Christ crucified, or, The doctrine of the Gospel asserted against Pelagian and Socinian errours revived under the notion of new lights : wherein also the original, occasion and progress of errours are set down : and admonitions directed both to them that stand fast in the faith and to those that are fallen from it : unto which are added three sermons ... / by Paul Lathom.
and partly by the proness of Impostors, to affix the hand and seal of Conscience, to their counterfeit Forgeries; together with the readiness of men of good meanings, but ordinary understandings, to yield obedience to those delusions that come authorized with this Name.
and partly by the proneness of Impostors, to affix the hand and seal of Conscience, to their counterfeit Forgeries; together with the readiness of men of good meanings, but ordinary understandings, to yield Obedience to those delusions that come authorized with this Name.
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So it was a great happiness to man, when this great Court of Conscience was setled in due order, and is now as great a misery since it is become so many wayes corrupted.
So it was a great happiness to man, when this great Court of Conscience was settled in due order, and is now as great a misery since it is become so many ways corrupted.
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Look how beautiful and lovely is the face of a well-ordered State, where the Prince commands with singular Wisdom and Justice, and the Subjects yield Obedience with due Loyalty and Humility; so amiable a piece was the Soul of man,
Look how beautiful and lovely is the face of a well-ordered State, where the Prince commands with singular Wisdom and justice, and the Subject's yield obedience with due Loyalty and Humility; so amiable a piece was the Soul of man,
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when either Tyranny, or Folly do usurp the place of Soveraignty; or else Faction, and Rebellion take place of that Loyalty, and Dutifulness that should be in those that are subject:
when either Tyranny, or Folly do usurp the place of Sovereignty; or Else Faction, and Rebellion take place of that Loyalty, and Dutifulness that should be in those that Are Subject:
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Whether of these two, the weakness of the Commanding, or the disorder of the Obeying Faculties of mans soul, be of greater mischief both to our own selves in particular, and also to the Community;
Whither of these two, the weakness of the Commanding, or the disorder of the Obeying Faculties of men soul, be of greater mischief both to our own selves in particular, and also to the Community;
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So in the Soul, an error in these leading Faculties hath a very pernicious Influence upon the Will and Affections, to the depraving and debauching of them.
So in the Soul, an error in these leading Faculties hath a very pernicious Influence upon the Will and Affections, to the depraving and debauching of them.
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and to an impetuous prosecuting of that which is evil, because their own mistakes and delusions do represent it as good; and thereby offer great violence to a good Conscience,
and to an impetuous prosecuting of that which is evil, Because their own mistakes and delusions do represent it as good; and thereby offer great violence to a good Conscience,
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It may therefore be of very good use, to obviate this Distemper of mens minds, which is both Dangerous and Epidemical, by shewing them the causes of this disease,
It may Therefore be of very good use, to obviate this Distemper of men's minds, which is both Dangerous and Epidemical, by showing them the Causes of this disease,
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so it will be very properly grounded upon the words I have read unto you, which shew us the confession of the Apostle Paul, concerning his former condition, that he had been so far misguided in his Conscience, that he verily thought with himself, that he ought (or was bound in conscience) to do many things contrary to the Name of Jesus of Nazareth.
so it will be very properly grounded upon the words I have read unto you, which show us the Confessi of the Apostle Paul, Concerning his former condition, that he had been so Far misguided in his Conscience, that he verily Thought with himself, that he ought (or was bound in conscience) to do many things contrary to the Name of jesus of Nazareth.
Which words are part of the Apostle Paul his Apologetical speech, before Agrippa and Festus ▪ This Appearance is reckoned by those that are skilful in Chronology, to have been in the 57th year of our Saviour,
Which words Are part of the Apostle Paul his Apologetical speech, before Agrippa and Festus ▪ This Appearance is reckoned by those that Are skilful in Chronology, to have been in the 57th year of our Saviour,
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and in the second year of Nero 's reign, before the time that his rage against the Christians carried him forward so far as to wash his hands in their blood.
and in the second year of Nero is Reign, before the time that his rage against the Christians carried him forward so Far as to wash his hands in their blood.
Claudius, indeed had set out a Decree to banish all Jews from Rome, of which we read, Act 18.2 and thereupon Aquila, & Priscilla Christian Jews, among the rest were forced to come out of Italy. But this Edict did not concern them,
Claudius, indeed had Set out a decree to banish all jews from Room, of which we read, Act 18.2 and thereupon Aquila, & Priscilla Christian jews, among the rest were forced to come out of Italy. But this Edict did not concern them,
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And the late Reverend and Learned, D. Hammond, tells us, that in the reign of Claudius, St. John was banished into the Isle of Pathmos, and quotes Epiphanius for the proof of it.
And the late Reverend and Learned, D. Hammond, tells us, that in the Reign of Claudius, Saint John was banished into the Isle of Patmos, and quotes Epiphanius for the proof of it.
Nero was the first that put men to death, for the profession of Christianity. This persecution by Nero, was not begun when the Apostle made this Speech;
Nero was the First that put men to death, for the profession of Christianity. This persecution by Nero, was not begun when the Apostle made this Speech;
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and therefore claims the priviledge of a Roman - Citizen, notwithstanding his being a Christian, and hopes to be delivered by appealing to Caesar, chap. 25.11.
and Therefore claims the privilege of a Roman - Citizen, notwithstanding his being a Christian, and hope's to be Delivered by appealing to Caesar, chap. 25.11.
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This I thought necessary to put you in mind of, that you might the more easily apprehend the purport of the Apostle's speech, and how Agrippa could truly say in the end of this Chapter, that Paul had done nothing worthy of death,
This I Thought necessary to put you in mind of, that you might the more Easily apprehend the purport of the Apostle's speech, and how Agrippa could truly say in the end of this Chapter, that Paul had done nothing worthy of death,
Now for the substance and scope of this Speech, I shall set it before you in a few Words. After the Preface, vers. 2.3. wherein he in sinuates into the affections of Agrippa, before whom he was to plead his Cause:
Now for the substance and scope of this Speech, I shall Set it before you in a few Words. After the Preface, vers. 2.3. wherein he in sinuates into the affections of Agrippa, before whom he was to plead his Cause:
and that now he did not differ from his former Principles, any further than that he did believe those Promises to be already accomplished, vers. 6, 7. which all the twelve Tribes did hope for, onely they were not yet convinced, that they had took effect in that Jesus whom they had put to death.
and that now he did not differ from his former Principles, any further than that he did believe those Promises to be already accomplished, vers. 6, 7. which all the twelve Tribes did hope for, only they were not yet convinced, that they had took Effect in that jesus whom they had put to death.
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Then he endeavours to perswade his hearers, both of the possibility of God having raised up Christ from the dead; and also of the present unbelieving Jews being mistaken in that Zeal, or rather Fury, which they shewed in opposing Christ,
Then he endeavours to persuade his hearers, both of the possibility of God having raised up christ from the dead; and also of the present unbelieving jews being mistaken in that Zeal, or rather Fury, which they showed in opposing christ,
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And, that they might not be too confident of their being in the right, he tells them that for his own part he had been formerly of the same minde with them,
And, that they might not be too confident of their being in the right, he tells them that for his own part he had been formerly of the same mind with them,
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and had spent much pains in opposing and persecuting those that believed in Jesus Christ, until such time as it pleased God to work in him a saving conviction of the errour of the way he had been in;
and had spent much pains in opposing and persecuting those that believed in jesus christ, until such time as it pleased God to work in him a Saving conviction of the error of the Way he had been in;
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So that the words of the Text, considered with reference to what goes before, are an Argument intended for the perswading of the King and the rest of the Auditory, that it was possible for the Jews to be mistaken in their zeal against Christ, seeing himself had been made sensible of his mistake in following their principles, and being zealous for them.
So that the words of the Text, considered with Referente to what Goes before, Are an Argument intended for the persuading of the King and the rest of the Auditory, that it was possible for the jews to be mistaken in their zeal against christ, seeing himself had been made sensible of his mistake in following their principles, and being zealous for them.
he did not believe him to be the Messiah, but an Impostor, and that he was bound in Conscience to do many things, even the utmost that he could, contrary to the Name and Prof•ssion of Jesus of Nazareth.
he did not believe him to be the Messiah, but an Impostor, and that he was bound in Conscience to do many things, even the utmost that he could, contrary to the Name and Prof•ssion of jesus of Nazareth.
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The consequence of these, from the scope and design of the Apostle's confession concerning himself, is so clear to every man, that seriously observes his meaning, that I shall not trouble you with spending time in making it out,
The consequence of these, from the scope and Design of the Apostle's Confessi Concerning himself, is so clear to every man, that seriously observes his meaning, that I shall not trouble you with spending time in making it out,
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As for the Latin word, Conscientia, and our English word, Conscience, some give this Etymology of it: Conscientia, quasi Cordis scientia; but that seems too remote:
As for the Latin word, Conscientia, and our English word, Conscience, Some give this Etymology of it: Conscientia, quasi Cordis scientia; but that seems too remote:
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In the Old Testament, we once meet with the word (Madagna) from (Jadang) to Know, Eccles. 10. ult. which is there translated, Thoughts or Conscience. But most commonly, that which in the New Testament is called NONLATINALPHABET, in the Old Testament is called (Leb) the Heart.
In the Old Testament, we once meet with the word (Madagna) from (Jadang) to Know, Eccles. 10. ult. which is there translated, Thoughts or Conscience. But most commonly, that which in the New Testament is called, in the Old Testament is called (Lev) the Heart.
It is a power or faculty, of the practical part of mans Ʋnderstanding, whereby we are enabled to judge, of our selves and our actions, according to the Rule of the Law of God.
It is a power or faculty, of the practical part of men Ʋnderstanding, whereby we Are enabled to judge, of our selves and our actions, according to the Rule of the Law of God.
So Conscience is sometimes 〈 ◊ 〉 for the actings or dictates of Conscience, as when the Apostle tells the people, That he had lived in all good Conscience, that is, according to the dictates of Conscience:
So Conscience is sometime 〈 ◊ 〉 for the actings or dictates of Conscience, as when the Apostle tells the people, That he had lived in all good Conscience, that is, according to the dictates of Conscience:
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sometimes for the Power or Faculty from whence these actings proceed, as when he saith, He had exercised himself herein, Acts 24.16. to have alwayes a Conscience void of Offence.
sometime for the Power or Faculty from whence these actings proceed, as when he Says, He had exercised himself herein, Acts 24.16. to have always a Conscience void of Offence.
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And further, we say 'tis seated in the practical Understanding, because as the office of the speculative Understanding, is, to judge of Truth and Errour, so the practical judgeth of Good and Evil.
And further, we say it's seated in the practical Understanding, Because as the office of the speculative Understanding, is, to judge of Truth and Error, so the practical Judgeth of Good and Evil.
