And therefore he denounced several woes against the Pharisees for being so over-nice and zealous about their external rites, that so they might appear righteous unto men, whilest in the mean time they neglected the weightier matters of the Law, and were inwardly full of most dangerous refervs, most wicked and abominable designs.
And Therefore he denounced several woes against the Pharisees for being so overnice and zealous about their external Rites, that so they might appear righteous unto men, whilst in the mean time they neglected the Weightier matters of the Law, and were inwardly full of most dangerous refervs, most wicked and abominable designs.
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Upon this the proud Pharisees were sorely netled, and presently they were for revenge upon our Saviour, cap. 11. v. 53, 54. As he said these things unto them, the Scribes and the Pharisees began to urge him vehemently,
Upon this the proud Pharisees were sorely nettled, and presently they were for revenge upon our Saviour, cap. 11. v. 53, 54. As he said these things unto them, the Scribes and the Pharisees began to urge him vehemently,
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And while they were hot in discourse, in the mean time there were gathered together an innumerable company of people, insomuch that they trode one upon another;
And while they were hight in discourse, in the mean time there were gathered together an innumerable company of people, insomuch that they trodden one upon Another;
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and he began to say to his Disciples, (they were nearest to him, but so as all the people heard) and what did he say? why, First of all, beware of the Leaven of the Pharisees, which is hypocrisie.
and he began to say to his Disciples, (they were nearest to him, but so as all the people herd) and what did he say? why, First of all, beware of the Leaven of the Pharisees, which is hypocrisy.
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they were right skill'd in the crafty tricks of insinuation and surprizal, and had alway treacherous designs upon such as were not of their Sect and Persuasion.
they were right skilled in the crafty tricks of insinuation and surprisal, and had always treacherous designs upon such as were not of their Sect and Persuasion.
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Yet their guile being not so discernible to others, to the intent therefore that the harmless world might not any longer be so much abused and imposed on by their frauds;
Yet their guile being not so discernible to Others, to the intent Therefore that the harmless world might not any longer be so much abused and imposed on by their frauds;
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that we may have a distinct understanding of it. 3. The danger of this Hypocrisie; that we may be the more cautious of it. I shall endeavour accordingly,
that we may have a distinct understanding of it. 3. The danger of this Hypocrisy; that we may be the more cautious of it. I shall endeavour accordingly,
The word Hypocrite does properly signify a Stageplayer, one that undertakes to personate others in their speech or habit, their action or demeanor, and when it is used in religious and moral concerns (as it is alway in the Scriptures) it denotes a naughty person in the shape and guise of one that is a religious and good man.
The word Hypocrite does properly signify a Stageplayer, one that undertakes to personate Others in their speech or habit, their actium or demeanour, and when it is used in religious and moral concerns (as it is always in the Scriptures) it denotes a naughty person in the shape and guise of one that is a religious and good man.
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And our Saviour sets forth the Hypocrites, Mat. 6. by their giving alms, and praying and fasting: by performing their religious exercises in the most eminent and conspicuous ways;
And our Saviour sets forth the Hypocrites, Mathew 6. by their giving alms, and praying and fasting: by performing their religious exercises in the most eminent and conspicuous ways;
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As to the rank and station of Hypocrisie among the vices, it standeth in opposition to the christian vertue of simplicity and sincerity whereof the Aposte speaks, 2. Cor. 1.12.
As to the rank and station of Hypocrisy among the vices, it Stands in opposition to the christian virtue of simplicity and sincerity whereof the Apost speaks, 2. Cor. 1.12.
For our rejoycing is this, the Testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisedom, we have had our conversation here in this world, and more abundantly toward you.
For our rejoicing is this, the Testimony of our conscience, that in simplicity and godly sincerity, not with fleshly Wisdom, we have had our Conversation Here in this world, and more abundantly towards you.
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From what hath bin said of Hypocrisie in general, we may adventure these two Conclusions. 1. That the subject matter of all Hypocrisie is an endeavouring to beguile the world into an erroneous opinion of oneself. 2. That the form and fashion of it, wherein it differs from other sorts of fraud, is the form of Godliness, the shape and colour of Vertue and Religion. Accordingly we may define it:
From what hath been said of Hypocrisy in general, we may adventure these two Conclusions. 1. That the Subject matter of all Hypocrisy is an endeavouring to beguile the world into an erroneous opinion of oneself. 2. That the from and fashion of it, wherein it differs from other sorts of fraud, is the from of Godliness, the shape and colour of Virtue and Religion. Accordingly we may define it:
Friendly Hypocrisie in Ordinary, is when we receive all common Civility and usual respects from men that have no kindness at all for us in their hearts,
Friendly Hypocrisy in Ordinary, is when we receive all Common Civility and usual respects from men that have no kindness At all for us in their hearts,
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It is Extraordinary, when we meet with a multitude of fair words and endearing protestations, with high and mighty compliments from persons no better disposed towards us, and perhaps worse than ordinary. So for Religious Hypocrisie.
It is Extraordinary, when we meet with a multitude of fair words and endearing protestations, with high and mighty compliments from Persons no better disposed towards us, and perhaps Worse than ordinary. So for Religious Hypocrisy.
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But neither could this be all the Hypocrisie of the Pharisees, forasmuch as the Sadduces or any other sort of men might be equally guilty of this Hypocrisie.
