THough I have design'd to be brief upon the ten Commandements, not handling them now, Ex Instituto, as they are set down by Moses, but Raptim, in a more large acceptation of them,
THough I have designed to be brief upon the ten commandments, not handling them now, Ex Instituto, as they Are Set down by Moses, but Raptim, in a more large acceptation of them,
which yet I did not so much as summarily dispatch, having spoken but half a word of the duty of Disciples to their Teacher (my own interest compel'd me to speak no more) and not half a syllable of the duty of the younger to the Aged, of the Instructed (any otherway) to the Cousellour, of the scholar (that peculiar way) to the Master; (want of time infoc't me not to speak of these at at all) all of these, He that is the School-master. He that gives Counsel, and he that is the Aged man, being comprehended under the notion of Father, and a several respective Honour being due to the several kinds of Fatherhood in each of these;
which yet I did not so much as summarily dispatch, having spoken but half a word of the duty of Disciples to their Teacher (my own Interest compelled me to speak no more) and not half a syllable of the duty of the younger to the Aged, of the Instructed (any otherways) to the Counsellor, of the scholar (that peculiar Way) to the Master; (want of time infoced me not to speak of these At At all) all of these, He that is the Schoolmaster. He that gives Counsel, and he that is the Aged man, being comprehended under the notion of Father, and a several respective Honour being due to the several Kinds of Fatherhood in each of these;
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yet, at this time, I shall intirely insist upon this one short text, and large Command, Thou shalt not kill; Providence having so order'd it, that this Prophibition is next to be spoken of, on this very day, on which Authority has appointed those to be releiv'd by the collection of your liberality, who so miserably suffer by the barbarous inhumane breach of this sixth Commandement, in all the branches of it,
yet, At this time, I shall entirely insist upon this one short text, and large Command, Thou shalt not kill; Providence having so ordered it, that this Prophibition is next to be spoken of, on this very day, on which authority has appointed those to be relieved by the collection of your liberality, who so miserably suffer by the barbarous inhumane breach of this sixth Commandment, in all the branches of it,
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All those several branches I shall briefly enquire into, and make them the Division of my Text, that when you have seen how disobedient and Rebellious to God it is, to inflict all these degrees of sufferings,
All those several branches I shall briefly inquire into, and make them the Division of my Text, that when you have seen how disobedient and Rebellious to God it is, to inflict all these Degrees of sufferings,
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how sad, and greivous, how wretched, and almost insupportable it is for man to endure them all, your hearts may be the more enlarged to supply their needs,
how sad, and grievous, how wretched, and almost insupportable it is for man to endure them all, your hearts may be the more enlarged to supply their needs,
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both, least this excuse may be pretended where Really it is not, and beeause a better Christian has well taught me that a good perfect Christian, out of the abundance of Christ Commanded Charity, will rather Die then Kill; and,
both, lest this excuse may be pretended where Really it is not, and Because a better Christian has well taught me that a good perfect Christian, out of the abundance of christ Commanded Charity, will rather Die then Kill; and,
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and, therefore too, must the unworthily, the illegally be interpreted of the Prohibition in this Text, those many other plaine and evident Texts in Scripture giving light and lustre thus to expound this.
and, Therefore too, must the unworthily, the illegally be interpreted of the Prohibition in this Text, those many other plain and evident Texts in Scripture giving Light and lustre thus to expound this.