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4. The Object of this Judgement, is, both our selves and our actions. Concerning our selves, or our own Condition towards God, Conscience passeth judgement in this sort:
4. The Object of this Judgement, is, both our selves and our actions. Concerning our selves, or our own Condition towards God, Conscience passes judgement in this sort:
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Concerning our actions Conscience passeth Sentence, partly before we enter upon them; and as it findes them either agreeing with, or contrary to the will of God,
Concerning our actions Conscience passes Sentence, partly before we enter upon them; and as it finds them either agreeing with, or contrary to the will of God,
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5. The Rule by which Conscience ought to proceed in judging of our Persons and Actions, is, the Law of God. This Law is either that which was written upon mans heart, which though sadly defaced by the Fall,
5. The Rule by which Conscience ought to proceed in judging of our Persons and Actions, is, the Law of God. This Law is either that which was written upon men heart, which though sadly defaced by the Fallen,
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hence will follow a twofold absurdity. 1. Hence it will follow, that Conscience is infallible: and so those that bestow so much Zeal in crying out against one Antichrist, will set up many Infallibles in his stead,
hence will follow a twofold absurdity. 1. Hence it will follow, that Conscience is infallible: and so those that bestow so much Zeal in crying out against one Antichrist, will Set up many Infallibles in his stead,
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even as many as be of this Opinion. But, that Conscience is not infallible, may be evident by this, that one mans Conscience doth (at least in pretence) dictate that which is quite contrary to the dictates of another mans Conscience;
even as many as be of this Opinion. But, that Conscience is not infallible, may be evident by this, that one men Conscience does (At least in pretence) dictate that which is quite contrary to the dictates of Another men Conscience;
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and therefore one of them must needs be supposed to be in a mistake, and consequently not infallible. 2. It will also follow, that a man would alwaies do right, when he acts according to the dictates of Conscience.
and Therefore one of them must needs be supposed to be in a mistake, and consequently not infallible. 2. It will also follow, that a man would always do right, when he acts according to the dictates of Conscience.
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But, that this is not true, is sufficiently evident by the example of St. Paul here before us, who before his Conversion did verily think himself bound in Conscience to do what he did against Jesus Christ; but this did not bear him out in it,
But, that this is not true, is sufficiently evident by the Exampl of Saint Paul Here before us, who before his Conversion did verily think himself bound in Conscience to do what he did against jesus christ; but this did not bear him out in it,
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or else (which may as probably be imagined) something else intrudes into the Office of Conscience on purpose to deceive us, by encouraging us to that which is evil,
or Else (which may as probably be imagined) something Else intrudes into the Office of Conscience on purpose to deceive us, by encouraging us to that which is evil,
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whilst they conceit themselves to follow the motions of Conscience, though all the while they are doing that which is quite contrary to a good Conscience.
while they conceit themselves to follow the motions of Conscience, though all the while they Are doing that which is quite contrary to a good Conscience.
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1. Sometimes the strength of Fancy or Imagination usurps the office of Conscience, and makes men believe they are prompted by Conscience to do such and such things,
1. Sometime the strength of Fancy or Imagination usurps the office of Conscience, and makes men believe they Are prompted by Conscience to do such and such things,
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how many remarkable stories have we both of the Anabaptists in Germany, and of many Ranters and Libertines in England, who under the lowd cry of Conscience,
how many remarkable stories have we both of the Anabaptists in Germany, and of many Ranters and Libertines in England, who under the loud cry of Conscience,
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but that they could so far delude themselves as to conceit that they were acted by Conscience and by the Spirit of God, in these courses, seems a very great Wonder.
but that they could so Far delude themselves as to conceit that they were acted by Conscience and by the Spirit of God, in these courses, seems a very great Wonder.
The chiefest Reason I can give of the prevalency of this delusion, is, that these Fancies move them with so much violence and impetuousness, being helped forward by Satan who watcheth all opportunities to ensnare the soul, that the poor deluded soul is ready to conceit it self to be moved by some extraordinary impulse of the Spirit of God,
The chiefest Reason I can give of the prevalency of this delusion, is, that these Fancies move them with so much violence and impetuousness, being helped forward by Satan who watches all opportunities to ensnare the soul, that the poor deluded soul is ready to conceit it self to be moved by Some extraordinary impulse of the Spirit of God,
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And doubtless in many 'tis a sowre and melancholick temper of body (and pride together) that is the cause of their severe inclination, to dislike and find fault with what soever is practised by others;
And doubtless in many it's a sour and melancholic temper of body (and pride together) that is the cause of their severe inclination, to dislike and find fault with what soever is practised by Others;
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If any enquire, upon hearing this, How we may distinguish these workings of Fancy from the true and genuin Motions of Conscience? and truly know what impulses we are to follow,
If any inquire, upon hearing this, How we may distinguish these workings of Fancy from the true and genuine Motions of Conscience? and truly know what impulses we Are to follow,
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Art thou of a sanguin Constitution, and findest the motions that solicite thee to a prosecution of them, to be of that nature? Or art thou naturally inclined to Melancholy, and findest such motions in thee as are suitable to that humour? It will be a great right done to Conscience, to forbear to impute those motions to it, which our own Reason may shew us to come from another cause.
Art thou of a sanguine Constitution, and Findest the motions that solicit thee to a prosecution of them, to be of that nature? Or art thou naturally inclined to Melancholy, and Findest such motions in thee as Are suitable to that humour? It will be a great right done to Conscience, to forbear to impute those motions to it, which our own Reason may show us to come from Another cause.
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It is sufficiently evident, that the temper of mens bodies doth admit of alteration. The Sanguin temper will alter by age or sickness, or worldly cares:
It is sufficiently evident, that the temper of men's bodies does admit of alteration. The Sanguine temper will altar by age or sickness, or worldly Cares:
The Melancholick will vary by change of Air, or Dyet, or by the use of Physick, beside those lucid intervals wherein most Melancholick persons do meet with an abatement of that humour.
The Melancholic will vary by change of Air, or Diet, or by the use of Physic, beside those lucid intervals wherein most Melancholic Persons do meet with an abatement of that humour.
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Now ask thy own experience, whether these motions do not ebb and flow, according to the abating and encreasing of these Distempers in thy body? If so, there is great reason to impute these motions and inclinations, not to Conscience,
Now ask thy own experience, whither these motions do not ebb and flow, according to the abating and increasing of these Distempers in thy body? If so, there is great reason to impute these motions and inclinations, not to Conscience,
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This may seem very strange to them that have never been willing to put themselves to the trouble of examining the motions, which they have followed, whence they have come:
This may seem very strange to them that have never been willing to put themselves to the trouble of examining the motions, which they have followed, whence they have come:
Now if any enquire of the manner how these lusts come to prevail so far as to deceive us under the name of Conscience, I need say no more then I did upon the former Head, viz That the Impetuousness of these motions in the mind, may be apt to make us mistake them for some extraordinary Inspirations, which we ought not to resist.
Now if any inquire of the manner how these Lustiest come to prevail so Far as to deceive us under the name of Conscience, I need say no more then I did upon the former Head, videlicet That the Impetuousness of these motions in the mind, may be apt to make us mistake them for Some extraordinary Inspirations, which we ought not to resist.
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1. That what motions soever do encline us to any thing that is forbidden by the Law of God, are evil and to be rejected: Now the motions of lust, do alwayes stir us up to do that which is contrary to Gods Law,
1. That what motions soever do incline us to any thing that is forbidden by the Law of God, Are evil and to be rejected: Now the motions of lust, do always stir us up to do that which is contrary to God's Law,
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To the Law and to the Testimony we ought to look, and whatsoever persons or motions are contrary to that, this very thing is sufficient to convince us, that they are not of God.
To the Law and to the Testimony we ought to look, and whatsoever Persons or motions Are contrary to that, this very thing is sufficient to convince us, that they Are not of God.
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or pleasure, and careless and remiss in other things, we have great reason to conclude these zealous motions, not to proceed from Conscience, but a worse Principle.
or pleasure, and careless and remiss in other things, we have great reason to conclude these zealous motions, not to proceed from Conscience, but a Worse Principle.
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Jehu destroyed Baal out of Israel, and was very zealous in it, as that which was a fair pretence for cutting off the house of Ahab, that none might be left to lay claim to the Crown;
Jehu destroyed Baal out of Israel, and was very zealous in it, as that which was a fair pretence for cutting off the house of Ahab, that none might be left to lay claim to the Crown;
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and also to dazle the eyes of the people, that they might not rise up in opposition to him, who shewed himself so zealous in executing the Lords pleasure:
and also to dazzle the eyes of the people, that they might not rise up in opposition to him, who showed himself so zealous in executing the lords pleasure:
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But from the sins of Jeroboam the son of Nebat, the serving of the golden Calves at Dan and Bethel, from these he departed not, because he thought the continuance of this, to be a good piece of policy, to keep the people from returning to Jerusalem to worship,
But from the Sins of Jeroboam the son of Nebat, the serving of the golden Calves At Dan and Bethel, from these he departed not, Because he Thought the Continuance of this, to be a good piece of policy, to keep the people from returning to Jerusalem to worship,
And that they may not think we use them hardly in spending such a censure upon them, let them but consider how many of them, under the pretence of these Instincts, have encouraged themselves in Murthers, Adulteries, and other the greatest sorts of Impieties, which are no way imputable to the motions of the Holy Ghost, who as he is a most pure and holy Spirit,
And that they may not think we use them hardly in spending such a censure upon them, let them but Consider how many of them, under the pretence of these Instincts, have encouraged themselves in Murders, Adulteries, and other the greatest sorts of Impieties, which Are no Way imputable to the motions of the Holy Ghost, who as he is a most pure and holy Spirit,
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Now for distinguishing the temptations of the evil spirit from those motions that come from the good Spirit of God, I shall, to what was spoken upon the former head, add onely one Rule, viz. That it will greatly concern us to observe the tendency of these Motions:
Now for distinguishing the temptations of the evil Spirit from those motions that come from the good Spirit of God, I shall, to what was spoken upon the former head, add only one Rule, viz. That it will greatly concern us to observe the tendency of these Motions:
And therefore, If any motions that seem never so specious, that look like Angels of Light at their first appearance, do yet tend to draw us to evil in the issue; if they tend either to draw us to any gross impiety or dishonesty, if they designe to draw us to the venting and maintaining any dangerous or strange Doctrine, or to the making of rents and divisions in the Church;
And Therefore, If any motions that seem never so specious, that look like Angels of Light At their First appearance, do yet tend to draw us to evil in the issue; if they tend either to draw us to any gross impiety or dishonesty, if they Design to draw us to the venting and maintaining any dangerous or strange Doctrine, or to the making of rends and divisions in the Church;
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I proceed to the other Position, That this mistake or misguiding of Conscience, doth not excuse or warrant those irregularities, which men erroniously run into.
I proceed to the other Position, That this mistake or misguiding of Conscience, does not excuse or warrant those irregularities, which men erroneously run into.
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but because, through the misguiding of his Conscience, he did not believe him to be the true Messiah: But doth he think this sufficient to warrant, or yet excuse his persecution? No,
but Because, through the misguiding of his Conscience, he did not believe him to be the true Messiah: But does he think this sufficient to warrant, or yet excuse his persecution? No,
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for notwithstanding this, he calls his sins by their proper names, and acknowledgeth himself to have been a blasphemer, 1 Tim. 1.13, 15, 16 and a persecutor, and injurious;
for notwithstanding this, he calls his Sins by their proper names, and acknowledgeth himself to have been a blasphemer, 1 Tim. 1.13, 15, 16 and a persecutor, and injurious;
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And what we have said of the Apostle Paul, in his unregenerate estate, we may say of the generality of the Jews of that age, that they had a Zeal of God, but not according to knowledge.
And what we have said of the Apostle Paul, in his unregenerate estate, we may say of the generality of the jews of that age, that they had a Zeal of God, but not according to knowledge.
And what they did unto our Saviour (the common people denied the Holy One and the Just, and their Rulers killed the Prince of Life ) St. Peter bears them witness that they did it through ignorance, both the People and Rulers. But shall we think that this did excuse so horrid a fault? No, the Apostle tells them that for that very sin, The wrath of God was come upon them to the utmost, and so hath continued for so many hundreds of years.
And what they did unto our Saviour (the Common people denied the Holy One and the Just, and their Rulers killed the Prince of Life) Saint Peter bears them witness that they did it through ignorance, both the People and Rulers. But shall we think that this did excuse so horrid a fault? No, the Apostle tells them that for that very since, The wrath of God was come upon them to the utmost, and so hath continued for so many hundreds of Years.