But neither could this be all the Hypocrisy of the Pharisees, forasmuch as the Sadducees or any other sort of men might be equally guilty of this Hypocrisy.
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Besides, there is no such danger of this Hypocrisie to others, as our Saviour implyes of the Leaven of the Pharisees by his earnest caution in the Text. There is indeed a great deal of danger in this Hypocrisie, to those persons that are guilty of it;
Beside, there is no such danger of this Hypocrisy to Others, as our Saviour Implies of the Leaven of the Pharisees by his earnest caution in the Text. There is indeed a great deal of danger in this Hypocrisy, to those Persons that Are guilty of it;
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and they will one day be convinced of it to their utmost peril, if they do not keep their hearts with all diligence, and endeavour to suit them to their pretences in things of this nature.
and they will one day be convinced of it to their utmost peril, if they do not keep their hearts with all diligence, and endeavour to suit them to their pretences in things of this nature.
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altho perhaps his heart does contradict it? But if he treat me with extraordinary endearment, with a burden of flattery and colloguing, which I can assign to no reasonable cause,
although perhaps his heart does contradict it? But if he Treat me with extraordinary endearment, with a burden of flattery and colloguing, which I can assign to no reasonable cause,
if a man act as they do, and as they require? If he does not mean as he pretends, who can tell that? The humane Laws can exact only outward complyance, they cannot search the heart.
if a man act as they do, and as they require? If he does not mean as he pretends, who can tell that? The humane Laws can exact only outward compliance, they cannot search the heart.
I conceiv this common sort, this religious Hypocrisie in Ordinary (as I call it) is not the Leaven of the Pharisees which our Saviour does so earnestly caution us to beware of.
I conceive this Common sort, this religious Hypocrisy in Ordinary (as I call it) is not the Leaven of the Pharisees which our Saviour does so earnestly caution us to beware of.
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But then there is religious Hypocrisie in Extraordinary, i. e. when men will not be content with those forms and measures of Public Devotion which the Laws and practice of the Church do direct,
But then there is religious Hypocrisy in Extraordinary, i. e. when men will not be content with those forms and measures of Public Devotion which the Laws and practice of the Church do Direct,
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This is religious Hypocrisie in Extraordinary, viz. an endeavouring to deceiv others into an erroneous opinion of oneself, by pretending more Religion and Piety towards God in the sight of men,
This is religious Hypocrisy in Extraordinary, viz. an endeavouring to deceive Others into an erroneous opinion of oneself, by pretending more Religion and Piety towards God in the sighed of men,
when they affect a singularity, pretending to transcendent and unusual measures of Devotion, and all this for the better effecting worldly ends and purposes, it is the grossest Hypocrisie, it is religious Hypocrisie in Extraordinary.
when they affect a singularity, pretending to transcendent and unusual measures of Devotion, and all this for the better effecting worldly ends and Purposes, it is the Grossest Hypocrisy, it is religious Hypocrisy in Extraordinary.
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This was the Hypocrisie of young Absolon, when he pretended a religious Vow to the Lord in Hebron, that he might steal away and engage the hearts of the people from his aged and indulgent father.
This was the Hypocrisy of young Absalom, when he pretended a religious Voelli to the Lord in Hebron, that he might steal away and engage the hearts of the people from his aged and indulgent father.
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This was the Hypocrisie of Jeroboam the son of Nebat, in setting up separate places of public worship at Dan and Bethel, upon pretence of easing the people;
This was the Hypocrisy of Jeroboam the son of Nebat, in setting up separate places of public worship At Dan and Bethel, upon pretence of easing the people;
and this was the Hypocrisie of Judas, when he grudged the expence of the precious oyntment on his Masters head, saying, To what purpose is this wast? for this oyntment might have bin sold for much, and given to the poor.
and this was the Hypocrisy of Judas, when he grudged the expense of the precious ointment on his Masters head, saying, To what purpose is this waste? for this ointment might have been sold for much, and given to the poor.
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They are these. 1. The Being and Original of their Sect. 2. A few of their most remarkable Opinions. 3. Their practical Excesses in matters of Religion.
They Are these. 1. The Being and Original of their Sect. 2. A few of their most remarkable Opinions. 3. Their practical Excesses in matters of Religion.
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And touching this, you shall understand how that anciently, before the time of the Maccabees, there were but two professed differences in Religion amongst the Jews:
And touching this, you shall understand how that anciently, before the time of the Maccabees, there were but two professed differences in Religion among the jews:
Concerning these Assideans, Scaliger informs us that they did sequester themselvs from worldly business, and of their own free accord devoted themselvs in an extraordinary manner to matters of Religion;
Concerning these Assideans, Scaliger informs us that they did sequester themselves from worldly business, and of their own free accord devoted themselves in an extraordinary manner to matters of Religion;
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and again upon their return, the sons of Jonadab renewed their former observations, and without restriction of them to their own family, admitted whomsoever would, into their Order;
and again upon their return, the Sons of Jonadab renewed their former observations, and without restriction of them to their own family, admitted whomsoever would, into their Order;
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As for the particular Rites and Characters of this Order, beside their continual attendance on holy duties, the Prophet mentions only abstinence from wine, at their first institution.
As for the particular Rites and Characters of this Order, beside their continual attendance on holy duties, the Prophet mentions only abstinence from wine, At their First Institution.
