That St. Paul, after he had planted the Gospel, from Ierusalem round about unto Illyricum, after the composing of all those excellent Epistles written before his bonds, whereof this Epistle to the Romans was the last.
That Saint Paul, After he had planted the Gospel, from Ierusalem round about unto Illyricum, After the composing of all those excellent Epistles written before his bonds, whereof this Epistle to the Romans was the last.
That St. Paul (I say) after all this, should descend to so poor an Expression as might insinuate, that there was something in the Gospel, whereof it was possible, that some of the Romans might imagine that he ought to be ashamed.
That Saint Paul (I say) After all this, should descend to so poor an Expression as might insinuate, that there was something in the Gospel, whereof it was possible, that Some of the Romans might imagine that he ought to be ashamed.
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he styles it the light of the glorious Gospel, a Ministration exceeding glorious, and professes that if he should boast of his Authority, he should not be ashamed.
he styles it the Light of the glorious Gospel, a Ministration exceeding glorious, and Professes that if he should boast of his authority, he should not be ashamed.
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But (on the other side) for him who (by his original Commission) was constituted the Apostle of all the Gentiles, made a debtor to them all (as he sayes;
But (on the other side) for him who (by his original Commission) was constituted the Apostle of all the Gentiles, made a debtor to them all (as he Says;
That he, who in pursuance of this Commission, had already planted the Gospel amongst the more Barbarous Nations, from Antioch in Syria as far as Lystra and Derbe, Cities of Lycaonia ;
That he, who in pursuance of this Commission, had already planted the Gospel among the more Barbarous nations, from Antioch in Syria as Far as Lystra and Derbe, Cities of Lycaonia;
and among the Greeks, in all the chief Cities of Macedonia and Achaia (from Ierusalem round about unto Illyricum ) so that nothing now remained but to Preach at Rome (as he speaks Emphatically) at Rome also.
and among the Greeks, in all the chief Cities of Macedonia and Achaia (from Ierusalem round about unto Illyricum) so that nothing now remained but to Preach At Room (as he speaks Emphatically) At Room also.
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That he, whose Preaching was not in a way of Humane wisdom or excellency of speech (in the way either of Rhetorical Harangue or Philosophical argumentation) intending to preach at Rome (the Seat of the Empire of the World) the Resort of the Noble, the Mighty,
That he, whose Preaching was not in a Way of Humane Wisdom or excellency of speech (in the Way either of Rhetorical Harangue or Philosophical argumentation) intending to preach At Room (the Seat of the Empire of the World) the Resort of the Noble, the Mighty,
That St. Paul, who (as it appears by all his Epistles and Orations) well understood (the NONLATINALPHABET) the Congruity and decency of speaking or of writing;
That Saint Paul, who (as it appears by all his Epistles and Orations) well understood (the) the Congruity and decency of speaking or of writing;
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intending, before he should conclude, (after he should have evinced the Excellency of the Gospel) to take strength and confidence, and glory in his Ministration;
intending, before he should conclude, (After he should have evinced the Excellency of the Gospel) to take strength and confidence, and glory in his Ministration;
Being yet in his Prooemium only, whose Office is (NONLATINALPHABET) by a modest and smooth insinuation, to make way for his Discourse which was to follow;
Being yet in his Prooemium only, whose Office is () by a modest and smooth insinuation, to make Way for his Discourse which was to follow;
This, I humbly conceive to be most agreeable to the design and Character of St. Paul, and that according to this interpretation we ought here to consider, I. A supposal in the Romans, intimating the prejudices against ••e Gospel.
This, I humbly conceive to be most agreeable to the Design and Character of Saint Paul, and that according to this Interpretation we ought Here to Consider, I. A supposal in the Roman, intimating the prejudices against ••e Gospel.
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Concerning which things I shall not endeavour at a Rhetorical Harangue, but crave leave that I may be admitted to speak in a plain and humble Analytical and Didactical way of discourse. I.
Concerning which things I shall not endeavour At a Rhetorical Harangue, but crave leave that I may be admitted to speak in a plain and humble Analytical and Didactical Way of discourse. I.
Then, I am to speak of those Prejudices against the Gospel, from whence it is (by some persons) imagined, that the Ministers of the Gospel ought to be ashamed of it.
Then, I am to speak of those Prejudices against the Gospel, from whence it is (by Some Persons) imagined, that the Ministers of the Gospel ought to be ashamed of it.
And herein I shall 1. Shew that there alwayes have been, and alwayes will be such Prejudices against the Gospel. 2. Enquire what it is in the Systeme of the Gospel, which is the special object of these Prejudices. 3. Then make a brief reflection upon the nature and symptomes of the Prejudices. 4. And upon the Characters of the persons most obnoxious to them.
And herein I shall 1. Show that there always have been, and always will be such Prejudices against the Gospel. 2. Inquire what it is in the System of the Gospel, which is the special Object of these Prejudices. 3. Then make a brief reflection upon the nature and symptoms of the Prejudices. 4. And upon the Characters of the Persons most obnoxious to them.
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1. First, That there alwayes have been, and alwayes will be, Prejudices against the Gospel (and an imagination in some persons, that Ministers and Christians ought to be ashamed of it) is so deplorably manifest, that I need not insist upon either the proof or declaration of it.
1. First, That there always have been, and always will be, Prejudices against the Gospel (and an imagination in Some Persons, that Ministers and Christians ought to be ashamed of it) is so deplorably manifest, that I need not insist upon either the proof or declaration of it.
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That the latter dayes shall be times of Infidelity and departure from the Faith, that there will be Scoffers at the Gospel, and cruel Mockers, we have the assurance of the Apostles St. Paul, St. Peter, and St. Iude.
That the latter days shall be times of Infidelity and departure from the Faith, that there will be Scoffers At the Gospel, and cruel Mockers, we have the assurance of the Apostles Saint Paul, Saint Peter, and Saint Iude.
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Briefly and summarily, our Lord Christ in several places of the Gospel, declares and supposes that many will be offended at him, that they will be ashamed of him,
Briefly and summarily, our Lord christ in several places of the Gospel, declares and supposes that many will be offended At him, that they will be ashamed of him,
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If there had not been an imagination in the world that they ought to have been ashamed, to what end were all these Declarations, Commendations, Exhortations concerning being not ashamed?
If there had not been an imagination in the world that they ought to have been ashamed, to what end were all these Declarations, Commendations, Exhortations Concerning being not ashamed?
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Because that to such persons, as the Romans were, (men pretending to Reason and Philosophy) they afford no colour for an imagination that a Minister or Christian ought to be ashamed.
Because that to such Persons, as the Romans were, (men pretending to Reason and Philosophy) they afford no colour for an imagination that a Minister or Christian ought to be ashamed.