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Yea, the Turks and all other Heathens and Idolaters, are doubtless given up to such blindness of minde, that they verily conceit themselves to do well in worshipping their false gods, and defying the onely true God, and his Son Jesus Christ; but I hope, no man is so senseless as to think that these mistakes of their Conscien••• do excuse, much less awarrant, the•• practises.
Yea, the Turks and all other heathens and Idolaters, Are doubtless given up to such blindness of mind, that they verily conceit themselves to do well in worshipping their false God's, and defying the only true God, and his Son jesus christ; but I hope, no man is so senseless as to think that these mistakes of their Conscien••• do excuse, much less awarrant, the•• practises.
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it being very unreasonable to think that his transgressing the bounds of his Office, should excuse another, that adventures to do that which is forbidden:
it being very unreasonable to think that his transgressing the bounds of his Office, should excuse Another, that adventures to do that which is forbidden:
I have done with the opening of the Positions, and shall next proceed to the improving of them, by drawing several practical Inferences from what hath been spoken.
I have done with the opening of the Positions, and shall next proceed to the improving of them, by drawing several practical Inferences from what hath been spoken.
1. This may shew us what great need we have to be very circumspect and cautious in trying those motions that present themselves under the Notion of Impulses of Conscience.
1. This may show us what great need we have to be very circumspect and cautious in trying those motions that present themselves under the Notion of Impulses of Conscience.
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that pretend to come from Conscience, till we have first tryed them, whether they be not the Impulses of our Imaginations, or the clamours of our lusts, or the voice of Satans suggestions. Nor yet too credulously to believe all the pretences that other men make to Conscience.
that pretend to come from Conscience, till we have First tried them, whither they be not the Impulses of our Imaginations, or the clamours of our Lustiest, or the voice of Satan suggestions. Nor yet too credulously to believe all the pretences that other men make to Conscience.
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we may very reasonably doubt that 'tis no well-informed Conscience, that puts them upon spending so much zeal and industry about such trifles and nicityes.
we may very reasonably doubt that it's not well-informed Conscience, that puts them upon spending so much zeal and industry about such trifles and nicityes.
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And therefore if men embrace opinions and crochets in Religion, or Heterodox singularities in their practices, not so much because they believe them to be acceptable to God,
And Therefore if men embrace opinions and crochets in Religion, or Heterodox singularities in their practices, not so much Because they believe them to be acceptable to God,
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but because they suit with their own humours: If men are so in love with what they have conceited to be convenient, that (though themselves cannot but believe and confess it to be an indifferent thing) yet they will not depart an hairs breadth from their own humours;
but Because they suit with their own humours: If men Are so in love with what they have conceited to be convenient, that (though themselves cannot but believe and confess it to be an indifferent thing) yet they will not depart an hairs breadth from their own humours;
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And therefore if we see men stickle for novel opinions and conceits in Religion, and betake themselves to parties and separations, and embrace odd kinde of singularities in their lives, onely that they may be taken notice of beyond other people by being of another Colour: If men plead hard for such things, in the advancing of which,
And Therefore if we see men stickle for novel opinions and conceits in Religion, and betake themselves to parties and separations, and embrace odd kind of singularities in their lives, only that they may be taken notice of beyond other people by being of Another Colour: If men plead hard for such things, in the advancing of which,
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yet neither sort shew any better Zeal then Demetrius and his crafts-men did in crying out against St. Paul and his Doctrine, not that they cared so much for the honour of Diana, but because by that craft they had their wealth.
yet neither sort show any better Zeal then Demetrius and his craftsmen did in crying out against Saint Paul and his Doctrine, not that they cared so much for the honour of Diana, but Because by that craft they had their wealth.
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5. If men spend much Zeal in finding faults with others, but little or none in reforming what is amiss in themselves. Tiberius in Tacitus observed it to be the temper of men of mutinous spirits, Accusare tantum vitia, & deinde cum gloriam ejus rei adepti sint, simultates facere:
5. If men spend much Zeal in finding Faults with Others, but little or none in reforming what is amiss in themselves. Tiberius in Tacitus observed it to be the temper of men of mutinous spirits, Accusare Tantum Vices, & Deinde cum gloriam His rei Adepti sint, simultates facere:
and when they had raised their credits amongst the vulgar by these arts, then upon this stock they set up a Trade of Faction and Sedition. And when we see men spend all their time and zeal in censuring, and reviling, and scorning at the practices of others,
and when they had raised their credits among the Vulgar by these arts, then upon this stock they Set up a Trade of Faction and Sedition. And when we see men spend all their time and zeal in censuring, and reviling, and scorning At the practices of Others,
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And that I may prevail with you to lay these things to heart, let me add, that 'Tis a business of great importance, to have our judgments well informed in this point:
And that I may prevail with you to lay these things to heart, let me add, that It's a business of great importance, to have our Judgments well informed in this point:
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And further, they are harder to be reclaimed then a prophane person, Seest thou a man wise in his own conceit, Porv. 26.12. there is more hope of a fool, then of him.
And further, they Are harder to be reclaimed then a profane person, See thou a man wise in his own conceit, Porv. 26.12. there is more hope of a fool, then of him.
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Besides that they aggravate their sins, by taking the sacred name of Conscience in vain, while they pretend it to Patronize them in that which is evil.
Beside that they aggravate their Sins, by taking the sacred name of Conscience in vain, while they pretend it to Patronise them in that which is evil.
Secondly, When such men come in cool blood to consider what they have done, and to find out the mistakes they have committed under the thoughts of being acted by Conscience, it may be in danger to make them cast off all Conscience,
Secondly, When such men come in cool blood to Consider what they have done, and to find out the mistakes they have committed under the thoughts of being acted by Conscience, it may be in danger to make them cast off all Conscience,
and turn Seekers in matters of Religion, which are next door to Atheists. Add to this, that the exorbitant courses which many have taken under pretence of being led by their Conscience, hath sadly opened the mouths of prophane persons, to scorn at Conscience it self,
and turn Seekers in matters of Religion, which Are next door to Atheists. Add to this, that the exorbitant courses which many have taken under pretence of being led by their Conscience, hath sadly opened the mouths of profane Persons, to scorn At Conscience it self,
2. It may be very wholsome and seasonable Advice, to endeavour rightly to inform our selves in the nature of the true Christian Liberty: which will be one special help to the due information of our Consciences, in many controverted points.
2. It may be very wholesome and seasonable advice, to endeavour rightly to inform our selves in the nature of the true Christian Liberty: which will be one special help to the due information of our Consciences, in many controverted points.
there is likewise this further Liberty which every Christian may comfortably expect under this New Covenant, that was not to be enjoyed under the old, viz. That if the sincere purpose and desire of our soul be to please God,
there is likewise this further Liberty which every Christian may comfortably expect under this New Covenant, that was not to be enjoyed under the old, viz. That if the sincere purpose and desire of our soul be to please God,
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our gracious and merciful Father will not be extream to mark those defects that proceed from the infirmity of our Nature, but will cover our imperfections,
our gracious and merciful Father will not be extreme to mark those defects that proceed from the infirmity of our Nature, but will cover our imperfections,
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And further, that in things, which in their own Nature are truly indifferent, there is much Liberty allowed us by God, provided still that our desires be towards his Glory in what we do.
And further, that in things, which in their own Nature Are truly indifferent, there is much Liberty allowed us by God, provided still that our Desires be towards his Glory in what we do.
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Indeed, when men pretend to scruples in small and indifferent matters, while they can take too much Liberty in matters that go nearer to the life of Religion;
Indeed, when men pretend to scruples in small and indifferent matters, while they can take too much Liberty in matters that go nearer to the life of Religion;
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Now through ignorance of the due extent of this Christian Liberty, a man may come to these doubtings of Conscience, which will quite put him to a stand in many things.
Now through ignorance of the due extent of this Christian Liberty, a man may come to these doubtings of Conscience, which will quite put him to a stand in many things.
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Put the case that a lawful Authority enjoyn us something about a matter which in its self is truly indifferent: If a man doth not yield obedience to it, he sins against the fifth Commandment, and if he doth yield obedience,
Put the case that a lawful authority enjoin us something about a matter which in its self is truly indifferent: If a man does not yield Obedience to it, he Sins against the fifth Commandment, and if he does yield Obedience,
yet virtually he doth, in yielding to that which he believes to be sinful, and so falls under that censure of the Apostle, Rom. 14.23. It is indeed a sad case when the soul is involved in such a perplexity.
yet virtually he does, in yielding to that which he believes to be sinful, and so falls under that censure of the Apostle, Rom. 14.23. It is indeed a sad case when the soul is involved in such a perplexity.
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But God is not the Authour of this occasion of sin, for he made the Conscience upright, and 'tis the fall of man that hath brought upon it this and all other disorders.
But God is not the Author of this occasion of since, for he made the Conscience upright, and it's the fallen of man that hath brought upon it this and all other disorders.
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And forasmuch as you have heard that the mistake of Conscience, doth not excuse the irregularity of an action, it will therefore concern us the more diligently to study the true Christian Liberty, that we may not at any time come to this pass.
And forasmuch as you have herd that the mistake of Conscience, does not excuse the irregularity of an actium, it will Therefore concern us the more diligently to study the true Christian Liberty, that we may not At any time come to this pass.
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Because you have heard that Conscience may be, and is many times deceived, let no man hence conclude that all pretences to Conscience, are either counterfeit or erroneous: That all men who pretend to Conscience, are either Deceivers, or deceived.
Because you have herd that Conscience may be, and is many times deceived, let no man hence conclude that all pretences to Conscience, Are either counterfeit or erroneous: That all men who pretend to Conscience, Are either Deceivers, or deceived.
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and cut off all just occasion from them that are ready to seek occasion for delivering up their minds to be seduced to an embracing of that which is evil.
and Cut off all just occasion from them that Are ready to seek occasion for delivering up their minds to be seduced to an embracing of that which is evil.
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Let not the people have any just occasion given them to follow these grievous Wolves, because those that should teach them, are dumb Dogs, Isa. 56.11. that either cannot, or will not bark, and look, after nothing, but every man his gain from his quarter.
Let not the people have any just occasion given them to follow these grievous Wolves, Because those that should teach them, Are dumb Dogs, Isaiah 56.11. that either cannot, or will not bark, and look, After nothing, but every man his gain from his quarter.
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Let them find that the Priests lips do preserve Knowledge, and that it is the best course for the people to seek the Law at their mouths, who by their Office, are the Messengers of the Lord of Hosts. Let's take the Apostle Exhortation:
Let them find that the Priests lips do preserve Knowledge, and that it is the best course for the people to seek the Law At their mouths, who by their Office, Are the Messengers of the Lord of Hosts. Let's take the Apostle Exhortation:
And these we must confute (if they will not be convinced) with sound Doctrine, that the people may see the reasonableness of the truths which we preach,
And these we must confute (if they will not be convinced) with found Doctrine, that the people may see the reasonableness of the truths which we preach,
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And for those that are impetuously obstinate in their errors, I doubt not but our Church, which hath waited for their return with much long-suffering, will seasonably exercise towards them, that power which God hath given, Acts 20.28. for their edification, and not for their destruction.
And for those that Are impetuously obstinate in their errors, I doubt not but our Church, which hath waited for their return with much long-suffering, will seasonably exercise towards them, that power which God hath given, Acts 20.28. for their edification, and not for their destruction.
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2. We must also take heed to our selves as well as to our Doctrine, that we give no advantage to false Teachers, to insinuate into men of good Affections, a fancy to leave the Church,
2. We must also take heed to our selves as well as to our Doctrine, that we give no advantage to false Teachers, to insinuate into men of good Affections, a fancy to leave the Church,
Let us therefore take heed to our Selves, and to our Doctrine, and then we may hope that we shall be Instruments to promote the salvation of our selses, and of those that hear us.