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for, though it be a Pope, who is Bishop of Rome, and, perhaps, supreme There in Cathedra non-Catholica, yet Rome is not Savoy; though it be a Duke, who, perhaps, is Prince and Cheife in Savoy, yet Savoy is not England; and the Pope has no more Power to Massacre There, or the Duke Here, then a Private man has power to do it, either here, or there;
for, though it be a Pope, who is Bishop of Rome, and, perhaps, supreme There in Cathedra non-Catholica, yet Room is not Savoy; though it be a Duke, who, perhaps, is Prince and Chief in Savoy, yet Savoy is not England; and the Pope has no more Power to Massacre There, or the Duke Here, then a Private man has power to do it, either Here, or there;
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and that, because, be he Pope, or be he Duke, as great as he is at Home, where he Raigns, yet out of his Jurisdiction he is but a Private man Abroade: nay, let me say it,
and that, Because, be he Pope, or be he Duke, as great as he is At Home, where he Raigns, yet out of his Jurisdiction he is but a Private man Abroad: nay, let me say it,
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and whenever they shall do so, God in his mercy preserve us from their malice, that neither they may be so outragious, to Massacre any of the people of God in this Land,
and whenever they shall do so, God in his mercy preserve us from their malice, that neither they may be so outrageous, to Massacre any of the people of God in this Land,
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as to beleive they have any power and Right to do it, to break this Command of God, Thou, thou that hast no title at all to this Nation, Thou shalt not Kill here.
as to believe they have any power and Right to do it, to break this Command of God, Thou, thou that hast no title At all to this nation, Thou shalt not Kill Here.
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Nay, any the greatest Potentates, in any their own Dominions, have not any the least power, (power I mean of Right, though they have of Force ) to take away the life of any their meanest subject,
Nay, any the greatest Potentates, in any their own Dominions, have not any the least power, (power I mean of Right, though they have of Force) to take away the life of any their Meanest Subject,
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much lesse upon their own meer Arbitrarinesse, to slay some Thousands upon the Spot, and to drive out other Thousands upthe Mountaines; this is such a spot, which they will never be able to wipe off from their bloody soules,
much less upon their own mere Arbitrariness, to slay Some Thousands upon the Spot, and to drive out other Thousands upthe Mountains; this is such a spot, which they will never be able to wipe off from their bloody Souls,
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Against all such Exorbitancies, and irregular Illegal Cruelties, even of the Greatest, this Text stands in full force, thou (thou, O mighty man, who boastest thy self in mischief ) shalt not Kill;
Against all such Extravagancies, and irregular Illegal Cruelties, even of the Greatest, this Text Stands in full force, thou (thou, Oh mighty man, who boastest thy self in mischief) shalt not Kill;
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what ailed ye, ye mighty men, that of late ye made the poor Protestants to flie? ye inferiour Souldiers, that ye drave them back? ye Great persons, that ye skipped over them like Rams,
what ailed you, you mighty men, that of late you made the poor Protestants to fly? you inferior Soldiers, that you drave them back? you Great Persons, that you skipped over them like Rams,
and ye little ones, like lambs? Tremble, all of you, at the presence of the Lord, at the presence of this command of the God of Jacob, Thou shalt not kill;
and you little ones, like Lambs? Tremble, all of you, At the presence of the Lord, At the presence of this command of the God of Jacob, Thou shalt not kill;
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Tempt us not by any more of these savagenesses to apply that prophesie of Christ to you, The time Commeth, that whoso killeth you, will think that he doth God service, Ioh. 16.2. 'Tis necessary that all Christs prophesies Come to passe, but woe to that man by whom they thus come;
Tempt us not by any more of these savagenesses to apply that prophesy of christ to you, The time Comes, that whoso kills you, will think that he does God service, John 16.2. It's necessary that all Christ prophecies Come to pass, but woe to that man by whom they thus come;
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alas, then, the dissemination of their Errours would be prevented) that they would, as Christ did, say plainly, It is I, and not put off their own name,
alas, then, the dissemination of their Errors would be prevented) that they would, as christ did, say plainly, It is I, and not put off their own name,
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and put on another, not put off the Priests Coat, and put on the souldiers, not pretend one false Religion, that they may introduce another false Religion,
and put on Another, not put off the Priests Coat, and put on the Soldiers, not pretend one false Religion, that they may introduce Another false Religion,
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smite, and kill, for Pay, and under Command? will there, because of this, be a Conspiracy amongst their very Prophets, divining lyes, unto them? will they,
smite, and kill, for Pay, and under Command? will there, Because of this, be a conspiracy among their very prophets, divining lies, unto them? will they,
By this time it appeares, if Great ones, without their own precincts, or within them, have no priviledge, Papal or Dukal, no Prerogative Royal, to set themselves above the commands of that greater God who is higher then they, much more does this Text lay an Incruental obligation, a bond of peace upon all subject people, upon all private persons, in their Townes, and Nations, and Travels.