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and more than men were antecedently obliged to in point of salvation; whiles it was so esteemed, there hapned no Schism or Religious faction among the people;
and more than men were antecedently obliged to in point of salvation; while it was so esteemed, there happened no Schism or Religious faction among the people;
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counted still as brethrenss, and partakers of the same hope, tho these of the holy society were peculiarly reverenced for their self-denyal and Austerity.
counted still as brethrenss, and partakers of the same hope, though these of the holy society were peculiarly reverenced for their self-denial and Austerity.
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But after that they collected their Observations into a body, and Canons and Injunctions were made and engross'd in writing, there arose among these Assideans certain Dogmatists, persons that subdivided themselvs under a zealous persuasion for the necessity of their observations.
But After that they collected their Observations into a body, and Canonas and Injunctions were made and engrossed in writing, there arose among these Assideans certain Dogmatists, Persons that subdivided themselves under a zealous persuasion for the necessity of their observations.
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But not considering the ground and design of their first institution, and belike interpreting the Scripture according to them, they came at length to conceiv and teach them as the Oracles of God,
But not considering the ground and Design of their First Institution, and belike interpreting the Scripture according to them, they Come At length to conceive and teach them as the Oracles of God,
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namely, that they sprang out of the Society of the Assideans, and separated themselves upon a mistake of the Will-worship or voluntary services of that Order,
namely, that they sprang out of the Society of the Assideans, and separated themselves upon a mistake of the Will-worship or voluntary services of that Order,
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2. Let us enquire a little into one or two of the most eminent and peculiar Opinions of these Pharisees. 1. The first and fundamental opinions of the Religion of this Sect was concerning their Traditions.
2. Let us inquire a little into one or two of the most eminent and peculiar Opinions of these Pharisees. 1. The First and fundamental opinions of the Religion of this Sect was Concerning their Traditions.
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so also he delivered many things to the Fathers in the wilderness only by word of mouth, to the intent that they should convey them down to posterity from generation to generation;
so also he Delivered many things to the Father's in the Wilderness only by word of Mouth, to the intent that they should convey them down to posterity from generation to generation;
and those Traditions which were in request with the Pharisees, they asserted to be the very same received from Moses, and taught them with like Autority as the Scriptures;
and those Traditions which were in request with the Pharisees, they asserted to be the very same received from Moses, and taught them with like authority as the Scriptures;
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3. Let us now enquire how suitable to their principles their practical excesses in Religion were, whereby our Saviour does describe them as beguiling the people into an opinion of their extraordinary sanctity,
3. Let us now inquire how suitable to their principles their practical Excesses in Religion were, whereby our Saviour does describe them as beguiling the people into an opinion of their extraordinary sanctity,
But more especially we have a large Catalogue of them, Mat. 23. Where our Saviour observs, that they did bind heavy burdens and grievous to be born, i. e.
But more especially we have a large Catalogue of them, Mathew 23. Where our Saviour observs, that they did bind heavy burdens and grievous to be born, i. e.
They did pay a mighty respect and veneration to the memory of those holy men whom their forefathers had martyred, thereby to bear the world in hand themselvs were far from approving such bloody Tragedyes.
They did pay a mighty respect and veneration to the memory of those holy men whom their Forefathers had martyred, thereby to bear the world in hand themselves were Far from approving such bloody Tragedies.
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And they were exceeding shy of their company, for at another time they threw it out to the Disciples as a sin in our Saviour for being familiar with Publicans and sinners.
And they were exceeding shy of their company, for At Another time they threw it out to the Disciples as a since in our Saviour for being familiar with Publicans and Sinners.
This custom arose from a mean and vulgar understanding of that passage, Deut. 6.8. where upon recital of the Commandments, that God might insinuate into their hearts, and rivet them in their affections, that he might set forth how near and dear he would have the Observation of his Laws be unto them;
This custom arose from a mean and Vulgar understanding of that passage, Deuteronomy 6.8. where upon recital of the commandments, that God might insinuate into their hearts, and rivet them in their affections, that he might Set forth how near and dear he would have the Observation of his Laws be unto them;
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By the Borders of their garments, we understand those blew ribbands which they wore upon the fringes of their garments, as enjoyned, Num. 15.39. for a remembrance of all the Commandments of the Lord, and to do them.
By the Borders of their garments, we understand those blue ribbons which they wore upon the fringes of their garments, as enjoined, Num. 15.39. for a remembrance of all the commandments of the Lord, and to do them.
but that which our Saviour observes and censures in the Pharisces, was their excess in making their Phylacteries broader, and their borders larger than the common size, that so they might seem more religious than their neighbours.
but that which our Saviour observes and censures in the Pharisees, was their excess in making their Phylacteries Broader, and their borders larger than the Common size, that so they might seem more religious than their neighbours.
how that besides these direct ways of advancing themselvs in the repute of the credulous people, they had a notable oblique course, at which they were very dextrous, viz. by traducing and depretiating other men that should any way oppose or rival them.
how that beside these Direct ways of advancing themselves in the repute of the credulous people, they had a notable oblique course, At which they were very dextrous, viz. by traducing and depreciating other men that should any Way oppose or rival them.
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and the meekness and gentleness of his Carriage, was continually vilifyed and reproached by them. Somtimes they upbraided him with the meanness of his birth.
and the meekness and gentleness of his Carriage, was continually vilified and reproached by them. Sometimes they upbraided him with the meanness of his birth.