Let us Therefore take heed to our Selves, and to our Doctrine, and then we may hope that we shall be Instruments to promote the salvation of our selses, and of those that hear us.
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Though evil men and seducers shall wax worse and worse, deceiving and being deceived, yet we having discharged the parts of faithful watchmen, shall have delivered our own souls.
Though evil men and seducers shall wax Worse and Worse, deceiving and being deceived, yet we having discharged the parts of faithful watchmen, shall have Delivered our own Souls.
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But there hath been some difference amongst the Learned concerning the Person that wrote it• some affirming it to be written by that Mark whom St. Peter calls his Son, 1 Pet. 5.13. Others supposing the Author of it to be that Mark who was also called John, the Son of Mary, of whom we read, Acts 12.12. That he whom St. Peter calls his Son, was the Evangelist, I suppose to be beyond controversie:
But there hath been Some difference among the Learned Concerning the Person that wrote it• Some affirming it to be written by that Mark whom Saint Peter calls his Son, 1 Pet. 5.13. Others supposing the Author of it to be that Mark who was also called John, the Son of Marry, of whom we read, Acts 12.12. That he whom Saint Peter calls his Son, was the Evangelist, I suppose to be beyond controversy:
and that he preached the Gospel to all those parts, from Egypt even to Pentepolis. The time of whose Preaching the Gospel in Egypt, Buchol. Chronol.
and that he preached the Gospel to all those parts, from Egypt even to Pentepolis. The time of whose Preaching the Gospel in Egypt, Buchol. Chronology.
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Concerning the time when he wrote this Gospel, no certainty can be gathered out of Historians, saith Bullinger. But Eusebius reports it to be presently after the confusion of Simon Magus, which was in the Reign of Nero, and about the 68th. year of Christ.
Concerning the time when he wrote this Gospel, no certainty can be gathered out of Historians, Says Bullinger. But Eusebius reports it to be presently After the confusion of Simon Magus, which was in the Reign of Nero, and about the 68th. year of christ.
And yet Bucholtzer in his Chronology reports from Eusebius (I suppose his Chronicle ) that St. Mark did suffer death four or five years before this time.
And yet Bucholtzer in his Chronology reports from Eusebius (I suppose his Chronicle) that Saint Mark did suffer death four or five Years before this time.
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after that wonderful confusion of Simon Magus, the Christian Religion began so much to flourish and encrease amongst them that had heard St. Peter preach, that they were not content to hear these things once,
After that wondered confusion of Simon Magus, the Christian Religion began so much to flourish and increase among them that had herd Saint Peter preach, that they were not content to hear these things once,
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And again Eusebius writes further out of Papias, that St. Mark being St. Peters attendant and Interpreter, did accurately write down what he had heard from St. Peter: not indeed in the same order,
And again Eusebius writes further out of Papias, that Saint Mark being Saint Peter's attendant and Interpreter, did accurately write down what he had herd from Saint Peter: not indeed in the same order,
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And therefore he is not to be condemned, for that he doth not follow the Method of the other Evangelists, seeing he did not design a full Commentary of all things that Christ had done and spoken,
And Therefore he is not to be condemned, for that he does not follow the Method of the other Evangelists, seeing he did not Design a full Commentary of all things that christ had done and spoken,
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And further, the said Eusebius, relating a Catalogue of the Books of Canonical Scripture, out of Origen, he speaks of this Gospel written by St. Mark, that he wrote it according to the direction of St. Peter, who in his aforementioned Epistle calls him his Son.
And further, the said Eusebius, relating a Catalogue of the Books of Canonical Scripture, out of Origen, he speaks of this Gospel written by Saint Mark, that he wrote it according to the direction of Saint Peter, who in his aforementioned Epistle calls him his Son.
and therewith drawn from Buclous, to a place called the Place of the Angels, and there by the Idolaters burnt to death in the Moneth of April, and his bones buried in the Bucolus. This account I thought meet to trouble you with, concerning this Holy Evangelist St. Mark.
and therewith drawn from Buclous, to a place called the Place of the Angels, and there by the Idolaters burned to death in the Monn of April, and his bones buried in the Bucolus. This account I Thought meet to trouble you with, Concerning this Holy Evangelist Saint Mark.
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In the beginning of which Portion, the Apostle sheweth us that the variety of those gifts which God hath bestowed upon divers members of his Church, are the fruits and benefits of Christs Ascension: And that the end of all the Officers, both extraordinary and ordinary, which he hath appointed in the Church, is for the benefit of the whole, NONLATINALPHABET, for the perfecting or kniting together of the Saints: And for the work of the Ministry, to fit men to serve him in the daily administration in the Church:
In the beginning of which Portion, the Apostle shows us that the variety of those Gifts which God hath bestowed upon diverse members of his Church, Are the fruits and benefits of Christ Ascension: And that the end of all the Officers, both extraordinary and ordinary, which he hath appointed in the Church, is for the benefit of the Whole,, for the perfecting or knitting together of the Saints: And for the work of the Ministry, to fit men to serve him in the daily administration in the Church:
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Till we all come in the unity of the Faith, and of the Knowledge of the Son of God, till Jews and Gentiles come to be one sheepfold under one Shepherd,
Till we all come in the unity of the Faith, and of the Knowledge of the Son of God, till jews and Gentiles come to be one sheepfold under one Shepherd,
And then he proceeds, in my Text, to shew one of the great Benefits which we hope to reap from those Officers whom Christ hath appointed in his Church,
And then he proceeds, in my Text, to show one of the great Benefits which we hope to reap from those Officers whom christ hath appointed in his Church,
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and from our being built up in Knowledge and Holiness, by their Ministry, that we shall be setled in the unity of the Orthodox Faith, against all the assaults of those that are enemies to the Truth.
and from our being built up in Knowledge and Holiness, by their Ministry, that we shall be settled in the unity of the Orthodox Faith, against all the assaults of those that Are enemies to the Truth.
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3. The condition they had formerly been in, which had disposed them to receive prejudice; and that is expressed in the word, NONLATINALPHABET, Children.
3. The condition they had formerly been in, which had disposed them to receive prejudice; and that is expressed in the word,, Children.
6. The Authours and Promoters of this mischief, which are set forth in those words, NONLATINALPHABET. By the sleight of men, and cunning craftiness, whereby they lie in wait to deceive.
6. The Authors and Promoters of this mischief, which Are Set forth in those words,. By the sleight of men, and cunning craftiness, whereby they lie in wait to deceive.
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While I go over the illustration of each of these parts, and improve them to our ulstruction and Edification, I shall be bold to beg your serious and candid attention.
While I go over the illustration of each of these parts, and improve them to our ulstruction and Edification, I shall be bold to beg your serious and candid attention.
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as one of the special benefits which we receive by those Officers which Christ hath appointed in his Church, that we might be built up from the condition of Children, to that of grown men,
as one of the special benefits which we receive by those Officers which christ hath appointed in his Church, that we might be built up from the condition of Children, to that of grown men,
And here he proceeds further in setting forth this benefit, that being come to the stature of men in the knowledge of Christ, we should now put away childish things;
And Here he proceeds further in setting forth this benefit, that being come to the stature of men in the knowledge of christ, we should now put away childish things;
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To the Office of a Minister it appertains to exhort and admonish the people that they be not drawn away by the errour of the wicked, 2 Pet. 3.16. to depart from their own stedfastness, but rather to grow in Grace.
To the Office of a Minister it appertains to exhort and admonish the people that they be not drawn away by the error of the wicked, 2 Pet. 3.16. to depart from their own steadfastness, but rather to grow in Grace.
And therefore the labours of such may probably be expected to be effectual, through Gods blessing, to stablish, strengthen, and settle mens mindes against the tempestuous Winds of erronious Doctrines. From hence then,
And Therefore the labours of such may probably be expected to be effectual, through God's blessing, to establish, strengthen, and settle men's minds against the tempestuous Winds of erroneous Doctrines. From hence then,
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1. We may see that it is no wonder, that they whose design it is to seduce the people to errours, do bear such a bitter and implacable hatred to the Ministry: that they have spent their mouths so liberally, in bestowing upon them and their Function, all the Calumnies and scurrilities, which the malice of Hell could invent:
1. We may see that it is no wonder, that they whose Design it is to seduce the people to errors, do bear such a bitter and implacable hatred to the Ministry: that they have spent their mouths so liberally, in bestowing upon them and their Function, all the Calumnies and Scurrilities, which the malice of Hell could invent:
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that the subtilest spirits amongst them by attempting to take away their ancient and settled maintenance, have designed to stop their mouths by starving them,
that the subtlest spirits among them by attempting to take away their ancient and settled maintenance, have designed to stop their mouths by starving them,
intending thereby, that the removal of these, should make way for their quiet and secure preying upon the Flock. Every man may easily see how Mutato nomine, de his fabula narratur.
intending thereby, that the removal of these, should make Way for their quiet and secure preying upon the Flock. Every man may Easily see how Mutato nomine, de his fabula narratur.
These grievous Wolves whose design is to prey upon the Flock, knowing full well that the Ministry is the greatest defence of the Flock, and offence to them;
These grievous Wolves whose Design is to prey upon the Flock, knowing full well that the Ministry is the greatest defence of the Flock, and offence to them;
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and also convincing gain sayers with such speech as cannot reasonably be gain-said, Tit. 1.9 & 2.8. that so those that are contrarily minded may be ashamed, and those that are in the right may be encouraged to stand fast in the Faith.
and also convincing gain sayers with such speech as cannot reasonably be gainsaid, Tit. 1.9 & 2.8. that so those that Are contrarily minded may be ashamed, and those that Are in the right may be encouraged to stand fast in the Faith.
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because they are sensible that the same of the innocency and strictness of the lives of those that are retainers to their ways, will make men of good affections and weak judgements, to have the greater kindness for, and inclinations towards their opinions.
Because they Are sensible that the same of the innocency and strictness of the lives of those that Are retainers to their ways, will make men of good affections and weak Judgments, to have the greater kindness for, and inclinations towards their opinions.
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the very Elect. Now, these words of Christ, may give us a fit opportunity to enquire concerning these subjects (we) how far Gods Elect and Sanctified ones may be led away with the errour of the wicked,
the very Elect. Now, these words of christ, may give us a fit opportunity to inquire Concerning these subject's (we) how Far God's Elect and Sanctified ones may be led away with the error of the wicked,
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But to persist in errours of this Nature, is inconsistent with a state of Grace. Though there are diversities of Physiognomies amongst men, yet all have the faces of men:
But to persist in errors of this Nature, is inconsistent with a state of Grace. Though there Are diversities of Physiognomies among men, yet all have the faces of men:
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Secondly, But yet we say that in matters fu•ther off from the Foundation, those that are of truly gracious and honest hearts, may erre and be deceived.
Secondly, But yet we say that in matters fu•ther off from the Foundation, those that Are of truly gracious and honest hearts, may err and be deceived.
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Our Church teacheth us very piously and charitably to pray, that God would please to bring into the way of Truth, all such as have erred and are deceived:
Our Church Teaches us very piously and charitably to pray, that God would please to bring into the Way of Truth, all such as have erred and Are deceived:
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and that is set down in the word, NONLATINALPHABET, children. When I was a child, saith the Apostle, I spake as a child, I understood as a child, I thought as a child: 1 Cor. 13.10.
and that is Set down in the word,, children. When I was a child, Says the Apostle, I spoke as a child, I understood as a child, I Thought as a child: 1 Cor. 13.10.