By this time it appears, if Great ones, without their own precincts, or within them, have no privilege, Papal or Dukal, no Prerogative Royal, to Set themselves above the commands of that greater God who is higher then they, much more does this Text lay an Incruental obligation, a bound of peace upon all Subject people, upon all private Persons, in their Towns, and nations, and Travels.
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In favour to Meak capacities, (and many such there are amongst Vulgar Subjects) it is not said, thou shalt not kill thy Brother, lest they might be misperswaded of the lawfulnesse to kill an Egyptian, quà such;
In favour to Meak capacities, (and many such there Are among vulgar Subject's) it is not said, thou shalt not kill thy Brother, lest they might be misperswaded of the lawfulness to kill an Egyptian, quà such;
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to slay him that is of a different perswasion, of a Religion thwarting theirs, as not being a Brother to them in the same Faith of Christ: let Rome be as seduc'd,
to slay him that is of a different persuasion, of a Religion thwarting theirs, as not being a Brother to them in the same Faith of christ: let Rome be as seduced,
as she is willing to be, I would rather, were it possible, a Papist should take away a hundred lives from me, all but (what is impossible) the life eternal, then that I should take away his one life from him, upon that shadow of reason (for, it is too dark to appear to be reason) because he is a Papist; what if he misbelieves he may do this to me? shall I, who disprove,
as she is willing to be, I would rather, were it possible, a Papist should take away a hundred lives from me, all but (what is impossible) the life Eternal, then that I should take away his one life from him, upon that shadow of reason (for, it is too dark to appear to be reason) Because he is a Papist; what if he misbelieves he may do this to me? shall I, who disprove,
And yet, had it been written, in this very Text, thou shalt not kill thy Brother, S. Austin would somewhere, have told thee the due extent of this command he would have given thee to understand, that not only the Romanist, but the very Turke is thy Brother (and if so, a Protestant, sure, is a Brother to the Romanist,
And yet, had it been written, in this very Text, thou shalt not kill thy Brother, S. Austin would somewhere, have told thee the due extent of this command he would have given thee to understand, that not only the Romanist, but the very Turk is thy Brother (and if so, a Protestant, sure, is a Brother to the Romanist,
and should not be, as some of them would make him, only a Brother in bloody when he saies, that Adam and Eve are the Parents of us all, and we all, in them, are Brethren.
and should not be, as Some of them would make him, only a Brother in bloody when he Says, that Adam and Eve Are the Parents of us all, and we all, in them, Are Brothers.