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Sometimes, for the freedom of his conversation, they traduced him as a Winebibber and a gluttou. For his divine power of healing and casting out Devils, they reviled him as a Magician. For his most useful and obliging demeanour toward all persons, they accused him of ambitious and seditious designs,
Sometime, for the freedom of his Conversation, they traduced him as a Winebibber and a gluttou. For his divine power of healing and casting out Devils, they reviled him as a Magician. For his most useful and obliging demeanour towards all Persons, they accused him of ambitious and seditious designs,
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From what hath bin said therefore concerning the Original, the Principles and Practices of the Religion of the Pharisees, it does plainly appear, that these Pharisees were a Sect of men who pretended to more piety and sanctity than the rest of their brethren the Jews;
From what hath been said Therefore Concerning the Original, the Principles and Practices of the Religion of the Pharisees, it does plainly appear, that these Pharisees were a Sect of men who pretended to more piety and sanctity than the rest of their brothers the jews;
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that they were the grossest Hypocrites, the vilest men under holy disguise, wolves in sheeps closthing, will sufficiently appear, upon comparison of their Moral actions with these Religious pretences, of the Substantials of their Religion with these Rituals of it;
that they were the Grossest Hypocrites, the Vilest men under holy disguise, wolves in Sheep closthing, will sufficiently appear, upon comparison of their Moral actions with these Religious pretences, of the Substantials of their Religion with these Rituals of it;
and upon some consideration of what uses they made of their doctrines, and how they improved the Advantages which by these means they had obtained over the minds of the people.
and upon Some consideration of what uses they made of their doctrines, and how they improved the Advantages which by these means they had obtained over the minds of the people.
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but to busy them at a distance, and to awe them from inspecting those that were the teaching and the ruling Elders of them? for they themselvs, did not trouble themselvs with those burdens;
but to busy them At a distance, and to awe them from inspecting those that were the teaching and the ruling Elders of them? for they themselves, did not trouble themselves with those burdens;
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Why did they take so much pains in making Proselytes, but that when they were made, they might manage them as they pleased, to the most vile and pernicious purposes? For they made them twofold more the children of Hell than themselvs.
Why did they take so much pains in making Proselytes, but that when they were made, they might manage them as they pleased, to the most vile and pernicious Purposes? For they made them twofold more the children of Hell than themselves.
and ablest dispensers of the mysteries of Religion, and to render Oaths useless as they saw occasion? Even about the most sacred and venerable things that ever were in the whole world, to oblige mankind one to another, these men could quibble and equivocate, to make them insignificant.
and Ablest dispensers of the Mysteres of Religion, and to render Oaths useless as they saw occasion? Even about the most sacred and venerable things that ever were in the Whole world, to oblige mankind one to Another, these men could quibble and equivocate, to make them insignificant.
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Why did they make their prayers so long, and chuse such places for uttering them, where they might be seen or heard of men, but that amusing people with the noise of their Devotion, they might the more solemnly and safely do what unrighteousness they pleased,
Why did they make their Prayers so long, and choose such places for uttering them, where they might be seen or herd of men, but that amusing people with the noise of their Devotion, they might the more solemnly and safely do what unrighteousness they pleased,
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but that they might amuse the world until an Opportunity should serve them to do the like and greater Villanyes? Indeed the Pharisees did talk much to this purpose:
but that they might amuse the world until an Opportunity should serve them to do the like and greater Villanyes? Indeed the Pharisees did talk much to this purpose:
If we had lived in those desperate times wherein our Fathers persecuted and destroyed so many good men, we would never have consented to their inhumane and barbarous usages, we would never have bin partakers with them in the blood of the Prophets.
If we had lived in those desperate times wherein our Father's persecuted and destroyed so many good men, we would never have consented to their inhumane and barbarous usages, we would never have been partakers with them in the blood of the prophets.
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and the salvation of mens precious souls! But what did our Saviour reply to this grave pretence? Mat. 23.31. Ye be witnesses against yourselvs, for that ye are the Children of those very men that killed the Prophets: i. e.
and the salvation of men's precious Souls! But what did our Saviour reply to this grave pretence? Mathew 23.31. You be Witnesses against yourselves, for that you Are the Children of those very men that killed the prophets: i. e.
but that by straining at gnats before folks, they might the better swallow Camels in secret? that by being so demure and critical upon the Stage, they might with less suspicion speak and act what they pleased behind the Curtain? as if all their Religion consisted in abstaining not from the evil it self,
but that by straining At gnats before folks, they might the better swallow Camels in secret? that by being so demure and critical upon the Stage, they might with less suspicion speak and act what they pleased behind the Curtain? as if all their Religion consisted in abstaining not from the evil it self,
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for that while they were so over-nice and formal about their little things, they omitted the weighty matters of the Law, viz. mercy, judgment, and faith.
for that while they were so overnice and formal about their little things, they omitted the weighty matters of the Law, viz. mercy, judgement, and faith.
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Upon this account they made their Prayers longer, and their Phylacteries broader, and their Borders larger, and their Fastings oftner, and their exclamations upon the evils of their times louder than other men.
Upon this account they made their Prayers longer, and their Phylacteries Broader, and their Borders larger, and their Fastings oftener, and their exclamations upon the evils of their times Louder than other men.