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the Conversation, or Actions, (ordinary, or extraordinary) of Christ, or his Apostles, whereof in the opinion of a Philosopher, a Christian ought to be ashamed?
the Conversation, or Actions, (ordinary, or extraordinary) of christ, or his Apostles, whereof in the opinion of a Philosopher, a Christian ought to be ashamed?
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Was it that he lived an Ambulatory kinde of life? teaching and disputing concerning good and evil, happiness and unhappiness, in the Synagogues and in the Temple,
Was it that he lived an Ambulatory kind of life? teaching and disputing Concerning good and evil, happiness and unhappiness, in the Synagogues and in the Temple,
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and Executed by his Countrey-men, upon an accusation of corrupting the People, and making an Innovation in Religion, upon pretence of holding intercourse with God?
and Executed by his Countrymen, upon an accusation of corrupting the People, and making an Innovation in Religion, upon pretence of holding intercourse with God?
The Morality of the Gospel infinitely excells the Institutions of any of the Heathen Philosophers, all that they could object against it, was its too great purity and holiness, that it puts a violence,
The Morality of the Gospel infinitely excels the Institutions of any of the Heathen Philosophers, all that they could Object against it, was its too great purity and holiness, that it puts a violence,
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It excells all the Precepts and Institutes of the Jews, Christ made a NONLATINALPHABET even of the Moral Law of Moses, and tells us, that the Righteousness of Christians must exceed the Righteousness of the Scribes and Pharisees;
It excels all the Precepts and Institutes of the jews, christ made a even of the Moral Law of Moses, and tells us, that the Righteousness of Christians must exceed the Righteousness of the Scribes and Pharisees;
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and the Apostle (comparing the entire Systems of the Mosaical and Christian Oeconomies in reference to Christian Duties and the motives to them, ) justly pronounces, that the Christian hath received a better Covenant, founded upon better Promises.
and the Apostle (comparing the entire Systems of the Mosaical and Christian Oeconomies in Referente to Christian Duties and the motives to them,) justly pronounces, that the Christian hath received a better Covenant, founded upon better Promises.
3. It remains therefore, that the peculiar and special Object of those Prejudicate imaginations (whereby it is concluded, that Ministers and Christians ought to be ashamed) are the Articles of mere Belief, Dogmatical Mysteries of the Gospel.
3. It remains Therefore, that the peculiar and special Object of those Prejudicate Imaginations (whereby it is concluded, that Ministers and Christians ought to be ashamed) Are the Articles of mere Belief, Dogmatical Mysteres of the Gospel.
At the expence of your time and patience (in a long discourse) to tell you what are the Mysteries of the Gospel, were to suppose that (in compliance with the barbarity of later times) you had neglected to be instructed in your Catechism,
At the expense of your time and patience (in a long discourse) to tell you what Are the Mysteres of the Gospel, were to suppose that (in compliance with the barbarity of later times) you had neglected to be instructed in your Catechism,
And there he reduces the whole mystery to two words, namely, the Cross of Christ, he tells them that he was sent to Preach and not to Baptize, that this was that which Christ sent him to Preach;
And there he reduces the Whole mystery to two words, namely, the Cross of christ, he tells them that he was sent to Preach and not to Baptise, that this was that which christ sent him to Preach;
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and that he determined to know nothing else among them, but Iesus Christ and him Crucified, and in Chap. 1. v. 23. he declares this to have been the occasion of the Scandal, taken both by Jews and Gentiles;
and that he determined to know nothing Else among them, but Iesus christ and him crucified, and in Chap. 1. v. 23. he declares this to have been the occasion of the Scandal, taken both by jews and Gentiles;
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I Preach Christ Crucified to the Iews a stumbling-block, &c. The Scandal taken, was against the Mysteries of the Gospel, and the Nature, and Mediatorian Office ;
I Preach christ crucified to the Iews a stumbling-block, etc. The Scandal taken, was against the Mysteres of the Gospel, and the Nature, and Mediatorian Office;
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the Character and Personal Concernment of Christ, and work of Redemption by his blood spilt upon the Cross, are the two great and comprehensive heads to which the whole Mystery of the Gospel is easily, naturally, and immediately reducible.
the Character and Personal Concernment of christ, and work of Redemption by his blood spilled upon the Cross, Are the two great and comprehensive Heads to which the Whole Mystery of the Gospel is Easily, naturally, and immediately reducible.
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3. Beside the consideration of Interest, (real or imaginary) and the disappointment of mens desires and expectations, (an ordinary, eminent and predominant ingredient in the prejudices of all men) there are two things which (in men pretending to prudence and vertue,
3. Beside the consideration of Interest, (real or imaginary) and the disappointment of men's Desires and Expectations, (an ordinary, eminent and predominant ingredient in the prejudices of all men) there Are two things which (in men pretending to prudence and virtue,
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or any Doctrine wherein they are supposed or presumed to be. 1. NONLATINALPHABET, an apprehension of Turpitude or dishonesty, either intrinsecally contained in that which is propounded, or consequentially involved with it.
or any Doctrine wherein they Are supposed or presumed to be. 1., an apprehension of Turpitude or dishonesty, either intrinsically contained in that which is propounded, or consequentially involved with it.
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of Diogenes, concerning Incest, &c. (which have an Intrinsick and immediate turpitude;) The Doctrine of Epicurus concerning the Mortality of the Soul, a consequential Principle of all Impiety, Injustice,
of Diogenes, Concerning Incest, etc. (which have an Intrinsic and immediate turpitude;) The Doctrine of Epicurus Concerning the Mortality of the Soul, a consequential Principle of all Impiety, Injustice,
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and are apt to be distastefull and offensive, instances whereof there are very many among the Heathens, (as among others that of the Athenians, who banished Protagoras, and caused his Books to be burnt in the open Market-place,
and Are apt to be distasteful and offensive, instances whereof there Are very many among the heathens, (as among Others that of the Athenians, who banished Protagoras, and caused his Books to be burned in the open Marketplace,
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2. The other thing that creates an aversion against any Doctrine is NONLATINALPHABET or NONLATINALPHABET (an Apprehension of absurdity or unreasonableness in the things propounded) wherein the Wit and Theoretick Reason or Understanding of men takes it self (no matter whether it be justly or unjustly) to be affronted,
2. The other thing that creates an aversion against any Doctrine is or (an Apprehension of absurdity or unreasonableness in the things propounded) wherein the Wit and Theoretic Reason or Understanding of men Takes it self (no matter whither it be justly or unjustly) to be affronted,
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An Instance whereof we have in the sixth of St. Iohn, where when Christ told those that followed him of eating his flesh and drinking his blood (speaking in a figure not obvious to their vulgar understanding) they cryed out NONLATINALPHABET, (that was a hard saying) and taking themselves to be abused they finally forsook him.
an Instance whereof we have in the sixth of Saint John, where when christ told those that followed him of eating his Flesh and drinking his blood (speaking in a figure not obvious to their Vulgar understanding) they cried out, (that was a hard saying) and taking themselves to be abused they finally forsook him.
