Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	evil_a	good_a	sin_n	3,208	5	4.9732	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B04528	The lavvfulnes of hearing the publick ministers of the Church of England proved, by Mr. Philip Nye and Mr. John Robinson, two eminent Congregational divines. Together with the judgment of Dr. Goodwin, Dr. Owen, and other independents, as well ancient as modern, concerning forms of prayer, parish-churches, and communion with them: and the judgment of other nonconformists about kneeling at the sacrament.	Nye, Philip, 1596?-1672.; Robinson, John, 1575?-1625.	1683 (1683)	Wing N1496; ESTC R203023	37,350	46

Apostle evil is present with me I cannot hear or read or pray and the rest but with a mixture of Sin yet upon this account I may not cease from or neglect a known Duty not though materially considered the evil accompanying being greater than the good As in meditation when blasphemous thoughts arise c. To omit a known Duty is a sin of wilfulness the evil from me in it is but infirmity only The least wilful Sin is greater and more provoking than the greatest Sin of Infirmity For Application to the Case 1. Governors otherwise pious and zealous yet not so knowing in matters of Church-Orders may possibly in the discharging of their Duty and doing this good Work occasion a mixture of evil with it Being perswaded that Preachers and Preaching will be accepted with more reverence and become more effectual if by Persons ordained as well as examined and tried for their fitness and if accompanied also with set and solemn Forms of Prayer and other Vniformities they therefore by their Laws establish and enjoyn these things The Persons also appointed to this Work though not approving all that is imposed through infirmity yield and submit rather than let so good a Work fall 2. The things therefore objected as Evils by which some are deterred from hearing are the Infirmities of others mixed with the Duty I say Infirmities for so in charity we ought to judg Now if I may not omit a Duty in respect to the Evil mixed with it which is my own much less may I thus leave an Ordinance for the Evil that is another Man's no way mine or to be charged upon me This were to make another Man's Sins or Infirmities more mine than my own Objections Answered Object 1. We cannot judg such Imposition and submitting to these Infirmities especially after so much Light and Reformation Answ 1. If the known Integrity and Piety of some of them who have Conformed is such that there is ground to hope what they have done herein is through want of Light Misapprehension or the like Infirmity we may then conclude that the grosness wilfulness or whatsoever may make those Actions more than an Infirmity in any other Conformist must arise only from the internal frame or badness of the Mind and Intentions for externally they are the same If so then it is nothing at all to us to them it is Prov. 21.27 for in respect of the lawfulness of our joyning with the administration or unlawfulness whether it be done with a better or worse mind is not observable by us outward and visible Sins only pollute others that be in relation If Envy Pride Hypocrisy or the like Evils of the Mind did so we should be constantly guilty of other Men's Sins and without Remedy Answ 2. What-ever Sins are in the Person as to himself they are to me but as Sins of Infirmity that is such Evils adhering to the Worship as I have no power to prevent I may and ought to mourn for such mixtures as for my own Infirmities but avoid them I cannot without I avoid the Duty Object 2. There is much Error mingled with the few Truths they preach as Popery Arminianism c. There are also invective Reflections yea railings against the People of God Answ 1. What is morally Good will bear the mixture of a great deal of Evil and yet retain its Goodness still the Goodness being from God who is a greater Good than Satan or Sin is an Evil. Answ 2. We cannot expect from Men of ordinary Gifts that Truth be preached without the mixture of Errors more or less We know but in part therefore are to prove all things and hold fast that which is good Heb. 5.14 A Saint as other Creatures though weak and newly born hath a taste of what is Food suitable and what sincere Answ 3. As for those intemperate Expressions and Reflections on the People of God I confess it is sad but were there not such against Paul and his Party Phil. 1.15 yet notwithstanding they are to be heard even by the same Persons they enveighed against for the Truth 's sake Object 3. The Lives of most of our Conformists are vile and abominable full of Pride Covetousness Luxury Drunkenness How can we expect a Blessing on their Labours though they preach Truth and good Things Answ 1. The mixtures in Sermons are nearest the Irregularities of their Calling the next the Sins of their Conversations farthest from their Doctrine and therefore have less efficacy at such a distance to prejudice it Answ 2. It 's God's Word and not their own they preach Truth is blessed from the Lord for its own sake and his whose it is When Christ blessed his Disciple with the promise of his presence Mat. 28.20 Lo I am with you always even to the end of the World it is to be applyed rather to their Doctrine than Persons for they were sometimes left to humane Infirmities in their lives and they lived not to the end of the World If it be not Truth though an