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when he would set forth the great severity of the Lord towards the naughty servant, he expresseth it thus, Mat. 24.51. He shall cut him in sunder, and appoint him his portion with Hypocrites:
when he would Set forth the great severity of the Lord towards the naughty servant, he Expresses it thus, Mathew 24.51. He shall Cut him in sunder, and appoint him his portion with Hypocrites:
then indeed meeting with a corrupt heart, with an heart exercised in Covetous designs, what will not such a heart undertake, to gain the world? But especially those arts and methods whereby men may make themselvs most effectually, and with least suspicion;
then indeed meeting with a corrupt heart, with an heart exercised in Covetous designs, what will not such a heart undertake, to gain the world? But especially those arts and methods whereby men may make themselves most effectually, and with least suspicion;
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But the more private and reserved, the more sly and silent the trade is, the more apt is it to lay asleep the Caution and Animosity and Adversity of the world,
But the more private and reserved, the more sly and silent the trade is, the more apt is it to lay asleep the Caution and Animosity and Adversity of the world,
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This is the danger of Pharisaism, to make men turn Hypocrites, and at some times more than others, according as the wind and tyde of the world shall favour it.
This is the danger of Pharisaism, to make men turn Hypocrites, and At Some times more than Others, according as the wind and tIED of the world shall favour it.
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If Pharisaism doth not so prevail, as it is unlikely it ever should at the first onset so possess the hearts of those that are ••••ured in the habits of grace,
If Pharisaism does not so prevail, as it is unlikely it ever should At the First onset so possess the hearts of those that Are ••••ured in the habits of grace,
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This easiness and Levity S. Paul chargeth upon two excellent men S. Peter and S. Barnabas, Gal. 2.12, 13. Peter withdrew and separated himself, being awed by them that were of the Circumcision;
This easiness and Levity S. Paul charges upon two excellent men S. Peter and S. Barnabas, Gal. 2.12, 13. Peter withdrew and separated himself, being awed by them that were of the Circumcision;
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But when matters of duty, the practical matters of Religion, besides the great number and nicety of the things, are not only made very mysterious and intricate in their nature,
But when matters of duty, the practical matters of Religion, beside the great number and nicety of the things, Are not only made very mysterious and intricate in their nature,
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And if they should any of them commit a fault, or omit some punctilio, or not beso demure and zealous as they prescribed, they could mightily exclaim upon the sin of it,
And if they should any of them commit a fault, or omit Some punctilio, or not beso demure and zealous as they prescribed, they could mightily exclaim upon the since of it,
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that so they might amuse and damp their spirits, and shackle their minds, and hold them in durance to the most intense observance of their superstitions.
that so they might amuse and damp their spirits, and shackle their minds, and hold them in durance to the most intense observance of their superstitions.
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For that they may do it, that they may be thus imperious and tyrannical over the Consciences of their weak Proselytes, both as to the quantum of their Impositions, to enjoyn as much;
For that they may do it, that they may be thus imperious and tyrannical over the Consciences of their weak Proselytes, both as to the quantum of their Impositions, to enjoin as much;
and also to their quality, to make them as mysterious and unintelligible as they please, is plain from the very nature and constitution of such a Religion;
and also to their quality, to make them as mysterious and unintelligible as they please, is plain from the very nature and constitution of such a Religion;
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For when men shall take it upon them to transcend the degrees of public Devotion and religious exercise which the Law and practice of the Church does direct and determine,
For when men shall take it upon them to transcend the Degrees of public Devotion and religious exercise which the Law and practice of the Church does Direct and determine,
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For the grand design of such men being to maintain themselvs in the public faith and esteem for the greatest zealots and Devoto's to Religion, it is their interest to hold up their profession to the strongest bent they are able;
For the grand Design of such men being to maintain themselves in the public faith and esteem for the greatest zealots and Devoto's to Religion, it is their Interest to hold up their profession to the Strongest bent they Are able;
Accordingly this sort of men have ever bin cautious of explaining themselvs, but have chosen for the most part to deliver their minds in dark sayings, in obscure and mystical, negative and indefinite Expressions;
Accordingly this sort of men have ever been cautious of explaining themselves, but have chosen for the most part to deliver their minds in dark sayings, in Obscure and mystical, negative and indefinite Expressions;
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And accordingly the Assembly of Divines, with M. Diodate, do interpret the fore-mentioned Scripture, which saith that the Pharisees made a Proselyte twofold more the Child of hell than themselvs, viz. that they made him more fiery and bitter against the Preachers,
And accordingly the Assembly of Divines, with M. Diodate, do interpret the forementioned Scripture, which Says that the Pharisees made a Proselyte twofold more the Child of hell than themselves, viz. that they made him more fiery and bitter against the Preachers,
as they think they can never do enough nor better than to promote it, so they are also commonly persuaded, it is most conducible to this great purpose, to vilify and mischief whatsoever stands in competition with it.
as they think they can never do enough nor better than to promote it, so they Are also commonly persuaded, it is most conducible to this great purpose, to vilify and mischief whatsoever Stands in competition with it.
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and those that can do nothing by force of argument, will therefore exert their zeal in noise and clamour, endeavouring to make up in spite and mischief to their Adversaries, what they want in wisedom.
and those that can do nothing by force of argument, will Therefore exert their zeal in noise and clamour, endeavouring to make up in spite and mischief to their Adversaries, what they want in Wisdom.
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Such is the influence which a false Religion, or a misunderstanding of the true Religion, hath upon the spirits of weak men that are passionately devoted to it.