The former aversion hath its peculiar seat and residence in Vertuous and Prudent men, (the NONLATINALPHABET and NONLATINALPHABET) and discovers it self in Zeal and Indignation,
The former aversion hath its peculiar seat and residence in Virtuous and Prudent men, (the and) and discovers it self in Zeal and Indignation,
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The Notions of Truth and Falshood lie more abstruse than those of Good and Evil, and men are more apt to be deceived in their wit, than in their honesty.
The Notions of Truth and Falsehood lie more abstruse than those of Good and Evil, and men Are more apt to be deceived in their wit, than in their honesty.
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The ground of this Prejudice is an Impotency to distinguish betwixt NONLATINALPHABET and NONLATINALPHABET and NONLATINALPHABET, betwixt Truth and Clearness, Obscurity and Absurdity, Being inconceivable and incredible, Being incomprehensible, and Being unaccountable.
The ground of this Prejudice is an Impotency to distinguish betwixt and and, betwixt Truth and Clearness, Obscurity and Absurdity, Being inconceivable and incredible, Being incomprehensible, and Being unaccountable.
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4. This Impotency is an Infirmity to which the Brisk and the sudden, the forward and impatient, the talkative and disputatious, (all such as scorn the dulness of consideration,
4. This Impotency is an Infirmity to which the Brisk and the sudden, the forward and impatient, the talkative and disputatious, (all such as scorn the dullness of consideration,
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He tells us that the most eminent despisers (the Contemptores legitimi ) of the Gospel, were the NONLATINALPHABET, and the NONLATINALPHABET, and the NONLATINALPHABET.
He tells us that the most eminent despisers (the Contemptores legitimi) of the Gospel, were the, and the, and the.
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Speaking in the person of men of this Character (whether Iews or Gentiles ) our Apostle in the compass of two Chapters doth nine times call the Mysteries of the Gospel foolishness,
Speaking in the person of men of this Character (whither Iews or Gentiles) our Apostle in the compass of two Chapters does nine times call the Mysteres of the Gospel foolishness,
The sum of the whole Mystery of the Gospel is contained in two words, (Christ Crucified) I preach (saith he) Christ crucified, to the Iews a scandal, to the Greeks foolishness ;
The sum of the Whole Mystery of the Gospel is contained in two words, (christ crucified) I preach (Says he) christ Crucified, to the Iews a scandal, to the Greeks foolishness;
And here I shall endeavour to evince two things. 1. That there is reason for the Contemners of the Gospel to be ashamed of their Prejudices. 2. That there is no reason for Christians or Ministers to be ashamed of the Gospel.
And Here I shall endeavour to evince two things. 1. That there is reason for the Contemners of the Gospel to be ashamed of their Prejudices. 2. That there is no reason for Christians or Ministers to be ashamed of the Gospel.
Because their Contempt of it doth not proceed from any Generous or Noble Principle or qualification, it comes not from height of Spirit or Wit, from depth of Reason or Judgement, from largeness of Learning or Knowledge.
Because their Contempt of it does not proceed from any Generous or Noble Principle or qualification, it comes not from height of Spirit or Wit, from depth of Reason or Judgement, from largeness of Learning or Knowledge.
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In Acts 17. 11. St. Paul comparing the Thessalonian Jews with the Beraeans, saith that the Beraeans were more Noble (NONLATINALPHABET,) because they did not precipitously,
In Acts 17. 11. Saint Paul comparing the Thessalonian jews with the Bereans, Says that the Bereans were more Noble (,) Because they did not precipitously,
and in a strict enquiry concerning the Grounds and Motives to Belief alleadged by the Apostles (whether they were of that weight which was pretended) whether they were so or no.
and in a strict enquiry Concerning the Grounds and Motives to Belief alleged by the Apostles (whither they were of that weight which was pretended) whither they were so or no.
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and without an impartial and ingenuous examination (and full understanding) of the Grounds and Reasons, upon which they are propounded, savours not of Prudence or Wisdom, Wit, or Learning, Ingenie or Ingenuity;
and without an impartial and ingenuous examination (and full understanding) of the Grounds and Reasons, upon which they Are propounded, savours not of Prudence or Wisdom, Wit, or Learning, Ingeny or Ingenuity;
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Now that this is the Case in the Contempt of the Gospel, I think it will appear if we shall attentively consider, 1. What was the Judgement of Christ (who was the Author of the Gospel) concerning this matter. 2. The signal Instances of the contempt and neglect of the Gospel mentioned in the Scriptures 3. If we shall make a rational enquiry into the Principles and Postulata, into which the contempt of the Gospel is finally resolved.
Now that this is the Case in the Contempt of the Gospel, I think it will appear if we shall attentively Consider, 1. What was the Judgement of christ (who was the Author of the Gospel) Concerning this matter. 2. The signal Instances of the contempt and neglect of the Gospel mentioned in the Scriptures 3. If we shall make a rational enquiry into the Principles and Postulata, into which the contempt of the Gospel is finally resolved.
I suppose none will be so Jewish as to object, the bringing of Christ to be a Witness in his own behalf, seeing his case is not the case of an ordinary witness,
I suppose none will be so Jewish as to Object, the bringing of christ to be a Witness in his own behalf, seeing his case is not the case of an ordinary witness,
I say then, that Christ himself (who knew what was in man, and needed not that any man should teach him) hath resolved the contempt and rejection of the Gospel into want of understanding,
I say then, that christ himself (who knew what was in man, and needed not that any man should teach him) hath resolved the contempt and rejection of the Gospel into want of understanding,
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The NONLATINALPHABET concerning the bad, (that is the high-way, the stony, the thorny) and the good, (that is, the fruitfull) ground, I shall not mention;
The Concerning the bad, (that is the highway, the stony, the thorny) and the good, (that is, the fruitful) ground, I shall not mention;
He that shall harmonize the triple Narration, and Analyze the NONLATINALPHABET of this Parable, shall finde, that our Saviour therein propounds and intimates the causes immediate and mediate;
He that shall harmonise the triple Narration, and Analyze the of this Parable, shall find, that our Saviour therein propounds and intimates the Causes immediate and mediate;
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That the irregular endeavour after the attainment of temporal good things, and the avoidance of temporal Evils, The lust of the Flesh, the lust of the Eye,
That the irregular endeavour After the attainment of temporal good things, and the avoidance of temporal Evils, The lust of the Flesh, the lust of the Eye,
Therefore an Attention hypocritical and unsincere, An ignoble ignorance, perversness, and want of candour and ingenuity, are the causes of the contempt of the Gofpel in the judgement of our Saviour.
Therefore an Attention hypocritical and unsincere, an ignoble ignorance, perverseness, and want of candour and ingenuity, Are the Causes of the contempt of the Gospel in the judgement of our Saviour.