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It is not said, Thou shalt not kill thy Neighbour, lest some shallow conceptions, should thence extort a bloody doctrine, that they might, Deo non obstante, nay, perhaps further yet, NONLATINALPHABET, with Gods own leave, slay a Forrainer; And yet, the same S. Austm, who is sibi constans, will, elsewhere, tell thee, Homo Homini proximus, that every one man is neighbour to every other man,
It is not said, Thou shalt not kill thy Neighbour, lest Some shallow conceptions, should thence extort a bloody Doctrine, that they might, God non Obstacle, nay, perhaps further yet,, with God's own leave, slay a Foreigner; And yet, the same S. Austin, who is sibi constans, will, elsewhere, tell thee, Homo Homini Proximus, that every one man is neighbour to every other man,
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which thinkest thou of these three was neighbour to him that fell among thieves? Luke 10 36. and he, who thus fell, he, to whom one of the three shew'd himself a neighbour,
which Thinkest thou of these three was neighbour to him that fell among thieves? Luke 10 36. and he, who thus fell, he, to whom one of the three showed himself a neighbour,
Nay, 'tis not said, thou shalt not kill thy enemy (thy enemy) lest some desperate zelot might thereupon undertake to kill Gods, though he spar'd his own enemy;
Nay, it's not said, thou shalt not kill thy enemy (thy enemy) lest Some desperate zealot might thereupon undertake to kill God's, though he spared his own enemy;
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and yet does not David say, Do not I hate them, O Lord, that hate thee? and am not I grieved with those, that rise up against thee? I hate them with a perfect hatred, I count th•m mine enemies. Psa. 139.21.22. the enemies of God, are to be esteem'd the enemies of the Disciples of God too;
and yet does not David say, Do not I hate them, Oh Lord, that hate thee? and am not I grieved with those, that rise up against thee? I hate them with a perfect hatred, I count th•m mine enemies. Psa. 139.21.22. the enemies of God, Are to be esteemed the enemies of the Disciples of God too;
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as it sounds in the Hebrew, and as Doway her self translates it, from Bloods, from the massacring of many, Psal. 51.14. NONLATINALPHABET, you must indeed hate them who hate God;
as it sounds in the Hebrew, and as Doway her self translates it, from Bloods, from the massacring of many, Psalm 51.14., you must indeed hate them who hate God;
but then, he will presently bound your hatred, the Remainder of your wrath he will restrain, he will tye up your hands behinde you, NONLATINALPHABET, you must not so much as smite an enemy, though of Gods;
but then, he will presently bound your hatred, the Remainder of your wrath he will restrain, he will tie up your hands behind you,, you must not so much as smite an enemy, though of God's;
if they are of your Acquaintance and Neighbourhood, not from preaching to them, if they are of your Parish; Inclusively even to this last purpose, does it follow in that grave Religious Father (if that word be not dislik't by those, who are unwilling to be Sons ) NONLATINALPHABET, you must Admonish them of their ill manners,
if they Are of your Acquaintance and Neighbourhood, not from preaching to them, if they Are of your Parish; Inclusively even to this last purpose, does it follow in that grave Religious Father (if that word be not disliked by those, who Are unwilling to be Sons), you must Admonish them of their ill manners,
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And did not this After-runner of Christ, learn this Demeanour, think you, from Christs fore-runner? John the Baptist preacht Mat, 3.1. the subject of his Sermon was Repentance, v. 2. when the Pharisees and Sadducees came to him, though he knew them to be what he call'd them, a Generation of Vipers, v. 7. yet he did not un-Church them for all that, he did not Excommunicate them from his Congregation, he renew'd his Sermon and preacht even to them also, on the same subject;
And did not this After-runner of christ, Learn this Demeanour, think you, from Christ forerunner? John the Baptist preached Mathew, 3.1. the Subject of his Sermon was Repentance, v. 2. when the Pharisees and Sadducees Come to him, though he knew them to be what he called them, a Generation of Vipers, v. 7. yet he did not un-Church them for all that, he did not Excommunicate them from his Congregation, he renewed his Sermon and preached even to them also, on the same Subject;
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an example high enough to follow) bring forth therefore fruits meet for repentance, v. 8. I will not now aske, Are those, who are separated from, more Hypocritical then the Pharisees? do not others more loudly pretend to Holynesse then they? are those, who are separated from, more Heretical then the Sadducees? do not others more boldly deny the Resurrection then they? this I wil not aske;
an Exampl high enough to follow) bring forth Therefore fruits meet for Repentance, v. 8. I will not now ask, are those, who Are separated from, more Hypocritical then the Pharisees? do not Others more loudly pretend to Holiness then they? Are those, who Are separated from, more Heretical then the Sadducees? do not Others more boldly deny the Resurrection then they? this I will not ask;
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And is not all this instead of Stabbing him to the heart, a nobler, a worthier, a more generous, a more Christian carriage towards an enemy? is not this the Perfection of Hatred? nay, is not this the perfection of that love, which Christ himself enjoyns towards enemies, Love them, Blesse them, Do good to them, Pray for them, Mat. 5.44.