Angel from Heaven bring it no Blessing will come with it but if it be Christ that is preached whoever is the Instrument there is matter of hope and rejoicing Phil. 1.15 c. Some preached Christ who were not sincere though at the same time others who were blameless preached the same Truths What then saith Paul vers 18. Notwithstanding every way Christ is preached and therein do I rejoice and will rejoice Those Peter mentions they sed the Flock the Flock then heard them and were instructed by them yet we are told those Ministers were Covetous Ambitious took up their Ministry for filthy Lucres-sake and were Lords over God's Heritage More cannot be objected against our Ministers that Conform than might against the Scribes and Pharisees in Christ's time either in respect of their Doctrine which was loaden with Traditions their Standing which was not according to Law their lives which were vicious yet Christ not only permits but requires us to attend the Truths they deliver Consideration III. About partaking with another Man's sins This ariseth from some special relation as a moral touch which is either in respect to the Person transgressing or the Sin it self 1. Our Relation to Persons may either be 1. Transient or Occasional For a Man becomes guilty with him that sinneth by applanding approving or encouraging him in his Sin John 2.10 11. Rom. 1.32 and in some cases by silence being present when some gross Sin is openly commited Or 2. our Relation may be set and stated either Civil as between Parents and Children Masters and Servants c. This will not be much to our purpose or Sacred viz. that setled Relation that ariseth from Gospel-Communion as in particular Churches between Officers and Members and one Member with another By virtue of this Relation Sins are transmitted from one to another with the greatest celerity and efficacy A little Leaven leaveneth the whole Lump The Evil of another and that

Duty we join in may so relate as I may partake of his Evil though I act nothing with him but what is a Duty on my part Receiving of Rents and Tenantship are so nearly related that if the Person with whom I partake thus have forfeited his Tenantship and of right is no Tenant yet by my accepting of Rent from him I make him one notwithstanding his forfeiture To exercise a Judicial Act relates so much to the Person legally constituted a Judg that if I submit my Cause to him that is not so and suffer I sin against my own Liberty In each of these what I do is good but partakes somewhat with the evil of another In our Spiritual Affairs that is a full instance 1 Cor. 10.18 They that eat of the Sacrifice partake of the Altar that is from the Relation and Connexion betwixt the Altar and the Gift Mat. 23.19 The Altar sanctifieth the Gift It is either not a Sacrifice or not a Lawful Sacrifice but by reason of the Altar For Application to the Case 1. My being present and hearing of a Conformist is no Approbation of the evil of his Conformity and so no occasional or transient Relation is raised thereby Approbation is an act of the Mind or Heart It is not shewed to him or others by me until it be expressed outwardly by my Words or Gestures which I have not in this case any occasion to do his Evil being done elsewhere and formerly and not in our presence that now hear him 2. Nor is there any set or standing Relation between him and me though he preach and I hear him constantly This creates no Church-fellowship or Communion To instruct and learn is an humane or natural converse and differs not from teaching or learning any other Faculty though the subject Matter I hear be Divine It 's true by the addition of a special Institution it becomes a Church-Ordinance so giving of Alms visiting of the Sick and the like which are Actions of common Humanity when brought under a special Institution do thereby become as much Church-Ordinances as Preaching 2 Cor. 6.14 What fellowship hath Light with Darkness or a Believer with an Infidel that is in respect to Church-Communion and Fellowship there is none yet a Believer and an Infidel may Preach and Hear may Teach and be Taught Acts 17. 1 Cor. 14. Rom. 1.13 3. For any special Tincture derived from his Evil to the Duty we perform with him it must be either from the Sins of his Person or his Ordination The former hath been spoken to As for the evil of his Ordination it relates not to his Preaching by any such near aliance as that the one may not be done without the other It is the duty of all Christians saith Ames to do their utmost to advance the Kingdom of God and therefore to teach others the Knowledg of God Why may not a Man Preach and Instruct others if he be able by word of Mouth as well as by Writing and Printing Theological Discourses This latter was never questioned by any sober Man OBJECTIONS ANSWERED Object 1. My presence at such Mens Preaching if I be silent and give no testimony against them will be an encouragement to their way Answ 1. If I had no other just and apparent reason for my being present it might be so interpreted but my presence relates and ought so to be judged unto the Word Preached If I be present in some consecreated place adorned with Images to hear a Sermon my presence ought not to be interpreted a Countenancing those Superstitions but the Preaching of Gods Word When the Preaching of Christ and a malitious Spirit was in one Man Pauls rejoycing at the one was no Countenancing of