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I say, if we might stay upon this Argument, it would appear, that as the Remoter causes of every Case, are easily reducible, to the lusts and interests mentioned by our Saviour,
I say, if we might stay upon this Argument, it would appear, that as the Remoter Causes of every Case, Are Easily reducible, to the Lustiest and interests mentioned by our Saviour,
if we shall enquire after the Vertue or Modesty, Candour or Ingenuity of these men, we will finde them the most barbarous and covetous, proud and supercilious, insincere and hypocritical in the world, (how often doth our Saviour charge them with all these things?) And if we enquire after their Knowledge and Understanding, we shall finde them to have been meer Braggadocio's and pretenders;
if we shall inquire After the Virtue or Modesty, Candour or Ingenuity of these men, we will find them the most barbarous and covetous, proud and supercilious, insincere and hypocritical in the world, (how often does our Saviour charge them with all these things?) And if we inquire After their Knowledge and Understanding, we shall find them to have been mere Braggadocio's and pretenders;
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3. In the sixth of Iohn we finde a mighty Scandal taken at the Gospel among the Auditors of Christ, they murmured, they strove amongst themselves, they finally revolted, upon a word,
3. In the sixth of John we find a mighty Scandal taken At the Gospel among the Auditors of christ, they murmured, they strove among themselves, they finally revolted, upon a word,
4. In the 22 of St. Mathew, and the parallel places, we finde the Pharisees, the Scribes, the Lawyers, the Herodians, coursing our Saviour, charging him with questions about paying Tribute unto Caesar, the Resurrection, the Great Commandment, &c. If now ye will judge of the Ingenuity of these men, consider there how thick and threefold,
4. In the 22 of Saint Matthew, and the parallel places, we find the Pharisees, the Scribes, the Lawyers, the Herodians, coursing our Saviour, charging him with questions about paying Tribute unto Caesar, the Resurrection, the Great Commandment, etc. If now you will judge of the Ingenuity of these men, Consider there how thick and threefold,
how furiously and how rudely, they fall upon him, how stupidly they persist, every one judgeing that he was too hard for all the rest, (and answered them well,) but every one adhering to his own Conclusion;
how furiously and how rudely, they fallen upon him, how stupidly they persist, every one judging that he was too hard for all the rest, (and answered them well,) but every one adhering to his own Conclusion;
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If you will know their manners and ingenuity, you may observe, that they condemned him for a Babler before they heard him speak, and if you will measure the depth of their Understanding of that which they despised, you may observe, that as they imagined Jesus to be a strange God;
If you will know their manners and ingenuity, you may observe, that they condemned him for a Babbler before they herd him speak, and if you will measure the depth of their Understanding of that which they despised, you may observe, that as they imagined jesus to be a strange God;
6. The utmost degree of Contempt of the Gospel, is Persecution for it; and the highest imaginable instance of this, was the betraying and murdering of Christ himself;
6. The utmost degree of Contempt of the Gospel, is Persecution for it; and the highest imaginable instance of this, was the betraying and murdering of christ himself;
Concerning the Ingenuity or disingenuity of the contrivance, management, and execution of this prodigious Action, it were no less than madness to undertake to speak proportionally;
Concerning the Ingenuity or disingenuity of the contrivance, management, and execution of this prodigious Actium, it were no less than madness to undertake to speak proportionally;
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And that this also proceeded not only from wickedness and want of Ingenuity, but from Ignorance and want of Vnderstanding, we have an irrefragable assurance.
And that this also proceeded not only from wickedness and want of Ingenuity, but from Ignorance and want of Understanding, we have an irrefragable assurance.
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So that by all these instances, and many others or like nature, it doth appear, that (agreeably to the Sentence and Judgement of our Saviour) the contempt of the Gospel is finally resolved into a Shamefull Ignorance, and want of Ingenuity ;
So that by all these instances, and many Others or like nature, it does appear, that (agreeably to the Sentence and Judgement of our Saviour) the contempt of the Gospel is finally resolved into a Shameful Ignorance, and want of Ingenuity;
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And from the Absurdity of one, and the Unreasonableness of the other, to make it appear, that there is reason for the Contemners of the Gospel to be ashamed.
And from the Absurdity of one, and the Unreasonableness of the other, to make it appear, that there is reason for the Contemners of the Gospel to be ashamed.
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After what hath been spoken in the former part of this Discourse, and what is attested by experience, I take it for granted, 1. That the special Object of the Contempt of the Gospel is the Mystical part of it. 2. That the immediate reason of the contempt of these Mysteries is an Imagination,
After what hath been spoken in the former part of this Discourse, and what is attested by experience, I take it for granted, 1. That the special Object of the Contempt of the Gospel is the Mystical part of it. 2. That the immediate reason of the contempt of these Mysteres is an Imagination,
Because they are inexplicable, incomprehensible, unintelligible, they conclude them to be false and incredible, merely Fantastical and Chimerical Imaginations, and so to be despised.
Because they Are inexplicable, incomprehensible, unintelligible, they conclude them to be false and incredible, merely Fantastical and Chimerical Imaginations, and so to be despised.
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That whatsoever is Inexplicable, Incomprehensible, Unintelligible is (by Philosophers at least and Wise men) to be accounted incredible, fantastical, fictitious, and so to be despised.
That whatsoever is Inexplicable, Incomprehensible, Unintelligible is (by Philosophers At least and Wise men) to be accounted incredible, fantastical, fictitious, and so to be despised.
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and force them (with the wise man in the Psalmist) to say in their hearts that there is no God? Because the Nature, and Essence, and Attributes of God are inexplicable, incomprehensible, and unintelligible ;
and force them (with the wise man in the Psalmist) to say in their hearts that there is no God? Because the Nature, and Essence, and Attributes of God Are inexplicable, incomprehensible, and unintelligible;
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Will not this Principle lead them to deny the most obvious things in nature? Will it not take away the very grounds of all that wisdom, to which they do pretend, (the force even of Experiment and Demonstration?)
Will not this Principle led them to deny the most obvious things in nature? Will it not take away the very grounds of all that Wisdom, to which they do pretend, (the force even of Experiment and Demonstration?)
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Nay, Will it not finally bring upon themselves, that horrible inconvenience, that they are not to be offended if it shall be doubted or affirmed that they are not such Wits as they pretend?
Nay, Will it not finally bring upon themselves, that horrible inconvenience, that they Are not to be offended if it shall be doubted or affirmed that they Are not such Wits as they pretend?
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Will they deny this Disjunction, (and say, that they neither are so, nor not so?) Or will they make choice of either Member? Will they clear the difficulties that are in it? Or answer the Objections that may be made against it?
Will they deny this Disjunction, (and say, that they neither Are so, nor not so?) Or will they make choice of either Member? Will they clear the difficulties that Are in it? Or answer the Objections that may be made against it?