Such is the influence which a false Religion, or a misunderstanding of the true Religion, hath upon the spirits of weak men that Are passionately devoted to it.
Such a Religion also as tends to perplex and distract the understandings of its Proselytes with the mysterious and boundless opinions and practices which it does hold forth and impose, seems to take the nearest course to fanaticism;
Such a Religion also as tends to perplex and distract the understandings of its Proselytes with the mysterious and boundless opinions and practices which it does hold forth and impose, seems to take the nearest course to fanaticism;
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So that if men were not naturally before of a peevish and melancholy constitution, the imbibing such a Religion were a likely Alterative for the purpose,
So that if men were not naturally before of a peevish and melancholy constitution, the imbibing such a Religion were a likely Alterative for the purpose,
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and rather than want, make occasion to fall out with them, if it be for nothing else but to give vent to their swelling passions and bewildred understandings.
and rather than want, make occasion to fallen out with them, if it be for nothing Else but to give vent to their swelling passion and bewildered understandings.
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and then by consequence teaches it to be the duty of all its professours to endeavour by all means the proselyting other men to their Religion, rather than let them perish:
and then by consequence Teaches it to be the duty of all its professors to endeavour by all means the proselyting other men to their Religion, rather than let them perish:
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Yet takes no care to determine a certain method for the work, but leaves the execution of so pious a pretence to the construction of the zealous undertaker, according to his uncertain genius, and favorable occasions.
Yet Takes no care to determine a certain method for the work, but leaves the execution of so pious a pretence to the construction of the zealous undertaker, according to his uncertain genius, and favourable occasions.
And where there is such a conjunction of peevish, angry, and zealous spirits, with the pretence of Religious necessity, it hath the most malevolent aspect of all;
And where there is such a conjunction of peevish, angry, and zealous spirits, with the pretence of Religious necessity, it hath the most malevolent aspect of all;
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there being none more mischievous, more furious and unaccountable in their carriage and proceedings, than such creatures inform'd and actuated by a pretended spirit of Religion:
there being none more mischievous, more furious and unaccountable in their carriage and proceedings, than such creatures informed and actuated by a pretended Spirit of Religion:
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Accordingly S. Paul doth characterize himself while he was a Pharisee, and lived after the strictest Sect of the Jewish Religion, a Pharisee, that he persecuted the way of Christ even to the death;
Accordingly S. Paul does characterise himself while he was a Pharisee, and lived After the Strictest Sect of the Jewish Religion, a Pharisee, that he persecuted the Way of christ even to the death;
that out of a zeal for God he became a blasphemer, a persecutour, and injurious. Whereby he plainly sheweth the spirit of Pharisaism to be a furious and fanatical spirit:
that out of a zeal for God he became a blasphemer, a persecutor, and injurious. Whereby he plainly shows the Spirit of Pharisaism to be a furious and fanatical Spirit:
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that the Proselytes, the weaker sort of the Pharisees, being hurried on with blind zeal, were more fierce and eager against the sincerity and preaching of the Gospel,
that the Proselytes, the Weaker sort of the Pharisees, being hurried on with blind zeal, were more fierce and eager against the sincerity and preaching of the Gospel,
But the rude, and most odious, and barbarous part, they committed mostly to the rash multitude to act, whom by their devices they had so incensed, that it is not to be expressed how fiery and fanatical they behaved themselvs against him.
But the rude, and most odious, and barbarous part, they committed mostly to the rash multitude to act, whom by their devices they had so incensed, that it is not to be expressed how fiery and fanatical they behaved themselves against him.
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and captivates their affections into an admiration of, and a submission to the doctrines and impostures of it, viz. that it is apt to entangle their souls in the snare of the Devil, by tending to distract their minds,
and captivates their affections into an admiration of, and a submission to the doctrines and Impostors of it, viz. that it is apt to entangle their Souls in the snare of the devil, by tending to distract their minds,
And in all likelihood, if they escape being thus ensnared, Pharisaism may corrupt them, and tempt them to turn Factours of the same Hypocrisie, upon worldly Considerations.
And in all likelihood, if they escape being thus Ensnared, Pharisaism may corrupt them, and tempt them to turn Factors of the same Hypocrisy, upon worldly Considerations.
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why then many of them may be tempted to turn Hypocrites, and after a while they have lived in the trade, rather than accuse themselvs of having bin sometime in so gross an errour by deserting, they will chuse to adhere to so worldly advantageous a Profession.
why then many of them may be tempted to turn Hypocrites, and After a while they have lived in the trade, rather than accuse themselves of having been sometime in so gross an error by deserting, they will choose to adhere to so worldly advantageous a Profession.
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Sirs, it was not onely once the famous disposition of the Athenians, that they loved to hear or to tell some new thing, but it is indeed in some measure the common disease of mankind, to admire and flock about any thing that is new and rare, that is beside the common course of nature,
Sirs, it was not only once the famous disposition of the Athenians, that they loved to hear or to tell Some new thing, but it is indeed in Some measure the Common disease of mankind, to admire and flock about any thing that is new and rare, that is beside the Common course of nature,
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He that will eminently exceed what the Laws do direct in the external exercises of Religion, and pretend more than the rest of his Neigbours usually do, why He is the man.
He that will eminently exceed what the Laws do Direct in the external exercises of Religion, and pretend more than the rest of his Neighbours usually do, why He is the man.