And Calvin, Pueri sunt, qui nondum gressum firmârunt in viâ Domini, &c. They are called Children, who have not setled their feet in the way of the Lord:
And calvin, Pueri sunt, qui Nondum gressum firmârunt in viâ Domini, etc. They Are called Children, who have not settled their feet in the Way of the Lord:
But those that are setled in Christianity, though they be not arrived to full perfection, yet they have so much constancy as to be setled in the Faith.
But those that Are settled in Christianity, though they be not arrived to full perfection, yet they have so much constancy as to be settled in the Faith.
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A Child, you know, will easily be induced to believe any thing, upon slight grounds; will presently be enflamed with an eager love to any novel vanity;
A Child, you know, will Easily be induced to believe any thing, upon slight grounds; will presently be inflamed with an eager love to any novel vanity;
And those people that are not versed in the History of the Church, to observe the rising and falling of these Errors in former Ages, that have not experience of the subtilty and wickedness of seducing spirits, may easily be ensnared by their fair pretences.
And those people that Are not versed in the History of the Church, to observe the rising and falling of these Errors in former Ages, that have not experience of the subtlety and wickedness of seducing spirits, may Easily be Ensnared by their fair pretences.
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The first is NONLATINALPHABET, tossed to and fro, like waves of the Sea. Another Apostle calls the Seducers, NONLATINALPHABET, raging Waves of the Sea, both in regard of the boistrousness of their motion,
The First is, tossed to and from, like waves of the Sea. another Apostle calls the Seducers,, raging Waves of the Sea, both in regard of the boistrousness of their motion,
And here this Apostle sets forth the condition of those that are seduced, by this term NONLATINALPHABET, tossed to and fro, as a Ship amidst the Waves of the Sea. Eleganter miseram eorum trepidationem exprimit, &c. saith Calvin in locum, He very elegantly sets forth the uncertain and wavering condition of seduced people, by this Metaphor of a Ship at Sea, in a tempestuous time:
And Here this Apostle sets forth the condition of those that Are seduced, by this term, tossed to and from, as a Ship amid the Waves of the Sea. Elegantly Miseram Their trepidationem Expresses, etc. Says calvin in locum, He very elegantly sets forth the uncertain and wavering condition of seduced people, by this Metaphor of a Ship At Sea, in a tempestuous time:
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The second word is NONLATINALPHABET, carried about. Comparat eos vel stipulis, vel aliis rebus infirmis, &c. saith Calv. in loc. As twigs are bended every way with the wind,
The second word is, carried about. Comparat eos vel stipulis, vel Others rebus infirmis, etc. Says Calvin in loc. As twigs Are bent every Way with the wind,
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And false Doctrines are Exhalations arising out of the bottomless pit, sent forth by that infernal Aeolus, at the command of an angry Juno: Raised, I say, by the Prince of darkness (though in the shape of New Lights);
And false Doctrines Are Exhalations arising out of the bottomless pit, sent forth by that infernal Aeolus, At the command of an angry Juno: Raised, I say, by the Prince of darkness (though in the shape of New Lights);
as the Wind doth, yet are they indeed (if well looked into) but vain and empty nothings, contending to appear as something extraordinary to men of common apprehensions.
as the Wind does, yet Are they indeed (if well looked into) but vain and empty nothings, contending to appear as something extraordinary to men of Common apprehensions.
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Pulchra Metaphora, dum omnes hominum doctrinas, &c. saith Calvin in locum, It is an elegant Metaphor, whereby the Apostle compares all the novel Doctrines of men to the Wind:
Beautiful Metaphor, dum omnes hominum doctrinas, etc. Says calvin in locum, It is an elegant Metaphor, whereby the Apostle compares all the novel Doctrines of men to the Wind:
so false doctrines do tend to unsettle us, and remove us from the Faith, whereas the intent of the Word of Truth, is to root men and settle them in the Faith.
so false doctrines do tend to unsettle us, and remove us from the Faith, whereas the intent of the Word of Truth, is to root men and settle them in the Faith.
Adhaec, incertam, dubiam, falsam doctrinam, confert Paulus cum vento, &c. saith Sarcerius in locum, The Apostle compares false doctrines to the Wind for their uncertainty and doubtfulness.
Adhaec, incertam, dubiam, Fallen Doctrinam, confert Paulus cum Vento, etc. Says Sarcerius in locum, The Apostle compares false doctrines to the Wind for their uncertainty and doubtfulness.
Nothing more variable then the Wind, and nothing more uncertain then they that have once left the Foundation of their first Faith to embrace Novelties. And further, saith he, this expression denotes the imperpetuity, and short continuance of errours.
Nothing more variable then the Wind, and nothing more uncertain then they that have once left the Foundation of their First Faith to embrace Novelties. And further, Says he, this expression denotes the Perpetuity, and short Continuance of errors.
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Sixth, and last thing in the Text, viz. the Authours or foundation of this great mischeif, set forth in these words, NONLATINALPHABET, we render it, not improperly, by the sleight of men,
Sixth, and last thing in the Text, viz. the Authors or Foundation of this great mischief's, Set forth in these words,, we render it, not improperly, by the sleight of men,
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Tremellius, out of the Syriack, reads it thus: Ad omnem ventum doctrinarum versutarum filiorum hominis, qui per astutiam suam sese componunt ut fallant.
Tremellius, out of the Syriac, reads it thus: Ad omnem ventum Doctrinarum versutarum Filiorum hominis, qui per astutiam suam seize componunt ut fallant.
and shew us that there is a great deal of subtilty and cogging, which Seducers do make use of in order to the beguiling of ignorant and unstable Souls.
and show us that there is a great deal of subtlety and cogging, which Seducers do make use of in order to the beguiling of ignorant and unstable Souls.
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NONLATINALPHABET from NONLATINALPHABET, a Dye, may signifie cogging. Some would make this construction of it: Ʋt hic per aleam intelligantur incerti illi casus, Marlorat.
from, a Die, may signify cogging. some would make this construction of it: Ʋt hic per aleam intelligantur Incerti illi casus, Marlorat.
So Calvin and Bullinger in locum. Alludens ad lusorum quorundam artes, &c. He alludes to the cogging of Gamesters, whereby they cheat those that play with them.
So calvin and Bullinger in locum. Alludens ad lusorum quorundam arts, etc. He alludes to the cogging of Gamesters, whereby they cheat those that play with them.
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as being the Word of the God of Truth, that they are presently induced to receive with a great deal of respect and zeal, whatsoever appears to them to be grounded upon the Word of God.
as being the Word of the God of Truth, that they Are presently induced to receive with a great deal of respect and zeal, whatsoever appears to them to be grounded upon the Word of God.
So it should teach us cautiousness, that we endeavour to equal the vigilancy of our enemies that lye in wait to deceive, by being as vigilant to prevent their deceits.
So it should teach us cautiousness, that we endeavour to equal the vigilancy of our enemies that lie in wait to deceive, by being as vigilant to prevent their Deceits.
when discovered, are in a fair way to be disappointed: ) It may therefore be a great help to us against the subtilty of these men that lie in wait to deceive us, not to be over - credulous, or prone to believe every man that comes unto us with fair pretences.
when discovered, Are in a fair Way to be disappointed:) It may Therefore be a great help to us against the subtlety of these men that lie in wait to deceive us, not to be over - credulous, or prove to believe every man that comes unto us with fair pretences.
because 'tis too evident that there are many false Prophets gone out into the world. And that we may the better be acquainted with their subtilties and deceits:
Because it's too evident that there Are many false prophets gone out into the world. And that we may the better be acquainted with their subtleties and Deceits:
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before they have convinced the judgment by weighty and cogent reasons, doe take a very indirect course, to come in at the window and not at the door of the soul:
before they have convinced the judgement by weighty and cogent Reasons, do take a very indirect course, to come in At the window and not At the door of the soul:
A way of popular oratory, mixed with plausible and earnest exclamations, and pathetical obtestations, is indeed very apt to prevail with men of lively affections, and dull understandings: But they that take such courses, may be suspected as those that intend to draw men into their net by low-belling.
A Way of popular oratory, mixed with plausible and earnest exclamations, and pathetical obtestations, is indeed very apt to prevail with men of lively affections, and dull understandings: But they that take such courses, may be suspected as those that intend to draw men into their net by low-belling.
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It is true, that many points of our Faith are so high, that they transcend the reach of Reason; onely we can see it reasonable to receive those points, upon the authority of the God of Truth,
It is true, that many points of our Faith Are so high, that they transcend the reach of Reason; only we can see it reasonable to receive those points, upon the Authority of the God of Truth,
But we may speak it for the honour of our Christian Religion, that it presents nothing to our Faith to be received, which is contrary to the principles of well-improved Reason. And therefore those that have the face to tell us, that we must receive things from them,
But we may speak it for the honour of our Christian Religion, that it presents nothing to our Faith to be received, which is contrary to the principles of well-improved Reason. And Therefore those that have the face to tell us, that we must receive things from them,
and make the world to believe, that whosoever opposeth them, must needs be in an error, they give us just occasion to suspect their designe. We have a great deal of talk in the world concerning Antichrist,
and make the world to believe, that whosoever Opposeth them, must needs be in an error, they give us just occasion to suspect their Design. We have a great deal of talk in the world Concerning Antichrist,
many say, lo this is Antichrist, and others cry, loe that is Antichrist, till the vainest sort of them have come to that pass as to believe whatsoever is contrary to their own Way and Sect, to be Antichristian. Now,
many say, lo this is Antichrist, and Others cry, lo that is Antichrist, till the vainest sort of them have come to that pass as to believe whatsoever is contrary to their own Way and Sect, to be Antichristian. Now,
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if we condemn this as one of the most unreasonable and dangerous Tenets that are professed by the Roman Antichrist; then why should we not reckon them to be of Antichristian spirits, that will not believe that it is possible they should be deceived?
if we condemn this as one of the most unreasonable and dangerous Tenets that Are professed by the Roman Antichrist; then why should we not reckon them to be of Antichristian spirits, that will not believe that it is possible they should be deceived?
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4. If men will usurp the office of publick Teachers, and will not submit themselves to an orderly tryal by them that have judgment and authority to take an account of them, they give us just ground to suspect them as deceivers, instead of instructers of the ignorant.
4. If men will usurp the office of public Teachers, and will not submit themselves to an orderly trial by them that have judgement and Authority to take an account of them, they give us just ground to suspect them as deceivers, instead of instructers of the ignorant.
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And therefore as this surly Tenet of refusing to be subject to the trial and approbation of others, doth at the first view, discover it self to be the product of pride and height of stomach; so it is a signe, that these persons have a designe to put off very bad wares to the people, seeing they will not suffer them to be brought to the light to be examined.
And Therefore as this surly Tenet of refusing to be Subject to the trial and approbation of Others, does At the First view, discover it self to be the product of pride and height of stomach; so it is a Signen, that these Persons have a Design to put off very bad wares to the people, seeing they will not suffer them to be brought to the Light to be examined.