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I presume they may have heard of that famous Argument of Zeno ( AEliates ) called Achilles, How whilest that mighty Disputant (by the impossibilities and absurdities on either side) was demonstrating that Local Motion was a thing impossible, one of his Auditors rose up and silently and sliely walked about the School, and so confuted him.
I presume they may have herd of that famous Argument of Zeno (AEliates) called Achilles, How whilst that mighty Disputant (by the impossibilities and absurdities on either side) was Demonstrating that Local Motion was a thing impossible, one of his Auditors rose up and silently and sliely walked about the School, and so confuted him.
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yet even in Geometry and Arithmetick how many things are forceably concluded to be true, which are inexplicable, unimaginable, incomprehensible? I shall instance in a very few;
yet even in Geometry and Arithmetic how many things Are Forcibly concluded to be true, which Are inexplicable, unimaginable, incomprehensible? I shall instance in a very few;
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That the least imaginable space should be equal to another (upon the same Base of the same Altitude) whose sides are protracted in infinitum, or a Finite greater than an Infinite.
That the least imaginable Molle should be equal to Another (upon the same Base of the same Altitude) whose sides Are protracted in infinitum, or a Finite greater than an Infinite.
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The affections of surd and irrational Quantities, &c. are undeniably demonstrated to be true, yet all these (and many more) are inexplicable, incomprehensible, unintelligible.
The affections of surd and irrational Quantities, etc. Are undeniably demonstrated to be true, yet all these (and many more) Are inexplicable, incomprehensible, unintelligible.
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Do they therefore clearly understand, and fully comprehend, and can they express and explicate the Affections of Unity and Trinity in Numbers? That there should be a Quantity in Nature (one and not another) which with its infinite ascending powers and descending roots are all of them equal,
Do they Therefore clearly understand, and Fully comprehend, and can they express and explicate the Affections of Unity and Trinity in Numbers? That there should be a Quantity in Nature (one and not Another) which with its infinite ascending Powers and descending roots Are all of them equal,
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or rather one and the same among themselves? Can they explicate, or imagine, or comprehend any one of the infinite potential roots of the Number Three?
or rather one and the same among themselves? Can they explicate, or imagine, or comprehend any one of the infinite potential roots of the Number Three?
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and by what progress from a little water spilt upon a too luxurious ground there should spring forth such a Race of Titans, such a Gigantick brood of fighters against Heaven, of Scoffers at Religion?
and by what progress from a little water spilled upon a too luxurious ground there should spring forth such a Raze of Titans, such a Gigantic brood of fighters against Heaven, of Scoffers At Religion?
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how stupid Matter, and Local Motion should work themselves up to Sense and Cogitation, Reflection and Discourse, to Wit and Gallantry? (so as to make Jests and Ballads upon the Gospels.)
how stupid Matter, and Local Motion should work themselves up to Sense and Cogitation, Reflection and Discourse, to Wit and Gallantry? (so as to make Jests and Ballads upon the Gospels.)
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by what bands and ligaments they are united, and how the Communication betwixt them is performed? In one word, Can they explicate the Phenomena of Sense, Imagination, Memory, Reason, Wit and Bravery?
by what bans and ligaments they Are united, and how the Communication betwixt them is performed? In one word, Can they explicate the Phenomena of Sense, Imagination, Memory, Reason, Wit and Bravery?
but they are not such dreadfull Archimago's, such mighty Conjurers as they pretend. Let them therefore abandon their unreasonable Principle, and be ashamed.
but they Are not such dreadful Archimago's, such mighty Conjurers as they pretend. Let them Therefore abandon their unreasonable Principle, and be ashamed.
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or NONLATINALPHABET, as the Philosophers and Mathematicians call them,) that is to say, the terms or demands upon which they pretend that they would cease to despise the Gospel,
or, as the Philosophers and Mathematicians call them,) that is to say, the terms or demands upon which they pretend that they would cease to despise the Gospel,
This was the pretence at the time of the writing of my Text; (NONLATINALPHABET) The Jews required a Sign, the Greeks ( i. e. the Gentiles) sought after Wisdom (NONLATINALPHABET, i. e. NONLATINALPHABET,) and because they were disappointed of these, the mystery (of Christ Crucified) was to the Jews a Scandal, to the Greeks foolishness.
This was the pretence At the time of the writing of my Text; () The jews required a Signen, the Greeks (i. e. the Gentiles) sought After Wisdom (, i. e.,) and Because they were disappointed of these, the mystery (of christ crucified) was to the jews a Scandal, to the Greeks foolishness.
Now that the former of these proceeds from Ignorance, and want of Learning and Understanding; the later from Pride and Arrogance joyned with a blockish Stupidity;
Now that the former of these proceeds from Ignorance, and want of Learning and Understanding; the later from Pride and Arrogance joined with a blockish Stupidity;
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or improper, (such as implies a Contradiction, or such as the nature of the question will not bear;) This (I say) proceeds from Ignorance, from want of Learning and Understanding,
or improper, (such as Implies a Contradiction, or such as the nature of the question will not bear;) This (I say) proceeds from Ignorance, from want of Learning and Understanding,
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And this latter way of arguing must be drawn either, 1. From instances of things Novel and Anomalous in Nature, things purposely designed for such Arguments:
And this latter Way of arguing must be drawn either, 1. From instances of things Novel and Anomalous in Nature, things purposely designed for such Arguments:
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A Demonstration à posteriori by particular Instances of the Divine Power, Wisdom, and Goodness, purposely designed for that end, was the proof offered by Christ and his Apostles; This they rejected ;
A Demonstration à posteriori by particular Instances of the Divine Power, Wisdom, and goodness, purposely designed for that end, was the proof offered by christ and his Apostles; This they rejected;
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To prove particular Mysteries, Mysteries hidden from Ages, (and so declared and professed to be by the Promulgers) by general and perpetual Phenomena of Nature, is in nature impossible to perform, and senceless to require:
To prove particular Mysteres, Mysteres hidden from Ages, (and so declared and professed to be by the Promulgers) by general and perpetual Phenomena of Nature, is in nature impossible to perform, and senseless to require:
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To prove any thing concerning the Essence and Nature of God per causas, by Arguments à Priori supposes causes precedent to the Essence of God himself, and implies a Contradiction;
To prove any thing Concerning the Essence and Nature of God per causas, by Arguments à Priori supposes Causes precedent to the Essence of God himself, and Implies a Contradiction;
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So then, the Grecanick or Philosophical Postulatum proceeds from Ignorance and want of Learning, and is at best disingenuous, and Theoretically absurd.
So then, the Grecanic or Philosophical Postulatum proceeds from Ignorance and want of Learning, and is At best disingenuous, and Theoretically absurd.