For as Leaven is of a very spreading and infectious nature, (a little Leaven leaveneth the whole lump) so it is a great deal of mischief which this Hypocrisie works upon the body of the people;
For as Leaven is of a very spreading and infectious nature, (a little Leaven leaveneth the Whole lump) so it is a great deal of mischief which this Hypocrisy works upon the body of the people;
and in process of time could make use of them to bring about the greatest villanyes that ever were acted under the Sun. Witness the great cry that was made against our Saviour to take away his life, notwithstanding all that Pilate himself could say in his behalf.
and in process of time could make use of them to bring about the greatest villanyes that ever were acted under the Sun. Witness the great cry that was made against our Saviour to take away his life, notwithstanding all that Pilate himself could say in his behalf.
it is to be noted, that our Saviour made it his business, and took a great deal of pains in his time to discover the Hypocrisie of the Pharisees unto the people,
it is to be noted, that our Saviour made it his business, and took a great deal of pains in his time to discover the Hypocrisy of the Pharisees unto the people,
They were carried away so much with this Religious dissimulation, that for all the good he did amongst them, they abated nothing in their clamour against him at his tryal.
They were carried away so much with this Religious dissimulation, that for all the good he did among them, they abated nothing in their clamour against him At his trial.
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yet they were not so ensnaring and dangerous to the people, as the Pharisees were. And now that I have endeavoured to clear up the nature of Hypocrisie in general,
yet they were not so ensnaring and dangerous to the people, as the Pharisees were. And now that I have endeavoured to clear up the nature of Hypocrisy in general,
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Several useful things might be gathered from it. I shall conclude what I have to say, under three common Heads. Viz. Instruction, Direction, and Exhortation.
Several useful things might be gathered from it. I shall conclude what I have to say, under three Common Heads. Viz. Instruction, Direction, and Exhortation.
If, for the sake of worldly advantage there be any endeavouring to deceive the world, by men that profess Christianity, into an opinion of their extraordinary sanctity, by pretending to more Religion than is required or usually practised.
If, for the sake of worldly advantage there be any endeavouring to deceive the world, by men that profess Christianity, into an opinion of their extraordinary sanctity, by pretending to more Religion than is required or usually practised.
and yet carry on wicked designs, and strengthen them thereby, we may conclude their religious zeal to be Pharisaism, and the pretenders great impostors.
and yet carry on wicked designs, and strengthen them thereby, we may conclude their religious zeal to be Pharisaism, and the pretenders great impostors.
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If any one should gainsay them, or not readily comply with their rigorous and demure Impostures, they could presently hit him in the teeth with this objection,
If any one should gainsay them, or not readily comply with their rigorous and demure Impostors, they could presently hit him in the teeth with this objection,
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So far should we be from thinking ourselvs capable of serving God too much in this real and substantial way, that our holy Master hath taught us the modesty after all we have done to conclude ourselvs but unprofitable servants.
So Far should we be from thinking ourselves capable of serving God too much in this real and substantial Way, that our holy Master hath taught us the modesty After all we have done to conclude ourselves but unprofitable Servants.
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But if they take the service of God in the most vulgar sense and acceptation of it, viz. as signifying the external exercises of Religious Worship and Veneration;
But if they take the service of God in the most Vulgar sense and acceptation of it, viz. as signifying the external exercises of Religious Worship and Veneration;
If by the length and fashion, and frequency of Prayer and praise, of hearing and reading of the Word, of Religious speech and gesture and demeanour towards God;
If by the length and fashion, and frequency of Prayer and praise, of hearing and reading of the Word, of Religious speech and gesture and demeanour towards God;
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as to render himself vain and ridiculous to all those that shall prudently observ him, and nauseous to that particular person with whom he would so fain endear himself.
as to render himself vain and ridiculous to all those that shall prudently observe him, and nauseous to that particular person with whom he would so fain endear himself.
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Otherwise why does our Saviour take such particular care about the outward shew and expression of our Devotion? why does he charge us to be observed of men, as little as may be in our almsgiving, praying and fasting & in particular,
Otherwise why does our Saviour take such particular care about the outward show and expression of our Devotion? why does he charge us to be observed of men, as little as may be in our almsgiving, praying and fasting & in particular,
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why does he forbid us to use many vain repetitions in our prayers, if the affections of nature were not prone to absurdities in these religious exercises? Besides,
why does he forbid us to use many vain repetitions in our Prayers, if the affections of nature were not prove to absurdities in these religious exercises? Beside,
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why does God himself so often upbraid his own people the Jews with the multitude of their sacrifices, and tell them these were not the things he so much lookt after;
why does God himself so often upbraid his own people the jews with the multitude of their Sacrifices, and tell them these were not the things he so much looked After;
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and seldom or never complains for the want of them? Nay, observ it when you will, you shall find that God is cautious of cherishing every plausible pretence of this nature;
and seldom or never complains for the want of them? Nay, observe it when you will, you shall find that God is cautious of cherishing every plausible pretence of this nature;
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and the world is full enough of dear-bought experience from all sorts of Religions, how that the chief pretenders to serve God in this kind and degree, have bin found to serv themselvs most,
and the world is full enough of dear-bought experience from all sorts of Religions, how that the chief pretenders to serve God in this kind and degree, have been found to serve themselves most,
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But then it may be question'd, Are all they Hypocrites who in their religious demeanour before men shall thus exceed the common rules and practice of the Church? God forbid any man should say or think so.