the other Answ 2. We do not so easily derive guilt or pollution by being present or in the Company of Sinners though we do not testify against them when they are not in Spiritual Communion with us A little Leaven leaveneth the whole Lump but no more The Contagion goeth no further than the Relation The Apostle 1 Cor. 5.9 layeth down clearly this difference from that Verse to the end He speaks of Judging that is censuring of others that we may prevent partaking with them in their Guilt By Judging we are to understand not only the Censure it self but the telling our Brother the reproving convincing and other private Duties in relation thereunto and avoiding their Company afterwards and it is applied with distinction of Persons in respect of their relation to us There are Fornicators of this World ver 10. and such are without ver 12. Now there is not that Obligation lying upon us to reprove their Sins as if a Brother be a Fornicator ver 11. In some cases we may be silent and leave the former to the Judgment of God ver 13. But in no case if he be a Brother Answ 3. To Reprove or give Testimony against an evil is a tender Duty and we may easily miscarry if the rules thereof be not strictly observed 1. Especially if publick in the Face of a Congregation come together peaceably to worship God 2. And the Person an Elder at least so reputed generally by the Congregation 3. The Sin also must be a gross Sin and apparant so to the Assembly But if it be doubtful as in our Case whether it be a Sin or such a Sin whether committed upon the place or formerly we know not where nor how long since if possibly he hath repented of it or is able to clear himself at least from the grosness of it I say in such a case were he a Brother and in this Relation I have no Call to reprove or give a publick testimony in such time or place especially Answ 4. This Objection renders not my coming to hear an Evil but my not reproving I am the rather bound to come for I have hereby not only an opportunity to receive but to do good if such reproving be a duty Object 2. Ordination and Conformity and Common Prayers and Ceremonies are connexed with Preaching as one intire Service by partaking thereof of the the one we contract the pollution of the other Answ 1. What God himself in a moral way joyneth together no Man may separate only God himself But what God in Nature hath joyned together he gives us leave to separate as Chaff from Wheat c. And so likewise for what Man joyneth together especially in the Service of God and such matters thereof as God hath not required A set Liturgy or stinted Form of Prayer for matter and Words to be used much less to be inseparably joyned with Preaching is not required by the Lord nor indeed is there any such necessary dependance by our Laws Answ 2. Ordination is not so necessarily connexed with Preaching either by God or Man Scripture-light mentions Preaching and Hearing as Duties Rom. 10. whereas yet there could be no Ordination nor are they so inseparably joyned by our Laws But if they were it

People in his holy Ordinances and half imagining that they draw near enough to God if they can withdraw far enough from other Men. Great Zeal they have against the false Church Ministry and Worship so being or by them conceived so to be and against any appearing evil in the true but little for that which is true and good as their practice manifests But Evil is as contrary to Evil as Good is to Evil and so is that Zeal plainly carnal which carries a Man further against Evil than for Good seeing no Evil is so evil as Good is good Fourthly There are some to be found so sowred with moodiness and discontentment as they become unsociable and almost Lukanthropoi Werewolfs as they speak if they see nothing lamentable they are ready to lament if they take contentment in any it is in them alone whom they find discontented if they reade any Books they are only Invectives especially against Publick States and their Governours All things tending to accord and union any manner of way are unwelcome unto them They have their Portion in Ishmael's Blessing Gen. 16.12 Lastly There want not some who as Jehu in his fierce marching covered his Ambition Cruelty and Zeal for his own House under pretext of Zeal for God's think to cover and palliate their both grosser and more proper and personal Corruptions under a furious March not only against the Failings but the Persons also failing of Infirmity in matters of Church-Order and Ordinances Who if they were well acquainted and duly affected with their own both more voluntary and greater Sins would slack their Jehu's Peace yea turn their Course tho not to walk with others in Evil which God forbid yet to apply and accommodate themselves unto them in that which is good so far as possibly they could observe any way by the Lord opened unto them I could instance in and name divers particular Persons monstrously grown out of kind this way But that Course I leave unto them who rather desire the disgracing than the bettering of them against whom they deal Or perhaps conceive in their leavened Hearts that there is no other way of bettering specially Persons of mean Condition than by disgracing them But let not my Soul come in their Secret in whose Habitations are such Instruments of Cruelty Gen. 49.5 6. These things thus premised the Objections follow which I have either heard from others or can conceive of my self