And is not all this instead of Stabbing him to the heart, a Nobler, a Worthier, a more generous, a more Christian carriage towards an enemy? is not this the Perfection of Hatred? nay, is not this the perfection of that love, which christ himself enjoins towards enemies, Love them, Bless them, Do good to them, Pray for them, Mathew 5.44.
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Hence, it easily appears, that though it had been said, thou shalt not kill thy Brother, thy Neighbour, thy Enemy, no private man of what Nation or language soever has any excuse whereby to palliate his spleen of killing another Private man, much lesse of assassinating a Publick person;
Hence, it Easily appears, that though it had been said, thou shalt not kill thy Brother, thy Neighbour, thy Enemy, no private man of what nation or language soever has any excuse whereby to palliate his spleen of killing Another Private man, much less of assassinating a Public person;
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and that too, because of the immediate subnexion of this command, to that of Honouring thy father, (which if it be not the very next here in Exodus, as some contend, who follow the Greek coppies, which place the Commandement concerning Adultery betwixt that of Parents, and murther, yet those very Greek coppies, in the book of Deuteronomy place that Commandement which forbids murther, before that which forbids Adultery; as also the Hebrew in both those books) and hence, it much more appears, that this may not be done by any Private man,
and that too, Because of the immediate subnexion of this command, to that of Honouring thy father, (which if it be not the very next hear in Exodus, as Some contend, who follow the Greek copies, which place the Commandment Concerning Adultery betwixt that of Parents, and murder, yet those very Greek copies, in the book of Deuteronomy place that Commandment which forbids murder, before that which forbids Adultery; as also the Hebrew in both those books) and hence, it much more appears, that this may not be done by any Private man,
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because the Prohibition is Absolute, unlimited, nothing else but Thou shalt not Kill. We have seen the extent and latitude of this killing, how universally it is forbid;
Because the Prohibition is Absolute, unlimited, nothing Else but Thou shalt not Kill. We have seen the extent and latitude of this killing, how universally it is forbid;
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Though it might be enough, to testifie the iniquity of it, that, not to do it, is a moral law, written in the very heart of man, by the finger of God himself;
Though it might be enough, to testify the iniquity of it, that, not to do it, is a moral law, written in the very heart of man, by the finger of God himself;
yet, to how much higher pitch and degree is this transgression inhanc't and elevated, in that this command, which was before a command of God, is once again a command of his, written by himself, in a Table of Stone!
yet, to how much higher pitch and degree is this Transgression enhanced and elevated, in that this command, which was before a command of God, is once again a command of his, written by himself, in a Table of Stone!
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This indeed is too much the fault of worldly-wise mankind, to measure good or bad, either by their own warinesse or indiscretion, and not to impute it to the Performance or violation of the command of God, either positive or Negative;
This indeed is too much the fault of worldly-wise mankind, to measure good or bad, either by their own wariness or indiscretion, and not to impute it to the Performance or violation of the command of God, either positive or Negative;
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and unto God the things which are Gods, that thou shouldst therefore send the soul of man, which is the Image of God, to the God of that soul, the father of spirits, from off the point of thy sword.
and unto God the things which Are God's, that thou Shouldst Therefore send the soul of man, which is the Image of God, to the God of that soul, the father of spirits, from off the point of thy sword.
