this Suspicion I doubt not but you will soon clear me,
and shall perhaps be Thought by Some to have insisted more than was necessary upon the discovery of these kind of Superstitions. But from this Suspicion I doubt not but you will soon clear me,
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How many more particular Votaries she has, and how much more trust and confidence is put in her Intercession, than in that of the Blessed JESVS. I do not charge the whole Church of Rome as guilty of all this;
How many more particular Votaries she has, and how much more trust and confidence is put in her Intercession, than in that of the Blessed JESUS. I do not charge the Whole Church of Rome as guilty of all this;
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It is well known, how far Father Craesset abroad, and one of our own Countrymen nearer home, has but very lately revived the almost forgotten Excesses of former Ages.
It is well known, how Far Father Craesset abroad, and one of our own Countrymen nearer home, has but very lately revived the almost forgotten Excesses of former Ages.
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And when one of their own Communion, afraid, and indeed ashamed of these Abuses, put forth some Advices for the Correction of them, instead of encouraging the Admonition, all the Powers of the Church were thought too little to overwhelm him,
And when one of their own Communion, afraid, and indeed ashamed of these Abuses, put forth Some Advices for the Correction of them, instead of encouraging the Admonition, all the Powers of the Church were Thought too little to overwhelm him,
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And now when this is the Case, I do not well see how they will be able to clear themselves altogether of those Follies, which they so readily encourage;
And now when this is the Case, I do not well see how they will be able to clear themselves altogether of those Follies, which they so readily encourage;
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what can be either more wretched in it self, or more apt to seduce unthinking Votaries, than every where to see Holy MARY with our Saviour still an Infant in her Arms ;
what can be either more wretched in it self, or more apt to seduce unthinking Votaries, than every where to see Holy MARY with our Saviour still an Infant in her Arms;
I must add, what exceeds all Extravagances besides, that they set him out still as a Child in Heaven. Nor is there any thing more common in the Lives of their Saints, in the Records of the Miracles of the VIRGIN, and even in their Offices and Books of Devotion, than to hear of the Son of God brought down in the Arms of his Mother, and still behaving himself as a little Child towards her Votaries. And what mean and low Opinions such things as these must needs create in Superstitious and Ignorant Minds of the Saviour of the World, is very natural to conceive;
I must add, what exceeds all Extravagances beside, that they Set him out still as a Child in Heaven. Nor is there any thing more Common in the Lives of their Saints, in the Records of the Miracles of the VIRGAE, and even in their Offices and Books of Devotion, than to hear of the Son of God brought down in the Arms of his Mother, and still behaving himself as a little Child towards her Votaries. And what mean and low Opinions such things as these must needs create in Superstitious and Ignorant Minds of the Saviour of the World, is very natural to conceive;
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and the Devotion of the People towards the Blessed VIRGIN, compared with their Notions and Zeal towards the Holy JESVS, does but too fatally demonstrate.
and the Devotion of the People towards the Blessed VIRGAE, compared with their Notions and Zeal towards the Holy JESUS, does but too fatally demonstrate.
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this Matter, though very Scandalous to our Religion, yet would not so much concern our Practice. But now that the very Publick Devotion of the Church is wholly over-run with this Abuse;
this Matter, though very Scandalous to our Religion, yet would not so much concern our Practice. But now that the very Public Devotion of the Church is wholly overrun with this Abuse;
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it was certainly very necessary for us to understand the danger of such an Error, which is thus combined with the most publick and solemn Piety of a whole Body of Christians.
it was Certainly very necessary for us to understand the danger of such an Error, which is thus combined with the most public and solemn Piety of a Whole Body of Christians.
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the Authority, Vnity, Infallibility, and other either real or pretended Privileges of it: The Argument is nice, and easily perplexes an uninstructed Capacity.
the authority, Unity, Infallibility, and other either real or pretended Privileges of it: The Argument is Nicaenae, and Easily perplexes an uninstructed Capacity.
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How shall they call on Him in whom they have not believed? There is one Mediator between God and Man, the Man Christ Jesus, and the like, being abundantly sufficient to shew how impossible it is that those should not have departed from their first Faith, who give Religious Honour to the Virgin MARY, and set her up as a Mediatrix in Heaven.
How shall they call on Him in whom they have not believed? There is one Mediator between God and Man, the Man christ jesus, and the like, being abundantly sufficient to show how impossible it is that those should not have departed from their First Faith, who give Religious Honour to the Virgae MARY, and Set her up as a Mediatrix in Heaven.