most colourable against the Practice by me propounded And they are of two sorts Some of them are framed upon Supposition that the Ministers in that Church are in themselves lawful and of God but now yet to be heard by reason of the Abuses and Evils to be found in their Ministrations Others withdraw herein and those the more upon the contrary Supposition To wit that the very Order and Constitution of that Church and Ministry is Papal and unlawful Now the Examination of the Grounds of the one or other I will not in this place meddle with but though both cannot be true will for the satisfying of the with-drawers on both Parts grant for the present to either Part their Ground and so examine distinctly what Exceptions they can or do build thereupon But first for the former Supposing a Church and the Ministry thereof essentially lawful it cannot but be lawful for the Members of other Churches in general Union and Association with it to communicate therewith in things lawful and lawfully done seeing the end of Union is Communion God hath in vain united Persons and States together if they may in nothing communicate together But he who would have us receive the weak in Faith whom God hath received would not have us refuse the Fellowship of Churches in that which is good for any Weakness in them of one sort or other And this we have so plainly and plentifully commended unto us both by the Prophets yea by Christ himself in the Jewish Church and Apostles and Apostolical Men in the first Christian Churches in which many Errors and Evils of all kinds were more than manifest and the same oft-times both so far spread and deeply rooted as the reforming of them was rather to be wished than hoped for As that no place is left for doubting in that case by any who desire to follow their holy Steps in Faith towards God and Charity towards Men and effectual Desire of their own Edification The Objections of the former sort follow Object 1. There is danger of being seduced and misled by the Errors taught in the Assemblies Answ 1. We must not lose the Benefit of many main Truths taught for danger of some few Errors specially in lesser matters This were to fear the Devil more than to trust God 2. There were in the Jewish Church in Christ's time and in divers of the Apostolical Churches afterwards more and greater Errors taught than are in any or all the Churches in England of which also there are not a few which if their Ministers did as fully and faithfully teach and practise all Truths as they keep themselves carefully from Errors might compare in this Business with any reformed Church in Europe 3. This Exception hath its weight against the hearing of Priests and Jesuits specially by the weaker sort and less able to discern of things that differ But not against many Ministers of the Church of England Object 2. He that in any thing partakes with that Church in which Sins known are suffered unreformed partakes in all the Sins of that Church as he that swears by the Altar swears by the Offerings upon it which it sanctifies Mat. 23.19 20. Answ I partake not in the Sins of any how great or manifest soever the Sins be or how near unto me soever the Persons be except the same Sins either be committed or remain unreformed by my Fault Otherwise Christ our Lord had been inwrapped in the Guilt of a world of Sins in the Jewish Church with which Church he communicated in God's Ordinances living and dying a Member thereof If my Brother sin a scandalous Sin and I by just order make Complaint thereof to the Church I have done my Duty It appertains to the Church to excommunicate him if he repent not but not to me except Pope-like I would make my self the Church I am guilty of the Evil in the Commonwealth and Family for redressing whereof I do not my duty in my place which if I do in the Church as I can I am free from the Sins done and suffered there which Sins and Evils I can no more be said to suffer wanting power to reform them than to suffer it to blow or rain because I hinder it not But the proof of the Assertion from Mat. 13. is of admirable device How doth the Church sanctify the Sin of the Sinner as the Altar doth the Offering of the Offerer The Altar makes that to become actually an Offering or holy Gift which before was not an Offering actually but only Gold

for encouraging of such as shall be sent out to the several parts of the Nation in this great Work 2. There is a sum of Doctrinal Truths which in the Enlargement and Application are sufficient both for Conversion and Edification to which the Preachers are to assent and there is provision made by our Laws that such Persons only who are sound in the Faith be imployed therein 3. The Inhabitants of this Nation are required to be present and to give attendance to Instruction that they may Learn the Fear of the Lord. Assertion These things being so although some of us do enjoy the Instruction of our Pastors being in a Church-Relation yet it is a Duty that we and our Families frequent also as we have Liberty and Opportunity the more Publick and National Ministry for these Reasons Reason 1. Where the Lord hath appointed various Ways and Methods in which he will draw near to us and manifest himself we ought to make use of all in their place and season This is a several and distinct way or appointment of God not only in respect of God's Works and our Consciences but also in respect of the teachings of