This, at large, may sufficiently implead the murtherer of guilt, unlesse (if it may not be accounted too curious a search) we raise the guilt higher then all this, from the practise of those female-murtherers, who destroy the un-born Infants which are yet in their womb;
This, At large, may sufficiently implead the murderer of guilt, unless (if it may not be accounted too curious a search) we raise the guilt higher then all this, from the practice of those female-murtherers, who destroy the unborn Infants which Are yet in their womb;
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and thereby, what they can, kill body and soul too, (I fear, their own) by hindring them from the benefit of baptisme, who themselves will be more asham'd of their spurious child,
and thereby, what they can, kill body and soul too, (I Fear, their own) by hindering them from the benefit of Baptism, who themselves will be more ashamed of their spurious child,
and the Adversaries fire, the childe was thrust back with a spiteful spear into the flame that it might dye the second death, because it was Baptiz'd only with fire: Deus, posthac, meliora. Here is sin upon sin;
and the Adversaries fire, the child was thrust back with a spiteful spear into the flame that it might die the second death, Because it was Baptized only with fire: Deus, posthac, Meliora. Here is since upon since;
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and what excuse, what cloak for any of these? what Apology can any red murtherer make for himself? 'tis not enough, that when he dyes for killing, he shall perhaps, have a red name in the Callender:
and what excuse, what cloak for any of these? what Apology can any read murderer make for himself? it's not enough, that when he dies for killing, he shall perhaps, have a read name in the Callander:
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That, which a Philosopher of the Garamants said (like a Philosopher ) boldly enough to Alexander when he came to Conquer them, were there truth in it, would never bear him out, If thou couldst by thy bloody Victories, enjoy their lives, whom thou killest, to prolong thy own,
That, which a Philosopher of the Garamants said (like a Philosopher) boldly enough to Alexander when he Come to Conquer them, were there truth in it, would never bear him out, If thou Couldst by thy bloody Victories, enjoy their lives, whom thou Killest, to prolong thy own,
as thou dost inherit their goods to augment thy Revenue, it were more tolerable, though not at all, because still wicked; Vivitur ex Rapto would be a sin, were it to live another mans life, which himself might live;
as thou dost inherit their goods to augment thy Revenue, it were more tolerable, though not At all, Because still wicked; Vivitur ex Rapto would be a since, were it to live Another men life, which himself might live;
they were labourers together in the Vineyard of Christ, and the soul when she is got up to the heaven of Christ, does almost suspect her self of guilty Injustice, even in that most unsinful place, because she alone Reapes all the Joy which her body Sowing in tears helpt her to climb up unto;
they were labourers together in the Vineyard of christ, and the soul when she is god up to the heaven of christ, does almost suspect her self of guilty Injustice, even in that most unsinful place, Because she alone Reaps all the Joy which her body Sowing in tears helped her to climb up unto;
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though it was the soul that believed, yet, that un-lipt soul does now of herself confesse, that when she was on earth, she confessed with her mouth unto Salvation;
though it was the soul that believed, yet, that un-lipt soul does now of herself confess, that when she was on earth, she confessed with her Mouth unto Salvation;
The love of these is so inseparable each to other, even when themselves are separated, each from other, that some will needs fancy this to be the reason,
The love of these is so inseparable each to other, even when themselves Are separated, each from other, that Some will needs fancy this to be the reason,
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This, though it be pretended from Natural reason, yet because I finde it in the writings of a learned person of Quality of the Romish perswasion, who is yet alive (and long may he be so, not to draw any to the Errours of his, with how pious a minde soever, but himself again to return to the truth of our Church) and because I suspect, it may be a snary foundation, upon which to erect another snare of Purgatory, I shall therefore indeavour modestly, to refute this opinion,
This, though it be pretended from Natural reason, yet Because I find it in the writings of a learned person of Quality of the Romish persuasion, who is yet alive (and long may he be so, not to draw any to the Errors of his, with how pious a mind soever, but himself again to return to the truth of our Church) and Because I suspect, it may be a snary Foundation, upon which to erect Another snare of Purgatory, I shall Therefore endeavour modestly, to refute this opinion,