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and to separate themselves from the society of the Church, to follow their new-fangle ways, give us just ground to suspect that they defire to baptize men into their own name;
and to separate themselves from the society of the Church, to follow their newfangle ways, give us just ground to suspect that they desire to baptise men into their own name;
Thou that abhorrest Idols (saith the Apostle ) dost thou commit Sacriledge? It is true, that in respect of the Authority of him that commands, there is no small commandment,
Thou that Abhorrest Idols (Says the Apostle) dost thou commit Sacrilege? It is true, that in respect of the authority of him that commands, there is no small Commandment,
But yet in respect of the nature of the Command, Christ sometimes speaks of a first and great Commandment, and sometimes of one of the least Commandments:
But yet in respect of the nature of the Command, christ sometime speaks of a First and great Commandment, and sometime of one of the least commandments:
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And therefore those that Cry out with such a loud and bitter cry, against things which, in the judgement of the soberest of themselves, are in their own Nature indifferent, as if they were palpable Idolatry; and yet have made no bones of sacriledge, injustice, and shedding of innocent blood, it is a shrewd sign that they are Seducers,
And Therefore those that Cry out with such a loud and bitter cry, against things which, in the judgement of the Soberest of themselves, Are in their own Nature indifferent, as if they were palpable Idolatry; and yet have made no bones of sacrilege, injustice, and shedding of innocent blood, it is a shrewd Signen that they Are Seducers,
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7. Those that contradict the sense of the Church of God in all ages, are to be suspected as Innovators, and that their opinions are rather new then good. It is true that the antiquity of an errour doth not excuse it,
7. Those that contradict the sense of the Church of God in all ages, Are to be suspected as Innovators, and that their opinions Are rather new then good. It is true that the antiquity of an error does not excuse it,
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But yet the constant judgement of the Church of God in all Ages, concerning any point in controversie, or concerning the meaning of any controverted Scripture, gives us good encouragement to believe it,
But yet the constant judgement of the Church of God in all Ages, Concerning any point in controversy, or Concerning the meaning of any controverted Scripture, gives us good encouragement to believe it,
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yet) if they miss in anything that they foretel (as we have seen it in our frequent experience) this is a sure sign, that the Lord hath not sent them,
yet) if they miss in anything that they foretell (as we have seen it in our frequent experience) this is a sure Signen, that the Lord hath not sent them,
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and therefore should avoid them, and take Solomons counsel, to Cease, or forbear, to hear the instruction that tends to cause us to err from the ways of Wisdom.
and Therefore should avoid them, and take Solomons counsel, to Cease, or forbear, to hear the instruction that tends to cause us to err from the ways of Wisdom.
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You have heard (1.) That there are many Winds of false doctrine stirring, to try who are stable. (2.) That Seducers use a great deal of subtilty and diligence, lying in wait to deceive. (3.) That a great number are by them tossed to and fro, and carried about.
You have herd (1.) That there Are many Winds of false Doctrine stirring, to try who Are stable. (2.) That Seducers use a great deal of subtlety and diligence, lying in wait to deceive. (3.) That a great number Are by them tossed to and from, and carried about.
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and consequently that we should labour to be men and not children in understanding. (6.) Lastly, that God hath appointed the Office of the Ministry, in the Church,
and consequently that we should labour to be men and not children in understanding. (6.) Lastly, that God hath appointed the Office of the Ministry, in the Church,
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James 3.17. But the Wisdom that is from above, is first pure, then peaceable, gentle, easie to be entreated, full of Mercy and good Fruits, without partiality, and without hypocrisie.
James 3.17. But the Wisdom that is from above, is First pure, then peaceable, gentle, easy to be entreated, full of Mercy and good Fruits, without partiality, and without hypocrisy.
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This general term, Wisdom, divides it self (ut analogum in sua analogata) into worldly Policy, moral Prudence, and Christian Wisdom. Worldly Policy trades in the World as its City, from whence it seems to take its name.
This general term, Wisdom, divides it self (ut Analogum in sua analogata) into worldly Policy, moral Prudence, and Christian Wisdom. Worldly Policy trades in the World as its city, from whence it seems to take its name.
Now all that is in the world, is either NONLATINALPHABET, or else NONLATINALPHABET Pleasures, Profits, or Honours. That which designes riches as its end, our Apostle calls NONLATINALPHABET earthly; that which designes pleasures, he calls NONLATINALPHABET, sensual; that which designes honour, he stiles NONLATINALPHABET, Devilish, because it imitates that great sin of the Devil, Pride.
Now all that is in the world, is either, or Else Pleasures, Profits, or Honours. That which designs riches as its end, our Apostle calls earthly; that which designs pleasures, he calls, sensual; that which designs honour, he stile, Devilish, Because it imitates that great since of the devil, Pride.
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Moral Prudence, whether we take it for a practical Virtue, or for an intellectual Habit, is so excellent and useful a thing, that we may truly say of it, that Without prudence neither the mind nor actions can be good.
Moral Prudence, whither we take it for a practical Virtue, or for an intellectual Habit, is so excellent and useful a thing, that we may truly say of it, that Without prudence neither the mind nor actions can be good.
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So by reason of the boldness of those that pretend to Wisdom, we may take up that which he saith before (Vehachachmah meaijn timatze, veeh zeh mequom binah,) Where shall Wisdom be found,
So by reason of the boldness of those that pretend to Wisdom, we may take up that which he Says before (Vehachachmah meaijn timatze, veeh zeh mequom Binah,) Where shall Wisdom be found,
and where is the place of understanding? Many men lay such confident claims to Wisdom, that it is very difficult to judge on whose side the Verdict will pass.
and where is the place of understanding? Many men lay such confident claims to Wisdom, that it is very difficult to judge on whose side the Verdict will pass.
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Such were the Gnosticks of old (a Sect very rise and pernicious in the beginning of the Christian Church) against whom to fortifie those to whom he writes, seems to be the chief designe of the Apostle in this Epistle.
Such were the Gnostics of old (a Sect very rise and pernicious in the beginning of the Christian Church) against whom to fortify those to whom he writes, seems to be the chief Design of the Apostle in this Epistle.
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For, NONLATINALPHABET, If ye have bitter envying and strife among you, it is but vain glory, and lying against the Truth, to term your selves such men of knowledge:
For,, If you have bitter envying and strife among you, it is but vain glory, and lying against the Truth, to term your selves such men of knowledge:
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and is the cause of confusion (tumult or unquietness) NONLATINALPHABET, and in a word, of every evil work. Whereas, NONLATINALPHABET, the Wisdom that is from above is of another nature,
and is the cause of confusion (tumult or unquietness), and in a word, of every evil work. Whereas,, the Wisdom that is from above is of Another nature,
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In which words (Chachmoth baanetha bethah, chatzebah hammudehaa shibhah) Wisdom hath builded her house, Prov. 9.1. she hath hewen out her seven Pillars.
In which words (Chachmoth baanetha bethah, chatzebah hammudehaa shibhah) Wisdom hath built her house, Curae 9.1. she hath hewn out her seven Pillars.
NONLATINALPHABET, it is secondly peaceable. Thirdly, NONLATINALPHABET, gentle. Fourthly, NONLATINALPHABET, easie to be perswaded, or of an obedient temper.
, it is secondly peaceable. Thirdly,, gentle. Fourthly,, easy to be persuaded, or of an obedient temper.
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Fifthly, NONLATINALPHABET, full of mercy and good fruits. Sixthly, NONLATINALPHABET, without partiality, or without wrangling, or disputing, as the Margent hath it;
Fifthly,, full of mercy and good fruits. Sixthly,, without partiality, or without wrangling, or disputing, as the Margin hath it;
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Now the house of Wisdom is NONLATINALPHABET, from above: it is like the heavenly Jerusalem, which St. John saw NONLATINALPHABET, coming down from God out of Heaven.
Now the house of Wisdom is, from above: it is like the heavenly Jerusalem, which Saint John saw, coming down from God out of Heaven.
But, Let us walk about this Sion, and go round about her, and tell the Pillars thereof, that we may see whether we have the counter-part of this Fabrick erected in our souls,
But, Let us walk about this Sion, and go round about her, and tell the Pillars thereof, that we may see whither we have the counterpart of this Fabric erected in our Souls,
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And (reshith chachmah jirath Jehovah) the fear of the Lord is the beginning, the very foundation, of Wisdom: and who are they that are to be accounted men of a good understanding? but (col hahoshem) all they, and onely they, that keep his Commandments, and lead their lives according to the directions of his Word;
And (Reshith chachmah jirath Jehovah) the Fear of the Lord is the beginning, the very Foundation, of Wisdom: and who Are they that Are to be accounted men of a good understanding? but (col hahoshem) all they, and only they, that keep his commandments, and led their lives according to the directions of his Word;
And elsewhere the same Father speaking to Hero the Philosopher, saith, This is the true Wisdom and the true Nobility, that makes us truly honourable and praise-worthy;
And elsewhere the same Father speaking to Hero the Philosopher, Says, This is the true Wisdom and the true Nobilt, that makes us truly honourable and praiseworthy;
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sic cogitandum, tanquam aliquis in pectus intimum inspicere possit: & potest quidem. Quid enim prodest, hominibus aliquid esse secretum? nihil Deo clusum est.
sic cogitandum, tanquam aliquis in pectus intimum inspicere possit: & potest quidem. Quid enim profits, hominibus Aliquid esse secretum? nihil God clusum est.
And if natural Reason did prompt men to take heed to their ways, how much more should Religion teach us this lesson? This restrained Joseph from embracing impure and unlawful pleasures,
And if natural Reason did prompt men to take heed to their ways, how much more should Religion teach us this Lesson? This restrained Joseph from embracing impure and unlawful pleasures,
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when he had the most inviting opportunity to tempt him to them. How can I do this great wickedness, Gen. 39.9. and sin against God? And from cruelty and injustice, when he had both might and Authority to bear him out in it.
when he had the most inviting opportunity to tempt him to them. How can I do this great wickedness, Gen. 39.9. and since against God? And from cruelty and injustice, when he had both might and authority to bear him out in it.
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so there is no greater comfort on this side Heaven, than the testimony of a good conscience, 2 Cor. 1.12. that in simplicity and godly sincerity, we have had our conversation in this world:
so there is no greater Comfort on this side Heaven, than the testimony of a good conscience, 2 Cor. 1.12. that in simplicity and godly sincerity, we have had our Conversation in this world:
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Secondly, it is much the safest with respect to the life to come. Eccl. 2.14. The wise mans eyes are in his head, he sees things at a distance as well as those that are near at hand:
Secondly, it is much the Safest with respect to the life to come. Ecclesiastes 2.14. The wise men eyes Are in his head, he sees things At a distance as well as those that Are near At hand:
And the VVisdom that is from above will tell us, that we must all appear before the Judgement-seat of Christ, 2 Cor. 5.10.1 to give an account of those things which we have done in the body,
And the VVisdom that is from above will tell us, that we must all appear before the Judgement-seat of christ, 2 Cor. 5.10.1 to give an account of those things which we have done in the body,
And that he that hath sowen to the flesh, shall of the flesh reap corruption, Gal. 6.8. whereas he that hath sowen to the Spirit, shall of the Spirit reap life everlasting.
And that he that hath sown to the Flesh, shall of the Flesh reap corruption, Gal. 6.8. whereas he that hath sown to the Spirit, shall of the Spirit reap life everlasting.
And therefore true VVisdom cannot but account it a mans best and most prudential course to bear fruits of holiness here, that at last it may have the end, even life everlasting.
And Therefore true VVisdom cannot but account it a men best and most prudential course to bear fruits of holiness Here, that At last it may have the end, even life everlasting.
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The Integrity of Cato, the Justice of Aristides, and other eminent Virtues in many of the Heathens, were very remarkable to the shame of too many that are called Christians,
The Integrity of Cato, the justice of Aristides, and other eminent Virtues in many of the heathens, were very remarkable to the shame of too many that Are called Christians,
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how shall those Christians be condemned, who are better taught, but do not practise so well? And St. Chrysostom, Quae non tormenta patiemur, & c? What torments shall not those Christians undergo, who being commanded to excel the Scribes and Pharisees in righteousness, do yet come short of the Heathens? How, I pray you, shall such men see the Kingdom of God? Yea, the very Satyrist may shame the injustice and lewdness of many Christians, who tells us, that this is the best and most acceptable Sacrifice to the Gods, Compositum jus fasque animo, sanctique recessus Mentis, & incoctum generoso pectus honesto.
how shall those Christians be condemned, who Are better taught, but do not practise so well? And Saint Chrysostom, Quae non tormenta patiemur, & c? What torments shall not those Christians undergo, who being commanded to excel the Scribes and Pharisees in righteousness, do yet come short of the heathens? How, I pray you, shall such men see the Kingdom of God? Yea, the very Satirist may shame the injustice and Lewdness of many Christians, who tells us, that this is the best and most acceptable Sacrifice to the God's, Compositum jus fasque animo, sanctique Recessus Mentis, & incoctum generoso pectus honesto.