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If the Church of Rome be actually and undoubtedly Erroneous in this Point, then let her fancy what she please, 'tis plain she can Err, and is not what she says, Infallible.
If the Church of Room be actually and undoubtedly Erroneous in this Point, then let her fancy what she please, it's plain she can Err, and is not what she Says, Infallible.
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it must follow, that when upon the Enquiry, we had discovered her to be involved in grievous Errors, it was our Duty to abandon her Corruptions, and to declare against them.
it must follow, that when upon the Enquiry, we had discovered her to be involved in grievous Errors, it was our Duty to abandon her Corruptions, and to declare against them.
and which had almost subverted the very chief Principles of Christianity. And let us as we ought, value nothing so much as that Purity of Religion in which we have the happiness to exceed most Christians in the World.
and which had almost subverted the very chief Principles of Christianity. And let us as we ought, valve nothing so much as that Purity of Religion in which we have the happiness to exceed most Christians in the World.
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I shall conclude all with those excellent words of an Ancient Father of the Church, against some who began in his time to Honour the Blessed VIRGIN, though not with any part of that excess that these Men now do;
I shall conclude all with those excellent words of an Ancient Father of the Church, against Some who began in his time to Honour the Blessed VIRGAE, though not with any part of that excess that these Men now do;
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She was a Virgin, and highly honoured, but she was not set forth to us to be worshipp'd: And therefore the Holy Gospel has herein arm'd us before hand;
She was a Virgae, and highly honoured, but she was not Set forth to us to be worshipped: And Therefore the Holy Gospel has herein armed us before hand;
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our Lord himself saying, Woman, what have I to do with thee? Wherefore does he say this? But only left some should think of the Blessed VIRGIN more highly than they ought.
our Lord himself saying, Woman, what have I to do with thee? Wherefore does he say this? But only left Some should think of the Blessed VIRGAE more highly than they ought.
See the R. Pontific. O. d. ad Reconcil. Haerer. Spondeo sub Anathematis Obligatione, M• nunquam Quorumlibet suasionibus vel quocunque al•o modo ad — Reversurum. Et si (quod absit) ab hâc me unitate aliquâ Occasione vel Argumento divisero, perjurii Reatum incurrens, aeternae obligatus poenae Inveniar. &c.
See the R. Pontific. O. worser. ad Reconcile. Heir. Spondeo sub Anathematis Obligation, M• Never Quorumlibet suasionibus vel quocunque al•o modo ad — Reversurum. Et si (quod absit) ab hâc me unitate aliquâ Occasion vel Argumento divisero, perjurii Guilty incurrens, aeternae obligatus Poenae Inveniar. etc.
See Grotius and Dr. Hammond on that Verse, which in our Translation seems to imply quite otherwise, viz. That he had a perfect knowledg of the Jewish Law.
See Grotius and Dr. Hammond on that Verse, which in our translation seems to imply quite otherwise, viz. That he had a perfect knowledge of the Jewish Law.
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Tacitus Hist. lib. v. c. 9. says of him, That per omnem saevitiam ac libidinem, jus regium servili ingenio exercuit. Et annal. l xii. c. 54. cuncta malefacta sibi impune ratus, tanta potentia subnixo.
Tacitus Hist. lib. v. c. 9. Says of him, That per omnem saevitiam ac libidinem, jus Regium servili ingenio Exercuit. Et annal. l xii. c. 54. Everything malefacta sibi impune ratus, tanta potentia subnixo.
The Soc•nians 1st. Deny Immortality to the wicked, Smalc. contr. Frantz, p. 415. Volkelius, lib. iii. cap. 11.12. 2dly, They affirm, That they shall be for ever destroyed, Smalc. l. c. Volk. l. c. pag. 73. and cap. 33. pag. 133. Socinus in 1 John 2.17. Bibl. Fr Pol. p. 178. Woltzogen. in Mat. iii. 12. and in Mat. xxv. 46. And that 3dly, By Fire, Schlicting. comm. in Hebr. x. 27. apud Crellium, in Bibl. Fratr. Polon. T. 1. see his Paraphr. on the same vers. ibid.
The Soc•nians 1st. Deny Immortality to the wicked, Small. Contr. Frantz, p. 415. Volkelius, lib. iii. cap. 11.12. 2dly, They affirm, That they shall be for ever destroyed, Small. l. c. Volk. l. c. page. 73. and cap. 33. page. 133. Socinus in 1 John 2.17. Bible Fr Pol. p. 178. Woltzogen. in Mathew iii. 12. and in Mathew xxv. 46. And that 3dly, By Fire, Schlicting. command. in Hebrew x. 27. apud Crellium, in Bible Fratr. Polon. T. 1. see his Paraphrase. on the same vers. Ibid.