But then it may be questioned, are all they Hypocrites who in their religious demeanour before men shall thus exceed the Common rules and practice of the Church? God forbid any man should say or think so.
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and if any thing be fit to be said to him in such a taking, I hold nothing better than the Advice of our Saviour, Mat. 6.5, 6. When thou prayest, thou shalt not be as the Hypocrites,
and if any thing be fit to be said to him in such a taking, I hold nothing better than the advice of our Saviour, Mathew 6.5, 6. When thou Prayest, thou shalt not be as the Hypocrites,
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But thou, when thou prayest, enter into thy closet, and shut thy door, and pray to thy Father which is in secret. Alas poor man! thou meanest very well belike;
But thou, when thou Prayest, enter into thy closet, and shut thy door, and pray to thy Father which is in secret. Alas poor man! thou Meanest very well belike;
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It cannot be very comfortable to any wise and considering men, to be of such a Religion, to the Community whereof they cannot tell how to approve themselvs,
It cannot be very comfortable to any wise and considering men, to be of such a Religion, to the Community whereof they cannot tell how to approve themselves,
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And how will the Pharisee and all his kinred then look, when the vizor of their counterfeit sanctity shall be taken off? What confusion of face will then rife up in their countenance,
And how will the Pharisee and all his kindred then look, when the vizor of their counterfeit sanctity shall be taken off? What confusion of face will then rife up in their countenance,
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when they shall be surrounded with an infinite company of such glorious spectators, and no way lest to shift or hide themselvs any longer? If judgment begin at the house of God, where then shall these ungodly-Godly-sinners appear? They are left to the detestation of God,
when they shall be surrounded with an infinite company of such glorious spectators, and no Way lest to shift or hide themselves any longer? If judgement begin At the house of God, where then shall these ungodly-Godly-sinners appear? They Are left to the detestation of God,
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and supplicate from the very bottom of their souls, and cry, Lord, Lord, and then the Lord will not know them, but dismiss them with that deadful and cutting sentence;
and supplicate from the very bottom of their Souls, and cry, Lord, Lord, and then the Lord will not know them, but dismiss them with that deadful and cutting sentence;
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Wherefore, above all things, my brethren, let us hold the faith of Christ, and let us have our Conversation here in this world in simplicity and godly sincerity.
Wherefore, above all things, my brothers, let us hold the faith of christ, and let us have our Conversation Here in this world in simplicity and godly sincerity.
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And that we may avoid all suspicion of Pharisaism, and the danger of excess in Religious pretences both to ourselvs and others, our safe rule is to keep even with the known Laws and practice of the Church in public.
And that we may avoid all suspicion of Pharisaism, and the danger of excess in Religious pretences both to ourselves and Others, our safe Rule is to keep even with the known Laws and practice of the Church in public.
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but it does directly oppose the express will of our Saviour, the blessed Author of our Religion, who with the greatest care imaginable forbids us to resemble the Pharisees in these concerns,
but it does directly oppose the express will of our Saviour, the blessed Author of our Religion, who with the greatest care imaginable forbids us to resemble the Pharisees in these concerns,
To this purpose, we shall do well to remember how earnest our Saviour was to banish all ostentation from Religion, all vanity and levity from the Altar:
To this purpose, we shall do well to Remember how earnest our Saviour was to banish all ostentation from Religion, all vanity and levity from the Altar:
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Now it was a most obliging design of our Saviour in labouring thus to secure Religion from imposture, to rescue truth from the vulgar errours and the vain Traditions of men,
Now it was a most obliging Design of our Saviour in labouring thus to secure Religion from imposture, to rescue truth from the Vulgar errors and the vain Traditions of men,
and to fix such legible and lasting characters upon these things, as if we will but follow his directions, we may chuse whether ever we will cozen or be cozened by Pharisaism.
and to fix such legible and lasting characters upon these things, as if we will but follow his directions, we may choose whither ever we will cozen or be cozened by Pharisaism.
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It must needs therefore also in Conscience highly concern us that are Ministers of his Word to follow these steps, to pursue these candid endeavours of our most wise and holy Master, being of so great consequence to the souls of men.
It must needs Therefore also in Conscience highly concern us that Are Ministers of his Word to follow these steps, to pursue these candid endeavours of our most wise and holy Master, being of so great consequence to the Souls of men.
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We may easily see what it is he accounts most pernicious to the true Religion, namely the dark and mysterious representation of things that are pretended necessary to salvation.
We may Easily see what it is he accounts most pernicious to the true Religion, namely the dark and mysterious representation of things that Are pretended necessary to salvation.
We know also how apt people are to admire what they do not understand, and how fondly to be inflamed toward those things that are represented only at half lights,
We know also how apt people Are to admire what they do not understand, and how fondly to be inflamed towards those things that Are represented only At half lights,
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to assert and vindicate truth according to the naked simplicity of the Gospel; to disperse those clouds and mists which Pharisaism hath raised about it;
to assert and vindicate truth according to the naked simplicity of the Gospel; to disperse those Clouds and mists which Pharisaism hath raised about it;
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To represent all such things in Religion as gravely plain as is possible, is the way which our blessed Lord and Master hath chalked out unto us, for countermining and defeating Pharisaism.
To represent all such things in Religion as gravely plain as is possible, is the Way which our blessed Lord and Master hath chalked out unto us, for countermining and defeating Pharisaism.
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