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The meanest oblation, even a poor Barley-cake offered by such an one, shall sooner be accepted then thousands of Rams, Prov. 15.8. and ten thousands of Rivers of Oyl from the wicked whose Sacrifice is an abomination before the Lord.
The Meanest oblation, even a poor Barley cake offered by such an one, shall sooner be accepted then thousands of Rams, Curae 15.8. and ten thousands of rivers of Oil from the wicked whose Sacrifice is an abomination before the Lord.
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— That read hard Lectures of Piety and strictness to others, and bind heavy burdens to lay upon other mens shoulders, but themselves will not touch them with one of their fingers.
— That read hard Lectures of Piety and strictness to Others, and bind heavy burdens to lay upon other men's shoulders, but themselves will not touch them with one of their fingers.
Fortitude must defend the body from fear or feeling of sufferings, and each of the other Virtues must employ it self for the service of Lady Pleasure. And as the Father saith, Nihil vilius, &c. Than such a Picture nothing can be more vile and deformed.
Fortitude must defend the body from Fear or feeling of sufferings, and each of the other Virtues must employ it self for the service of Lady Pleasure. And as the Father Says, Nihil Vilius, etc. Than such a Picture nothing can be more vile and deformed.
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For these, while they pretend to the building of the House of Wisdom, do take away the first and main Pillar, Purity. From the viewing of which, let us now move forward to the
For these, while they pretend to the building of the House of Wisdom, do take away the First and main Pillar, Purity. From the viewing of which, let us now move forward to the
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St. Gregory Nazianzene, to set forth the excellency of Peace, sheweth how all things in Nature conspire to agree, which tends to their mutual preservation; whereas discord tends to ruine.
Saint Gregory Nazianzene, to Set forth the excellency of Peace, shows how all things in Nature conspire to agree, which tends to their mutual preservation; whereas discord tends to ruin.
That God who made us, is called the God of Peace. Christ that redeemed us, is called the Prince of Peace. The Holy Ghost that sanctifieth us, descended in the shape of a Dove, as an emblem of Peace.
That God who made us, is called the God of Peace. christ that redeemed us, is called the Prince of Peace. The Holy Ghost that Sanctifieth us, descended in the shape of a Dove, as an emblem of Peace.
All which is sufficient to convince us, that they that would deserve the reputation of Wisdom, must by all means approve themselves of the number of those that are quiet and peaceable in the land.
All which is sufficient to convince us, that they that would deserve the reputation of Wisdom, must by all means approve themselves of the number of those that Are quiet and peaceable in the land.
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What then shall we say to those boysterous Nimrods, those sons of Thunder and Whirl-wind, that can never endure to see Janus 's Temple shut? Certainly,
What then shall we say to those boisterous Nimrods, those Sons of Thunder and Whirlwind, that can never endure to see Janus is Temple shut? Certainly,
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or else doth hope to fish to his best advantage when the waters are troubled. The Historian saith of Agrippina, Dare filio Imperium potuit, tolerare Imperantem non potuit:
or Else does hope to Fish to his best advantage when the waters Are troubled. The Historian Says of Agrippina, Dare filio Imperium Potuit, tolerare Imperantem non Potuit:
Sometimes they pretend great faults in those that are instruments in Government: just like those of whom Tiberius in Tacitus speaks, Nonnulli accusare tantum vitia volunt:
Sometime they pretend great Faults in those that Are Instruments in Government: just like those of whom Tiberius in Tacitus speaks, Nonnulli Accusare Tantum Vices volunt:
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And it hath been too truly observed of such persons, what Tigellinus in the Historian speaks falsly of others, Ʋt imperium evertant libertatem praeferunt: postquam everterint, ipsam invisuri.
And it hath been too truly observed of such Persons, what Tigellinus in the Historian speaks falsely of Others, Ʋt imperium evertant libertatem praeferunt: Postquam everterint, ipsam invisuri.
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Sometimes they plead for a Reformation in matters of Religion, which if it were carried on as far as the shoulders of these great talkers would be able to bear it,
Sometime they plead for a Reformation in matters of Religion, which if it were carried on as Far as the shoulders of these great talkers would be able to bear it,
But as Tiberius speaks about the Sumptuary Laws, In conviviis & circulis incusari ista, & modum posci, &c. It is easie for men in their meetings and tipling abouts, to find fault with this and that,
But as Tiberius speaks about the Sumptuary Laws, In conviviis & circulis incusari ista, & modum posci, etc. It is easy for men in their meetings and tippling about, to find fault with this and that,
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For, as the Historian observeth of the estate of Rome at some times, Periculosa severitas, flagitiosa largitio, Tacitus Annal. l. 1. seu omnia militi seu nihil concesseris, in ancipiti republicâ, Whether a Prince grant none of mens desires,
For, as the Historian observeth of the estate of Room At Some times, Perilous severitas, flagitiosa largitio, Tacitus Annal. l. 1. seu omnia militi seu nihil concesseris, in ancipiti republicâ, Whither a Prince grant none of men's Desires,
and make them bolder to ask, and more hard to be satisfied. Thus, I say, unquiet spirits will never want pretences to colour their turbulency: But these are meer pretences.
and make them bolder to ask, and more hard to be satisfied. Thus, I say, unquiet spirits will never want pretences to colour their turbulency: But these Are mere pretences.
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What then shall we say of these men? Shall we say with David, Scatter O Lord, Psal. 68.30. the people that delight in war? Or wish them with Cyrus, to be once glutted with blood, who delight in blood? No, far be it from us, to have a zeal as hot as fire;
What then shall we say of these men? Shall we say with David, Scatter Oh Lord, Psalm 68.30. the people that delight in war? Or wish them with Cyrus, to be once glutted with blood, who delight in blood? No, Far be it from us, to have a zeal as hight as fire;
Thirdly, to view the next Pillar in this Palace, and that is Peaceableness. This Wisdom is NONLATINALPHABET gentle: NONLATINALPHABET (saith a Learned and judicious Annotator ) is the ordinary word of the Philosophers, and taken from them by the Lawyers, to signifie the mitigation of exact and strict Justice, when the execution of it is not so agreeable to the Rules of Charity. And so it notes in general the fit and proper temper that is to be observed in all things.
Thirdly, to view the next Pillar in this Palace, and that is Peaceableness. This Wisdom is gentle: (Says a Learned and judicious Annotator) is the ordinary word of the Philosophers, and taken from them by the Lawyers, to signify the mitigation of exact and strict justice, when the execution of it is not so agreeable to the Rules of Charity. And so it notes in general the fit and proper temper that is to be observed in all things.
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Hesychius saith, NONLATINALPHABET is NONLATINALPHABET, that which is fit, decent, or due. This general word is several wayes applied in divers places of Scripture.
Hesychius Says, is, that which is fit, decent, or due. This general word is several ways applied in diverse places of Scripture.
In this Text, the word peaceable that goes before it, and other words of the same Nature attending it, advise us to construe it, a readiness to recede from our own strict right in order to Peace.
In this Text, the word peaceable that Goes before it, and other words of the same Nature attending it, Advice us to construe it, a readiness to recede from our own strict right in order to Peace.
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Wisdom, but especially that which is from above, will perswade a man to part with much, to purchase this pearl of price. Beside, that God who is infinite in Wisdom, is said to be gentle: (hanvathekah tarbeni) Thy gentleness hath made me great.
Wisdom, but especially that which is from above, will persuade a man to part with much, to purchase this pearl of price. Beside, that God who is infinite in Wisdom, is said to be gentle: (hanvathekah tarbeni) Thy gentleness hath made me great.
How far then are they from this Wisdom which is from above, who (with the Spanish begger) will not alter one step of their gravity for all the lashes of the Law,
How Far then Are they from this Wisdom which is from above, who (with the Spanish beggar) will not altar one step of their gravity for all the Lashes of the Law,
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and represents men as much resembling that sort of persons, whom the Apostle describes to be NONLATINALPHABET and NONLATINALPHABET, presumptuous and self-willed. This is none of the Fruits of the Wisdom that is from above.
and represents men as much resembling that sort of Persons, whom the Apostle describes to be and, presumptuous and self-willed. This is none of the Fruits of the Wisdom that is from above.
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and thus it casts a frowing eye upon those that are very prone to evil surmises, malignant interpretations of other mens actions and intentions, to calumniating and backbiting their Brethren:
and thus it Cast a frowing eye upon those that Are very prove to evil surmises, malignant interpretations of other men's actions and intentions, to calumniating and backbiting their Brothers:
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But Beza renders this word, Obtemperans; and Tremellius out of the Syriack version, Obsequens. It is the property of the Wisdom that is from above, to be obedient to Government.
But Beza renders this word, Obtemperans; and Tremellius out of the Syriac version, Obsequens. It is the property of the Wisdom that is from above, to be obedient to Government.
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How great care God hath taken to preserve the Authority of the Magistrates, is evident by his investing them with the title of Father and Mother, in the fifth Commandment.
How great care God hath taken to preserve the authority of the Magistrates, is evident by his investing them with the title of Father and Mother, in the fifth Commandment.
Yea, he calls them (Elohim) gods: and joyns the fear of the Lord and the King together: (jirah eth Jehovah ve hammelech) fear thou the Lord and the King.
Yea, he calls them (Elohim) God's: and joins the Fear of the Lord and the King together: (jirah eth Jehovah ve hammelech) Fear thou the Lord and the King.
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but exhorts us to be obedient, not onely NONLATINALPHABET, for fear of wrath and punishment, but chiefly, NONLATINALPHABET, for Conscience sake, and in obedience to Gods Commandment.
but exhorts us to be obedient, not only, for Fear of wrath and punishment, but chiefly,, for Conscience sake, and in Obedience to God's Commandment.
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And St. Peter exhorts us to be obedient to every ordinance of man, NONLATINALPHABET, for the Lords sake: Strange then it is that any can pretend obedience to God,
And Saint Peter exhorts us to be obedient to every Ordinance of man,, for the lords sake: Strange then it is that any can pretend Obedience to God,
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Piety, is defined by Cicero, to be Justitia erga Deos: And St. Augustine explains it, It is Verus cultus veri Dei, the right way of worshipping the true God.
Piety, is defined by Cicero, to be Justitia Erga Gods: And Saint Augustine explains it, It is Verus cultus very Dei, the right Way of worshipping the true God.