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2. Again secondly, (concerning the Judaical or Semeiotical Postulatum ) After numerous, or rather innumerable Attestations by Signs and Wonders notoriously known (and by themselves acknowledged) or sufficiently and authentically proved,
2. Again secondly, (Concerning the Judaical or Semeiotical Postulatum) After numerous, or rather innumerable Attestations by Signs and Wonders notoriously known (and by themselves acknowledged) or sufficiently and authentically proved,
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or delivered down by uncontroulable and irreproveable Tradition, yet still to demand and require more Signs, Signs of their own election, accompanied with circumstances of their own prescription;
or Delivered down by uncontrollable and irreprovable Tradition, yet still to demand and require more Signs, Signs of their own election, accompanied with Circumstances of their own prescription;
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Is not this to tempt and limit the Almighty? To make themselves Arbiters of the Emanations of his Power and Wisdom? To suppose that those ought to be subservient to their wanton curiosity;
Is not this to tempt and limit the Almighty? To make themselves Arbiters of the Emanations of his Power and Wisdom? To suppose that those ought to be subservient to their wanton curiosity;
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Is it not to expect that God himself should Lacquey after them, to make him a doer of Tricks at their senceless and impudent demand? Is not this an Asinine and an impious stupidity? A composition of the highest degrees of Intellectual and Moral Absurdity which is imaginable?
Is it not to expect that God himself should Lackey After them, to make him a doer of Tricks At their senseless and impudent demand? Is not this an Asinine and an impious stupidity? A composition of the highest Degrees of Intellectual and Moral Absurdity which is imaginable?
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Now (therefore) that this was, and is, (and to the end of the world must ever now be) the case of the Jewish or Semeiotical Postulatum, is also plain and evident.
Now (Therefore) that this was, and is, (and to the end of the world must ever now be) the case of the Jewish or Semeiotical Postulatum, is also plain and evident.
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Notwithstanding all this, NONLATINALPHABET, (they require a sign) the meaning whereof is better interpreted by their Practice and behaviour to our Saviour than by the Dictionary;
Notwithstanding all this,, (they require a Signen) the meaning whereof is better interpreted by their Practice and behaviour to our Saviour than by the Dictionary;
and when they had seen the Miracle, they were so taken with it, that they said that he was that Prophet which should come, and they would have taken him by force and made him a King.
and when they had seen the Miracle, they were so taken with it, that they said that he was that Prophet which should come, and they would have taken him by force and made him a King.
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But the very next day, these very men, that had seen, and felt, and tasted of, the Miracle (because he told them that they followed him for the Loaves) take a miff at him, they pirk up themselves,
But the very next day, these very men, that had seen, and felt, and tasted of, the Miracle (Because he told them that they followed him for the Loaves) take a miff At him, they pirk up themselves,
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and come boldly and malepertly to him, saying, What Sign shewest thou, that we may see and believe? What do'st thou work? As if the former Miracle had not been now a Sign.
and come boldly and malepertly to him, saying, What Signen shewest thou, that we may see and believe? What dost thou work? As if the former Miracle had not been now a Signen.
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and spit upon, and yet held his peace (as a Lamb that is dumb so opened he not his mouth) Yet the nobleness and ingenuity of this Postulatum kindled a fire within him,
and spit upon, and yet held his peace (as a Lamb that is dumb so opened he not his Mouth) Yet the nobleness and ingenuity of this Postulatum kindled a fire within him,
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This moved him to scorn and indignation, so that in effect he called them bastards for for their labour, telling them that they were (no sons of Abraham, Isaac and Iacob, but) a wicked and adulterous Generation;
This moved him to scorn and Indignation, so that in Effect he called them bastards for for their labour, telling them that they were (no Sons of Abraham, Isaac and Iacob, but) a wicked and adulterous Generation;
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Though he would not offer at the Grecanick way (which he knew to be impossible to grant, to be absurd and unreasonable to require) yet he would afford it that Demonstration whereof it was capable (a Demonstration properly so called, accommodate to the Understanding of all Mankinde, Jews and Gentiles, Greeks and Barbarians, Noble and Ignoble, Learned and Unlearned) NONLATINALPHABET.
Though he would not offer At the Grecanic Way (which he knew to be impossible to grant, to be absurd and unreasonable to require) yet he would afford it that Demonstration whereof it was capable (a Demonstration properly so called, accommodate to the Understanding of all Mankind, jews and Gentiles, Greeks and Barbarians, Noble and Ignoble, Learned and Unlearned).
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He that made himself the Son of God (as the Jews express it) That said he was one with God ( I and the Father are one ) that he was in the Father, and the Father in him;
He that made himself the Son of God (as the jews express it) That said he was one with God (I and the Father Are one) that he was in the Father, and the Father in him;
but if I do, though ye believe not me, believe the works, (NONLATINALPHABET) that ye may know (by Demonstration) as well as believe, that I am in the Father, and he in me.
but if I do, though you believe not me, believe the works, () that you may know (by Demonstration) as well as believe, that I am in the Father, and he in me.
He did not only bear witness to himself, (although he died in testimony of his Doctrine) He had not only the glorious Company of the Apostles, the goodly fellowship of the Prophets, the noble Army of Martyrs for his Witnesses;
He did not only bear witness to himself, (although he died in testimony of his Doctrine) He had not only the glorious Company of the Apostles, the goodly fellowship of the prophets, the noble Army of Martyrs for his Witnesses;
There were three that bore witness in Heaven, the Father, the Word, and the Spirit, those three which he affirmed to be one. The Angels ministred unto him;
There were three that boar witness in Heaven, the Father, the Word, and the Spirit, those three which he affirmed to be one. The Angels ministered unto him;
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These and many more, are heads of Arguments, which whoever duly considers and understands, will certainly believe the Gospel propter veritatis Evidentiam.
These and many more, Are Heads of Arguments, which whoever duly considers and understands, will Certainly believe the Gospel propter veritatis Evidentiam.
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2. It remains only to shew, that whosoever doth truly believe the Gospel, shall infallibly be saved Propter Bonitatis, or Virtutis Excellentiam; Because it is the Power of God to salvation to every one that believeth.
2. It remains only to show, that whosoever does truly believe the Gospel, shall infallibly be saved Propter Bonitatis, or Virtue Excellentiam; Because it is the Power of God to salvation to every one that Believeth.
In speaking of which Argument, I need not go about to prove, that the Power of the Gospel is the Power of God, (in which respect it is called the Hand or Arm of the Lord, the Sword of the Spirit, the Grace of God, bringing Salvation, and the like.)
In speaking of which Argument, I need not go about to prove, that the Power of the Gospel is the Power of God, (in which respect it is called the Hand or Arm of the Lord, the Sword of the Spirit, the Grace of God, bringing Salvation, and the like.)