Is not the departed soul immediately (for, what can stop the passages of a spirit, in Heaven, or Hell? or (as some dream) in Purgatory? if in heaven, it there knows so much of the will of God, that it will not dare to offer a Reentry into its body, before the general resurrection;
Is not the departed soul immediately (for, what can stop the passages of a Spirit, in Heaven, or Hell? or (as Some dream) in Purgatory? if in heaven, it there knows so much of the will of God, that it will not Dare to offer a Reentry into its body, before the general resurrection;
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if in hell, it is there so sensible of its already torments, and so jealous of more additional torments by such a re-union, that it will never be so self-malicious,
if in hell, it is there so sensible of its already torments, and so jealous of more additional torments by such a reunion, that it will never be so self-malicious,
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may not the Devil himself, by the appointment of God himself, be the instrument of Gods justice, though he only designs mans ruine, in causing the blood to break forth, to the discovery and execution of the murtherer? we know, by Gallows - Confessions,
may not the devil himself, by the appointment of God himself, be the Instrument of God's Justice, though he only designs men ruin, in causing the blood to break forth, to the discovery and execution of the murderer? we know, by Gallows - Confessions,
This I insist upon because it pretends a general truth, (though it failes in the particular Application) that the soul loves the body (whether in the body,
This I insist upon Because it pretends a general truth, (though it fails in the particular Application) that the soul loves the body (whither in the body,
the Italian saies well, There must be a great grief in any death (much more in such a violent unwilling death) in that a very great sin is the cause of every death;
the Italian Says well, There must be a great grief in any death (much more in such a violent unwilling death) in that a very great since is the cause of every death;
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give me leave to confirm this by a religiously subtle observation of a piously learned Prelate of our Church (who was twice a father to my self, Natural,
give me leave to confirm this by a religiously subtle observation of a piously learned Prelate of our Church (who was twice a father to my self, Natural,
she tells Satan, (and she could not tell a lye, before she fell) God hath said ye shall not touch the tree, Gen. 3.3. and yet God only said Thou shalt not eat of it, Gen. 2.17. yet because touching must go before eating as the Preparation to it, to touch was forbid by God when he forbad to eat.
she tells Satan, (and she could not tell a lie, before she fell) God hath said you shall not touch the tree, Gen. 3.3. and yet God only said Thou shalt not eat of it, Gen. 2.17. yet Because touching must go before eating as the Preparation to it, to touch was forbid by God when he forbade to eat.
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and then presently expounds it, thou shalt not be Angry, not say Racha, not Fool unto thy Brother v. 22. By this Authority we must also exclude Surfeiting and Drunkenesse and Effeminacy, which fore-run Dropsies,
and then presently expounds it, thou shalt not be Angry, not say Racha, not Fool unto thy Brother v. 22. By this authority we must also exclude Surfeiting and drunkenness and Effeminacy, which forerun Dropsies,
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in a word, every sin is the bane of mans spirit, and the Banisher of Gods, and we must practise all the contrary vertues, live temperately to our selves, peaceably and Charitably with all men, defend as occasion serves, the reputation, livelihood, life of our Neighbour:
in a word, every since is the bane of men Spirit, and the Banisher of God's, and we must practise all the contrary Virtues, live temperately to our selves, peaceably and Charitably with all men, defend as occasion serves, the reputation, livelihood, life of our Neighbour:
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I preach it now, and we must all practise it anon, in our several contributions to those poor Protestants, who so much need to be succour'd by us, against those who strive one way more to break this sixth Commandement, by starving them to death.
I preach it now, and we must all practise it anon, in our several contributions to those poor Protestants, who so much need to be succored by us, against those who strive one Way more to break this sixth Commandment, by starving them to death.
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God by his wisedome teach us, and by his grace help us, to avoid those and all other sins, to perform these and all other vertues, that we may be blessed here on Earth, in the Integrity of Conscience, to our satisfaction,
God by his Wisdom teach us, and by his grace help us, to avoid those and all other Sins, to perform these and all other Virtues, that we may be blessed Here on Earth, in the Integrity of Conscience, to our satisfaction,
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