What shall we then say of them, who, as the Historian saith of Otho 's Souldiers, Jussa Dueum interpretari quam exequi malunt, are nimbler at disputing,
What shall we then say of them, who, as the Historian Says of Otho is Soldiers, Jussa Dueum interpretari quam exequi Malunt, Are nimbler At disputing,
he that is indued with a malicious mind towards any person, and carries a pestilent tongue in his head, may easily open his mouth against that mans person or actions:
he that is endued with a malicious mind towards any person, and carries a pestilent tongue in his head, may Easily open his Mouth against that men person or actions:
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He takes but little notice of the state of the present world, who is not sensible that one great cause of breeding and nourishing this malignant and disobedient temper in mens spirits, is, the multitude of Seducers, who creep into houses, and lead by the ears, not onely silly women, but even men also, who think themselves wiser then the rest of the world, both from the obedience of the Faith,
He Takes but little notice of the state of the present world, who is not sensible that one great cause of breeding and nourishing this malignant and disobedient temper in men's spirits, is, the multitude of Seducers, who creep into houses, and led by the ears, not only silly women, but even men also, who think themselves Wiser then the rest of the world, both from the Obedience of the Faith,
Of whom we may say as Tacitus of the Mathematicians in Rome: They are, Genus hominum potentibus infidum, sperantibus fallax, quod in republicâ nostrâ & vetabitur semper & retinebitur:
Of whom we may say as Tacitus of the Mathematicians in Room: They Are, Genus hominum potentibus infidum, sperantibus fallax, quod in republicâ nostrâ & vetabitur semper & retinebitur:
and who indeed do fill them with that which our Apostle calls NONLATINALPHABET, bitter Envy and Strife. These are so far from deserving the Title of the Wisdom that is from above, that they are rather to be reckoned among them, whom the Apostle calls NONLATINALPHABET, despisers of Government: And another Apostle, NONLATINALPHABET, raging waves of the Sea, by whom ignorant and unstable souls are NONLATINALPHABET, tossed to and fro. Whatsoever such men may pretend, the word of God tells us, that the Wisdom that is from above, is, NONLATINALPHABET, of an obedient temper. But leaving this, let us advance towards the
and who indeed do fill them with that which our Apostle calls, bitter Envy and Strife. These Are so Far from deserving the Title of the Wisdom that is from above, that they Are rather to be reckoned among them, whom the Apostle calls, despisers of Government: And Another Apostle,, raging waves of the Sea, by whom ignorant and unstable Souls Are, tossed to and from. Whatsoever such men may pretend, the word of God tells us, that the Wisdom that is from above, is,, of an obedient temper. But leaving this, let us advance towards the
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For God delights in no service so much as Mercy, because nothing is so suitable to his Nature, of whom it is said, Mercy and Truth, Psal 89 ▪ 14. Jam. 2.13.
For God delights in no service so much as Mercy, Because nothing is so suitable to his Nature, of whom it is said, Mercy and Truth, Psalm 89 ▪ 14. Jam. 2.13.
go before his Face, and Mercy rejoyceth over Judgment. And indeed as every Tree is known by his fruits, so hereby onely can a man be known to have a good root and principle within,
go before his Face, and Mercy Rejoiceth over Judgement. And indeed as every Tree is known by his fruits, so hereby only can a man be known to have a good root and principle within,
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But as Ludovicus Vives tells us, that Epicurus held indeed that there were Gods, but that they did not regard humane affairs, which is all one as to hold no Gods at all:
But as Louis Vives tells us, that Epicurus held indeed that there were God's, but that they did not regard humane affairs, which is all one as to hold no God's At all:
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But we must endeavour to be constant, and eeven in leading a good life, and when we have done all we can, acknowledge our selves to be but unprofitable servants.
But we must endeavour to be constant, and even in leading a good life, and when we have done all we can, acknowledge our selves to be but unprofitable Servants.
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Sixth Pillar in this Structure, it is NONLATINALPHABET, which we render, without partiality: and in this sense it may shew us what Wisdom doth in a special manner belong to Magistrates in the execution of Justice,
Sixth Pillar in this Structure, it is, which we render, without partiality: and in this sense it may show us what Wisdom does in a special manner belong to Magistrates in the execution of justice,
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But (my Lords) I am confident you are so sensible of the obligations that lye upon you as to this, both from Conscience and Honour also, that I shall not need to speak any more of it:
But (my lords) I am confident you Are so sensible of the obligations that lie upon you as to this, both from Conscience and Honour also, that I shall not need to speak any more of it:
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and so it will return to the same purpose with that of St. Paul. Those that are come to be perfect men, that are arrived at the measure of the stature of the fulness of Christ, that are filled with this Wisdom which is from above, are secured that they be no more like Children and Novices NONLATINALPHABET, tossed like Ships at Sea,
and so it will return to the same purpose with that of Saint Paul. Those that Are come to be perfect men, that Are arrived At the measure of the stature of the fullness of christ, that Are filled with this Wisdom which is from above, Are secured that they be no more like Children and novices, tossed like Ships At Sea,
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and NONLATINALPHABET, carried about like chaff with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lye in wait to deceive.
and, carried about like chaff with every wind of Doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive.
The Apostle tells us, that he is a man of a corrupt minde, and destitute of the Truth, who NONLATINALPHABET, doth not come and resign up his judgement to a form of wholesome words:
The Apostle tells us, that he is a man of a corrupt mind, and destitute of the Truth, who, does not come and resign up his judgement to a from of wholesome words:
the ordinary and natural Fruits whereof, are envy, strife, railings, evil surmisings, and NONLATINALPHABET, perverse disputings or gallings of one another, not so much with a design to finde out the Truth,
the ordinary and natural Fruits whereof, Are envy, strife, railings, evil surmisings, and, perverse disputings or gallings of one Another, not so much with a Design to find out the Truth,
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We read of Anaxagoras, that because a stone fell out of the Air into the River Aegos in Thrace, he did therefore peremptorily hold an opinion, that the Heavens were made of stones;
We read of Anaxagoras, that Because a stone fell out of the Air into the River Aegos in Thrace, he did Therefore peremptorily hold an opinion, that the Heavens were made of stones;
Others are like Alexander, of whom the Satyrist Ʋnus Pellaeo juveni non sufficit Orbis, Aestuat infaelix angusto limite mundi, Ʋt Gyarae clausus scopulis, parvâque Seripho.
Others Are like Alexander, of whom the Satirist Ʋnus Pelleaeus juveni non sufficit Orbis, Aestuat infaelix angusto limit mundi, Ʋt Gyarae clausus scopulis, parvâque Seripho.
This small Earthly-Globe is not wide enough for their over-grown Fancies to bustle in, and therefore they have added to it a New World in the Moon: To which yet they have not thus far attained, to set up a Post-office, that we might have some correspondence with the people of that Region.
This small Earthly-Globe is not wide enough for their overgrown Fancies to bustle in, and Therefore they have added to it a New World in the Moon: To which yet they have not thus Far attained, to Set up a Post-office, that we might have Some correspondence with the people of that Region.
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Others dream of a long time of the Prae-existence of the Soul of man, before it came into the body, much like the Egyptians, that conceit themselves to have a Chronicle of many thousands of years before the world began.
Others dream of a long time of the Preexistence of the Soul of man, before it Come into the body, much like the egyptians, that conceit themselves to have a Chronicle of many thousands of Years before the world began.
and desire to finde out something New under the Sun, then that men did verily believe such things to be so as they have attempted to make others believe.
and desire to find out something New under the Sun, then that men did verily believe such things to be so as they have attempted to make Others believe.
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But we may say by too sad experience, that Nimium altercando amittitur veritas, men have mudded these clear Crystalline streams of Religion, by too much stirring in them,
But we may say by too sad experience, that Nimium altercando amittitur veritas, men have mudded these clear Crystalline streams of Religion, by too much stirring in them,
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Yea, it hath opened the mouths of Papists, and men of Atheistical spirits, to reproach the Protestant Religion, if not all Religion, doubting whether there be any such thing in reality,
Yea, it hath opened the mouths of Papists, and men of Atheistical spirits, to reproach the Protestant Religion, if not all Religion, doubting whither there be any such thing in reality,
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It might have been a necessary act of charity to have digressed here a little, to have fortified us against those advantages that Papists and Atheists, are apt to take against our Church, by reason of these divisions:
It might have been a necessary act of charity to have digressed Here a little, to have fortified us against those advantages that Papists and Atheists, Are apt to take against our Church, by reason of these divisions:
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By telling the Atheist, that there were as great differences between the Platonists, and Peripateticks, the Stoicks, and Epicureans, and Academicks, as there are now amongst Christians:
By telling the Atheist, that there were as great differences between the Platonists, and Peripatetics, the Stoics, and Epicureans, and Academics, as there Are now among Christians:
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By telling the Papist, that the differences between the Thomists and Scotists, between the Jesuites and Seculars, between the Jansenists and Sorbonists, are not inseriour to those which they see amongst the Protestants. Besides, that the Church of England (properly so called) is like Jerusalem, a City compact together;
By telling the Papist, that the differences between the Thomists and Scotists, between the Jesuits and Seculars, between the Jansenists and Sorbonists, Are not inseriour to those which they see among the Protestants. Beside, that the Church of England (properly so called) is like Jerusalem, a city compact together;
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I shall therefore conclude this head, with that of St. Gregory Nazianzene: It is the first and chief wisdom to despise that wisdom, which consists in talking and subtilty of words,
I shall Therefore conclude this head, with that of Saint Gregory Nazianzene: It is the First and chief Wisdom to despise that Wisdom, which consists in talking and subtlety of words,
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Diogenes Laertius, reports of Diogenes the Cynick, his trampling on Plato 's pride, sed majori fastu. And this Cynick would sometimes in the coldest time of VVinter, go to bathing himself in cold water, to make the people admire and pity him.
Diogenes Laertius, reports of Diogenes the Cynic, his trampling on Plato is pride, sed majori Fastu. And this Cynic would sometime in the Coldest time of VVinter, go to bathing himself in cold water, to make the people admire and pity him.
These austerities and singularities, are apt to impose upon injudicious people, as pieces of Self-denyal, and singular parts of mortification, and forsaking of the world.
These austerities and singularities, Are apt to impose upon injudicious people, as Pieces of Self-denial, and singular parts of mortification, and forsaking of the world.
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But there hath been a far worse sort of Hypocrisie practised in our dayes, like that of Nero, of whom the Historian speaks, Quoties fugas aut caedes jussit, &c. When he had appointed to banish or murther any man, then he must have publick thanksgiven to the gods:
But there hath been a Far Worse sort of Hypocrisy practised in our days, like that of Nero, of whom the Historian speaks, How often fugas Or caedes Jussit, etc. When he had appointed to banish or murder any man, then he must have public thanksgiven to the God's:
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So, I say, he that to the Wisdom of the Serpent doth joyn the innocency of the Dove, he that is both a good Christian and a good Subject, he hath the VVisdom that is from above. But, alas!
So, I say, he that to the Wisdom of the Serpent does join the innocency of the Dove, he that is both a good Christian and a good Subject, he hath the VVisdom that is from above. But, alas!
Secondly, this discovers the substance of every mans duty, which he should endeavour to put in practice, even to follow peace with all men and holiness, without which no man shall see God.
Secondly, this discovers the substance of every men duty, which he should endeavour to put in practice, even to follow peace with all men and holiness, without which no man shall see God.
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To avoid perverse disputings, such as are most suitable to men of corrupt mindes: And finally, to fear the Lord, 1 Tim. 6.5. and serve him in sincerity.
To avoid perverse disputings, such as Are most suitable to men of corrupt minds: And finally, to Fear the Lord, 1 Tim. 6.5. and serve him in sincerity.
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You are sent by his Majesty, as his Vice-Gerents, NONLATINALPHABET to the terror of evil doers, and to the praise and encouragement of them that do well.
You Are sent by his Majesty, as his Vicegerents, to the terror of evil doers, and to the praise and encouragement of them that do well.
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Them therefore that are prophane, and opposite to Purity, or turbulent and opposite to Peace, or factious and disobedient, your Lordships will please to observe them as the fit objects of the censures of the Law.
Them Therefore that Are profane, and opposite to Purity, or turbulent and opposite to Peace, or factious and disobedient, your Lordship's will please to observe them as the fit objects of the censures of the Law.
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