Mat. xiii. 42.xxii.13 xxv. 41, 46. Mar. ix. 43, & c· compared with Rev. xiv. 10.xx.10. Rom. ii. 5, 6, 8, 9. Add, for the reality of the pains, Mat. xi. 24.xxiii.15. Luke xii. 47, &c.
Mathew xiii. 42.xxii.13 xxv. 41, 46. Mar. ix. 43, & c· compared with Rev. xiv. 10.xx.10. Rom. ii. 5, 6, 8, 9. Add, for the reality of the pains, Mathew xi. 24.xxiii.15. Luke xii. 47, etc.
Cod. de Paenit. tract. 1. qu. 6. Escobar. summ. Theol. Tract. vii. cap. 7. pag. 780. Lugd. 1659. & pag. 770. ad Quaest. Quando nam quis actum contritionis teneatur elicere. R. Non statim ac peccat; sed stato tempore, nempe in mortis articulo, & in vita aliquoties si solum jus naturale spectetur, & probabile est quinto quoque Anno.
Cod. de Paenit. tract. 1. queen. 6. Escobar. sum. Theology Tract. vii. cap. 7. page. 780. Lyon 1659. & page. 770. and Question Quando nam quis Acts contritionis teneatur elicere. R. Non Immediately ac peccat; sed stato tempore, nempe in mortis articulo, & in vita aliquoties si solum jus natural spectetur, & probabile est quinto quoque Anno
Histoire des variations des Eglises Protestantes: par Mr. l' Evesque de MEAUX. The Design of which, may be seen in the Summary of his Preface — Les Variations dans la foy preuve certaine de fausseté. Charactere des heresies d'estre variables — Ce Charactere reconnu dans tous les Ages de l'Eglise. — Charactere d'immutabilitè dans la foy de l'Eglise Catholique. — Que les variations de l'un des partis (de Protestans) est une preuve contre l' Autre, &c.
Histoire des variations des Churches Protestants: par Mr. l' Evesque de MEAUX. The Design of which, may be seen in the Summary of his Preface — Les Variations dans la foy preuve certain de fausseté. Charactere des heresies d'estre variables — Ce Charactere reconnu dans tous les Ages de l'Eglise. — Charactere d'immutabilitè dans la foy de l'Eglise Catholic. — Que les variations de l'un des partis (de Protestans) est une preuve contre l' Autre, etc.
Judaei putant in diebus Joel tam innumerabilem Locustarum super Jud. eam venisse multitudinem, ut cuncta complerent, & non dicam fruges, sed ne Vinearam quidem & arborum C•rtices, ramo•que dimitt•rent, ita ut omni virore consumpto arentes arborum rami ▪ & sicca vinearum flagella remanerent. Hieron. in Joel. i. v. 6.
Judaei Putant in diebus Joel tam innumerabilem Locustarum super Jud. eam venisse multitudinem, ut Everything complerent, & non dicam Fruges, sed ne Vinearam quidem & arborum C•rtices, ramo•que dimitt•rent, ita ut omni virore consumpto arentes arborum rami ▪ & sicca vinearum flagella remanerent. Hieron. in Joel. i. v. 6.
This Passage is so very Extraordinary, that I ought to give some Account of it. Pope Boniface IX. having granted a large Indulgence at Rome, whither the Lombards, by reason of the Wars they then had, could not go to gain it, at the Prayer of John Galeas, Visconte of Milan, he grants the same Indulgence to Milan he had done at Rome, viz. that all the Subjects of the said Galeas, though they had neither confess'd their Sins, nor were contrite for them, should yet be absolved of all their Sins ; only for visiting a few Churches, and praying the Sum of Money prefix'd by the said B•ll : Bonifacio Pontifice à intercessione di Ciovan Galeazzo Visconte la concesse in Milano ( sc. la indulgenza) nella medesina sorma ch' era à Roma: cioé, che ciascuno nel Dominio del Visconte, se a•cho non fosse Contrito ne Confesso, fosse assolutio di ogni peccato, &c. Co•io Hist. Milan terza parte, pag. 629. Edit. Venet. anno 1565.