Neither shall I stand upon a Comparison of the Gospel, with the Grecanical or Judaical Institutions, (a man may believe all that ever was written by Philosophers,
Neither shall I stand upon a Comparison of the Gospel, with the Grecanical or Judaical Institutions, (a man may believe all that ever was written by Philosophers,
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A man may believe, whatever is explicitely and expresly delivered in the Law of Moses, and yet not be saved) But my intention is (barely and nakedly) this, By a short Reflexion upon the Way and Method of the Actions of Mankinde,
A man may believe, whatever is explicitly and expressly Delivered in the Law of Moses, and yet not be saved) But my intention is (barely and nakedly) this, By a short Reflection upon the Way and Method of the Actions of Mankind,
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and the Discoveries and Contents of the Gospel (well known to those that hear me) to manifest the truth of this Proposition, That, every man that believeth the Gospel ( i. e. that truly and actually abideth in that belief) shall infallibly be saved.
and the Discoveries and Contents of the Gospel (well known to those that hear me) to manifest the truth of this Proposition, That, every man that Believeth the Gospel (i. e. that truly and actually Abideth in that belief) shall infallibly be saved.
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and for a man not to follow the stedfast and constant, the actual and final dictate of his Understanding, is impossible in Nature, and indeed implies a Contradiction.
and for a man not to follow the steadfast and constant, the actual and final dictate of his Understanding, is impossible in Nature, and indeed Implies a Contradiction.
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such a man (If at least he hath attained to those great accomplishments of Rudeness and Incivility) will make it his business to fill up his measure of Debaucheries, and Impieties;
such a man (If At least he hath attained to those great accomplishments of Rudeness and Incivility) will make it his business to fill up his measure of Debaucheries, and Impieties;
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And in conclusion will finde himself disappointed of this glorious hope (this goodly, noble, manly expectation) and that his Miscreancy and the errour of his Judgement hath betrayed him into eternal misery.
And in conclusion will find himself disappointed of this glorious hope (this goodly, noble, manly expectation) and that his Miscreancy and the error of his Judgement hath betrayed him into Eternal misery.
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Whilest (on the other side) he that believes the Declarations, and Promises, and Threatnings, of the Gospel, will have his fruit unto holiness, and the end everlasting life.
Whilst (on the other side) he that believes the Declarations, and Promises, and Threatenings, of the Gospel, will have his fruit unto holiness, and the end everlasting life.
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He that firmly and stedfastly believes, that the Soul which Actuates his body is an Immortal Being (a subsistence which shall and must endure to all eternity;)
He that firmly and steadfastly believes, that the Soul which Actuates his body is an Immortal Being (a subsistence which shall and must endure to all eternity;)
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This man, if he might gain all the Profits, and Honours and Pleasures, if he might decline all the afflictions of this world, will not lose his own Soul:
This man, if he might gain all the Profits, and Honours and Pleasures, if he might decline all the afflictions of this world, will not loose his own Soul:
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Considering that light and momentany things bear no proportion to the exceeding weight and moment of those which are Eternal, he will forthwith endeavour to lay hold upon Eternal Life, and make haste to escape the Wrath to come ;
Considering that Light and momentany things bear no proportion to the exceeding weight and moment of those which Are Eternal, he will forthwith endeavour to lay hold upon Eternal Life, and make haste to escape the Wrath to come;
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And to that end he will devour all difficulties, and neglect no means or opportunities. He that believes, that the only way to Happiness is the way to Holiness;
And to that end he will devour all difficulties, and neglect no means or opportunities. He that believes, that the only Way to Happiness is the Way to Holiness;
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That no unclean thing shall enter there, That the Impious, the Unjust, the Intemperate, the Lascivious (continuing so) shall never enter into the Kingdom of Heaven.
That no unclean thing shall enter there, That the Impious, the Unjust, the Intemperate, the Lascivious (Continuing so) shall never enter into the Kingdom of Heaven.
This man will endeavour to purifie himself, to mortifie all his carnal lusts and affections, to cleanse himself from all filthiness of Flesh and Spirit,
This man will endeavour to purify himself, to mortify all his carnal Lustiest and affections, to cleanse himself from all filthiness of Flesh and Spirit,
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Again, he that believes and considers the Corruption and Impotence of his natural Condition, and the design of Christs coming into the world, what he hath already done,
Again, he that believes and considers the Corruption and Impotence of his natural Condition, and the Design of Christ coming into the world, what he hath already done,
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How that himself (and every man) is by nature a childe of wrath, that Sin reigns in his mortal body, that he lies under a bondage from which he cannot redeem, a Guilt from which he cannot acquit himself;
How that himself (and every man) is by nature a child of wrath, that since reigns in his Mortal body, that he lies under a bondage from which he cannot Redeem, a Gilded from which he cannot acquit himself;
That by the sufferings of his Life, and the inestimable value of his Blood, the world might be Iustified and Redeemed from the Guilt of their sins, rescued from the miseries of the world to come.
That by the sufferings of his Life, and the inestimable valve of his Blood, the world might be Justified and Redeemed from the Gilded of their Sins, rescued from the misery's of the world to come.
And that by the operation of his Doctrine, and Example, and the power of his Intercession, the world might be sanctified, Delivered from the Dominion of sin, purified and prepared to be admitted to the Vision of the most holy God, Fruition of the Life to come.
And that by the operation of his Doctrine, and Exampl, and the power of his Intercession, the world might be sanctified, Delivered from the Dominion of since, purified and prepared to be admitted to the Vision of the most holy God, Fruition of the Life to come.
I say, that the man that firmly, and stedfastly, and actually believes these things, will not (nay, indeed that he cannot) neglect so great Salvation;
I say, that the man that firmly, and steadfastly, and actually believes these things, will not (nay, indeed that he cannot) neglect so great Salvation;
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But that for his continual cleansing, from his past transgressions, he will daily resort to the fountain which Christ hath opened for sin and for uncleanness, offering and presenting his head and his heart (his minde and his affections) to the blood of sprinkling;
But that for his continual cleansing, from his past transgressions, he will daily resort to the fountain which christ hath opened for since and for uncleanness, offering and presenting his head and his heart (his mind and his affections) to the blood of sprinkling;
And that for the obtaining of preventing, and following Grace, to preserve him from lapsing for the time to come, He will throw himself daily at the feet of that High-Priest, which is sensible of his Infirmities,
And that for the obtaining of preventing, and following Grace, to preserve him from lapsing for the time to come, He will throw himself daily At the feet of that High-Priest, which is sensible of his Infirmities,
and which sits at Gods Right hand, making Intercession for him, and with sighs and unutterable groans he will implore the Assistance of that Spirit which helpeth our infirmities:
and which sits At God's Right hand, making Intercession for him, and with sighs and unutterable groans he will implore the Assistance of that Spirit which Helpeth our infirmities:
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And that continuing, and persevering in this Course, (by the Grace of God which never faileth them that seek him) he will certainly conform himself to the Commands of Christ,
And that Continuing, and persevering in this Course, (by the Grace of God which never Faileth them that seek him) he will Certainly conform himself to the Commands of christ,
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He will add to his Faith Vertue, and to Vertue Knowledge — and so onwards, He will goe on from strength to strength untill he appear before God in Glory.