This Passage is so very Extraordinary, that I ought to give Some Account of it. Pope Boniface IX. having granted a large Indulgence At Room, whither the Lombards, by reason of the Wars they then had, could not go to gain it, At the Prayer of John Galeas, Viscount of Milan, he grants the same Indulgence to Milan he had done At Room, viz. that all the Subject's of the said Galeas, though they had neither confessed their Sins, nor were contrite for them, should yet be absolved of all their Sins; only for visiting a few Churches, and praying the Sum of Money prefixed by the said B•ll: Boniface Pontifice à Intercession Die Ciovan Galeazzo Viscount la concesse in Milano (sc. la indulgenza) nella medesina sorma ch' era à Roma: cioé, che ciascuno Nel Dominion del Viscount, se a•cho non fosse Contrito ne Confesso, fosse assolutio Die ogni Peccato, etc. Co•io Hist. Milan terza part, page. 629. Edit. Venet. Anno 1565.
Non est meum quod vobis tradidi, sed à Domino illud accepi: sicut ipse alibi dicit, Non ab hominibus sed à Deo omnia didicisse. Hieron. in ver. 23. — See Gal. i. 1, 12.
Non est meum quod vobis tradidi, sed à Domino illud accepi: sicut ipse alibi dicit, Non ab hominibus sed à God omnia didicisse. Hieron. in ver. 23. — See Gal. i. 1, 12.
Illud Christi, Hoc facite, non est dictum, nisi Apostolis, qui to mandato Ordinati sunt primi Sacerdotes Novi Testamenti. Bellarm. de Euch. l. 4. c. 16. §. Haec autem. Illud Hoc facite, non significat solùm Manducate & Bibite; quod convenit omnibus Christianis, sed significat, Consecrate, Sumite & aliis Distribuite ut Me facere vidistis. Ista autem tria non possunt convenire omnibus, Ergo illud Mandalum non est datum omnibus, sed solùm sacerdotibus. ibid.
Illud Christ, Hoc Facite, non est dictum, nisi Apostles, qui to Commandment Ordinatio sunt Primi Sacerdotes Novi Testamenti. Bellarmine de Euch. l. 4. c. 16. §. Haec autem. Illud Hoc Facite, non significat solùm Manducate & Bibite; quod convenit omnibus Christianis, sed significat, Consecrate, Sumite & Others Distribuite ut Me facere Vidistis. Ista autem tria non possunt Convenire omnibus, Ergo illud Mandalum non est datum omnibus, said solùm sacerdotibus. Ibid.
Concil. Trid. Sess. xxii. cap. 1. Christus Corpus & Sanguinem suum sub speciebus Panis & Vini Deo Patri obtulit: ac sub earundem rerum Symbolis, Apostolis quos nunc Novi Testamenti Sacerdotes constituebat, ut sumerent tradidit: & Eisdem, Eorumque in Sacerdotio successoribus ut offerrent praecepit, per haec verba, Hoc facite in meam commemorationem. And Can. 2. Siquis dixerit illis verbis, Hoc facite, &c. Christum non instituisse Apostolos Sacerdotes, aut non Ordinâsse ut ipsi aliique Sacerdotes offerrent Corpus & Sanguinem suam, Anathema sit.
Council. Triad Sess. xxii. cap. 1. Christus Corpus & Sanguinem suum sub speciebus Panis & Wine God Patri obtulit: ac sub earundem rerum Symbolis, Apostles quos nunc Novi Testamenti Sacerdotes constituebat, ut sumerent tradidit: & Eisdem, Eorumque in Sacerdotal successoribus ut offerrent praecepit, per haec verba, Hoc Facite in meam commemorationem. And Can. 2. Siquis dixerit illis verbis, Hoc Facite, etc. Christ non instituisse Apostles Sacerdotes, Or non Ordinâsse ut ipsi aliique Sacerdotes offerrent Corpus & Sanguinem suam, Anathema fit.
Manifestum est quòd Homo tenetur hoc Sacramentum sumere non solùm ex statuto Ecclesiae, sed ex mandato Domini, dicentis, Hoc facite in meam commemorationem. Aquin. part. 3. Qu. 80. Art. 11. id Corp.
Manifest est quòd Homo tenetur hoc Sacramentum Sumere non solùm ex statuto Ecclesiae, sed ex Commandment Domini, dicentis, Hoc Facite in meam commemorationem. Aquinas part. 3. Qu. 80. Art. 11. id Corp.
See the Instances of all the following Particulars in the 2d Def. of the Expos. of the Doctr. of the Church of England : part 2. artic. 3. Of the Invocation of Saints.
See the Instances of all the following Particulars in the 2d Def. of the Expos. of the Doctrine of the Church of England: part 2. artic. 3. Of the Invocation of Saints.
Estins in Sent. l. 4. dist. 12. §. 11. pag. 165. l. A.B. Where having shewn that facere cannot be interpreted consecrare ; he adds, Non enim absolutè dicitur Facite, sed Hoc facite, i. e. Id quod à Me & à Vobis nunc fit aut factum est, deinceps vos & vestri Successores, facite in Mei memori•m. Et infra. •aulus, 1 Cor. 11. Illud facere etiam ad Plebem refert Edentem & Bibentem de hoc Sacramento, &c.
Estins in Sent. l. 4. Dist. 12. §. 11. page. 165. l. A.B Where having shown that facere cannot be interpreted Consecrate; he adds, Non enim absolutè dicitur Facite, said Hoc Facite, i. e. Id quod à Me & à Vobis nunc fit Or factum est, deinceps vos & Yours Successores, Facite in Mei memori•m. Et infra. •aulus, 1 Cor. 11. Illud facere etiam ad Plebem refert Edentem & Bibentem de hoc Sacramento, etc.
Ibid. l. 4. c. 25. §. Videtur tamen. Where he gives this Paraphrase of our Text: Id quod nunc agimus, Ego dum consecro & po•rigo, & vos dum accipitis & comeditis frequentate deinceps usque ad mundi consummationem.
Ibid l. 4. c. 25. §. Videtur tamen. Where he gives this paraphrase of our Text: Id quod nunc agimus, Ego dum consecro & po•rigo, & vos dum accipitis & comeditis frequentate deinceps usque ad mundi consummationem.
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Ibid. Paulus autem resert potissimùm illa Verba ad actionem Discipulorum, id quod ex ver. 26. colligitur. Et planum fieri potest ex instituto & proposito B. Pauli, &c. q. v.
Ibid Paulus autem resert potissimùm illa Verba ad actionem Discipulorum, id quod ex ver. 26. colligitur. Et Planum fieri potest ex instituto & Purpose B. Pauli, etc. q. v.
Bellarm. ib. c 16 §Dicet aliquis. His words are; Neque obstat quòd S. Thomas colligit ex hoc loco esse de jure divino ut omnes aliquando sumant Eucharistiam; ubi videtur intellexisse illud Hoc facite dictum esse Omnibus; Nam S. Thomas non vult colligi immediatè sed mediaté. Quia enim Dominus jubet Apostolis ut consecrent, sumant, & distribuant, consequenter jubet Aliis ut accipiant de manu sacerdotum distribuentium.
Bellarmine ib. c 16 §Dicet aliquis. His words Are; Neque obstat quòd S. Thomas colligit ex hoc loco esse de jure divino ut omnes aliquando sumant Eucharistiam; ubi videtur intellexisse illud Hoc Facite dictum esse Omnibus; Nam S. Thomas non vult colligi immediatè sed mediaté. Quia enim Dominus jubet Apostles ut consecrent, sumant, & distribuant, Consequently jubet Others ut Accipiant de manu Sacerdotum distribuentium.
Catech. Conc. Trid. de Ord. Sacr. n. 5. §. 4. Manibus capiti (sc. ordinandi in sacerdotem) ejus impositis, Accipe, inquit, Spiritum Sanctum, &c. Eique Coelestem illam quam Dominus Discipulis suis dedit peccata retinendi ac remittendi potestatem tribuit. And again, De Sacr. Poenit. n. 71. Il. lustr verò hujus Ministerii Testimonium praebent illa Domini Verba apud S. Joann. Quorum remiseritis, &c. neque enim omnibus, sed Apostolis tantùm haec dicta fuisse constat, quibus in hâc functione sacerdotes succedunt.
Catechism Conc Triad de Ord. Sacred n. 5. §. 4. Manibus Capiti (sc. ordinandi in Sacerdotem) His impositis, Receive, inquit, Spiritum Sanctum, etc. Eique Celestial Illam quam Dominus Discipulis suis dedit Peccata retinendi ac remittendi potestatem tribuit. And again, De Sacred Repent n. 71. Il. lustr verò hujus Ministerii Testimonium praebent illa Domini Verba apud S. John. Quorum Remiss, etc. neque enim omnibus, said Apostles tantùm haec dicta Fuisse constat, quibus in hâc function Sacerdotes succedunt.