He will add to his Faith Virtue, and to Virtue Knowledge — and so onward, He will go on from strength to strength until he appear before God in Glory.
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and in the end of his dayes will certainly and infallibly attain to the end of his hopes, namely, the Salvation of his Soul. So that the Gospel is indeed the Grace of God which bringeth Salvation to all men:
and in the end of his days will Certainly and infallibly attain to the end of his hope's, namely, the Salvation of his Soul. So that the Gospel is indeed the Grace of God which brings Salvation to all men:
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Is this a Gospel which is to be despised? A Dispensation whereof a Minister or a Christian ought to be ashamed? Are the Mysteries of this Gospel to be derided and drolled upon? To be travestied or turned into Burlesque or Macaronique ? Is this to be a Brave and a Gallant person? A Spark and a Wit? Or is it indeed to have never a spark of Wit or Gallantry? Men, Brethren, and Fathers;
Is this a Gospel which is to be despised? A Dispensation whereof a Minister or a Christian ought to be ashamed? are the Mysteres of this Gospel to be derided and drolled upon? To be travestied or turned into Burlesque or Macaronic? Is this to be a Brave and a Gallant person? A Spark and a Wit? Or is it indeed to have never a spark of Wit or Gallantry? Men, Brothers, and Father's;
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If the time, and your patience, and my strength would bear it, I would take unto me boldness, and freely speak unto you concerning the Gospel of our Saviour; I would Reprove, Rebuke, Exhort.
If the time, and your patience, and my strength would bear it, I would take unto me boldness, and freely speak unto you Concerning the Gospel of our Saviour; I would Reprove, Rebuke, Exhort.
I would severally and distinctly address my self to every sort, and every Degree of those that hear me, Ecclesiastical and Civil, Young and Old, Wise and Unwise, Noble and Ignoble.
I would severally and distinctly address my self to every sort, and every Degree of those that hear me, Ecclesiastical and Civil, Young and Old, Wise and Unwise, Noble and Ignoble.
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That you will neither be Drolled nor Disputed, Cajoled, nor faced out of your Religion, or suffer the Mauvais hont (the evil shame) to be put upon you.
That you will neither be Drolled nor Disputed, Cajoled, nor faced out of your Religion, or suffer the Mauvais hont (the evil shame) to be put upon you.
Be not seduced by those who pretending to remove the Scandal of the Cross of Christ (which thing St. Paul counted an absurdity in Christianity) would rob you of a most divine and excellent Religion, and substitute in its place a rotten and depraved Philosophy;
Be not seduced by those who pretending to remove the Scandal of the Cross of christ (which thing Saint Paul counted an absurdity in Christianity) would rob you of a most divine and excellent Religion, and substitute in its place a rotten and depraved Philosophy;
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and yet they take upon them to controul the plain literal, designed and reiterated Declarations of Christ and his Apostles concerning the Mysteries of the Godhead.
and yet they take upon them to control the plain literal, designed and reiterated Declarations of christ and his Apostles Concerning the Mysteres of the Godhead.
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Those who Grammaticizing pedantically, and Criticizing spuriously, upon a few Greek Particles or words, would cozen the World of the benefit of the blood of Christ,
Those who Grammaticizing pedantically, and Criticizing spuriously, upon a few Greek Particles or words, would cozen the World of the benefit of the blood of christ,
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I would speak unto you Fathers, because ye have known the Father and the Son, ye understand the effect and consequence of the Mysteries of the Gospel to the Salvation of men, that ye will continue to strive earnestly to retain that faith (which is thought by some to be upon the wing, that Faith) which was once delivered to the Saints.
I would speak unto you Father's, Because you have known the Father and the Son, you understand the Effect and consequence of the Mysteres of the Gospel to the Salvation of men, that you will continue to strive earnestly to retain that faith (which is Thought by Some to be upon the wing, that Faith) which was once Delivered to the Saints.
I would speak unto you (NONLATINALPHABET) Wise men or Philosophers; Paul speaking to the men at Athens, puts them in minde of a saying of a Poet of their own;
I would speak unto you () Wise men or Philosophers; Paul speaking to the men At Athens, puts them in mind of a saying of a Poet of their own;
and tender of the Interests of the Gospel. I would humbly endeavour to bring to remembrance, who it is by whom Kings Reign, and Princes decree Justice;
and tender of the Interests of the Gospel. I would humbly endeavour to bring to remembrance, who it is by whom Kings Reign, and Princes Decree justice;
I would endeavour to Demonstrate that neither Forts nor Castles, Armies nor Navies, Arms nor Ammunition, Money nor Men, (to say nothing of Allies or Confederates,
I would endeavour to Demonstrate that neither Forts nor Castles, Armies nor Navies, Arms nor Ammunition, Money nor Men, (to say nothing of Allies or Confederates,
Nay, not as a few lines of this one Epistle of our High nosed Galilean (as the Scoffers have been wont to call him) duly imbibed into the Souls and Consciences of men,
Nay, not as a few lines of this one Epistle of our High nosed Galilean (as the Scoffers have been wont to call him) duly imbibed into the Souls and Consciences of men,
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namely, that saying at the beginning of Chap. 13. Let every soul be subject to the Higher Powers, for there is no power but of God, the Powers that be, are Ordained of God — And they that Resist shall receive to themselves Damnation ;
namely, that saying At the beginning of Chap. 13. Let every soul be Subject to the Higher Powers, for there is no power but of God, the Powers that be, Are Ordained of God — And they that Resist shall receive to themselves Damnation;
For for this cause also pay ye tribute, because they are Christs Ministers, &c. So powerfull and usefull is the Gospel, where it is believed, to maintain all the parts and Interests,
For for this cause also pay you tribute, Because they Are Christ Ministers, etc. So powerful and useful is the Gospel, where it is believed, to maintain all the parts and Interests,
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and to command all the succours and necessary supplies of Government, to bring fear to whom fear, honour to whom honour, tribute to whom tribute belongeth.
and to command all the succours and necessary supplies of Government, to bring Fear to whom Fear, honour to whom honour, tribute to whom tribute belongeth.
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Wherefore I would not fear humbly to make an Application in the words of King David: Be wise now therefore O ye Kings, be learned ye that are Iudges of the Earth, serve the Lord with fear,
Wherefore I would not Fear humbly to make an Application in the words of King David: Be wise now Therefore Oh you Kings, be learned you that Are Judges of the Earth, serve the Lord with Fear,
namely, To charge upon your memory (and pray that it may rest upon my own) one saying of Christ himself, that dreadfull saying in Mark 8. If any one shall be ashamed of me, or of my words in this adulterous and sinfull Generation:
namely, To charge upon your memory (and pray that it may rest upon my own) one saying of christ himself, that dreadful saying in Mark 8. If any one shall be ashamed of me, or of my words in this adulterous and sinful Generation:
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