Church Officers as appears in these Particulars 1. The one is Cultus Naturalis from the first Commandment directed by the Light of Nature and the other is Cultus Institutus and a Duty of the second Commandment and our direction herein is only from Gospel Light 2. In respect of the Persons that are the primary Object of each Prophesying that is Church-Preaching serveth not for them that believe not but for them which believe It is principally for building for a Church-State supposeth them Believers though such preaching hath occasionally its efficacy in converting the Weak and more directly in relation to the Children of Members This National or Providential Preaching is principally for Conversion and hath for its primary and main Object Persons in their natural Condition such a Preacher was Noah 2 Pet. 2.5 1 Pet. 4.6 Mat. 16.3 Preaching is before Believing and Believing before any Church-Ordinance There were Preachers in all Nations and in every City before there were Churches in every City 3. The one is from Gifts only as necessarily requisite but Church-Instruction supposeth the Person to be not only of some eminency in Gifts but Grace also and set apart to Office according to Christ's appointment And now having seen the difference of these two Methods the Consequence will follow they ought to be attended with due reverence each of them Reason 2. As we are Members of Churches so we are Subjects and Members of this Common-Wealth and are obliged thereby to observe the lawful Command of our Governors and to be Examples therein to others As Members also of this Civil Body we ought to join with it in a thankful acknowledging this happy Providence of God by which we and our Children after us may be instructed which may be a means to have it continued and a neglect thereof would give just cause to fear the contrary Reason 3. If Church-Members or any one Godly Man hath a Warrant to forbear hearing such Ministers upon this account of unlawfulness then all Godly Men ought at all times so to do and if so the Examples of the Godly to the generality being very leading in the Matters of God this Ordinance thereby will be little frequented and of less efficacy to those that do come to it And by asserting it unlawful to hear such Ministers we imply it were better for the Nation there were no preaching but in particular Churches and if so what can we expect will become of many thousands in an ordinary way of Salvation that have no benefit at all by our Church-Instructions We are to walk wisely yea mercifully towards them that are without Objections Answered Object 1. Where there is no true Church there can be no true Ministry the Church of England is no true Church Ergo c. Answer There may be a Lawful and True Ministry or Administration of the saving Truths of God though the Nation or any parcels of it as yet be in no Church-State We say each particular Church materially considered is part of the Church Catholick The Matter must needs have being before the Form can be introduced No Man becomes a Member of the Catholick Church but by his effectual Calling and that is by preaching the Word I conclude therefore each particular Church to have its production from such an Administration and not this Ministry to have its original or state from the Church Object 2. The National Ministry is Antichristian derived from Rome Answer If Antichristian it 's either so from their Standing as deriving their Ordination thence of which in the third Consideration or from their Doctrine If any such Doctrine be preached it 's the miscarriage of particular Persons and contrary to the National Provision The Articles of Religion to which the Ministers are to conform their Instructions are Orthodox framed for the casting and keeping out of Popery Object 3. It offends our weak Brethren it is a complying with the Corruption of the Times it 's an approbation and encouragement to Conformity Answer These and other Objections of the like nature have their weight and place in practice when the matter is indifferent and may be done or left undone without Sin and not in relation to any moral Duty Though I know gathering of Churches in a Congregational way preaching without Ordination Baptizing of Infants and the like as well as hearing a Conforming-Minister are a great offence to some that are truly Godly yet may I not say If such a Fellowship if such Baptizing and the rest offend my Brother I will do no such thing while the World standeth lest I should offend It were sin so to resolve because these are moral Duties and not left to my liberty as Meats and the rest 1 Cor. 8.13 and Acts 8. wherein the nature of indifferent things is laid down Consideration II. About refraining a Moral Duty for the Evil mixed with it or in the Persons performing it 1. As we are not to do Evil that Good may come of it no more ought we to leave what is morally Good undone for the Evil that is some-way mixed with it Zeal for Good is to be preferred to that which is against Evil. The greatest Good is better than the greatest Evil is back What-ever good thing we do tends towards our Union with the chiefest Good the refraining of Evil not so immediately 2. Betwixt things indifferent and what is morally good you have this difference If there be any mixture of evil with the one it becomes wholly evil there is nothing of good in it to give stop or preponderate but what is morally good will remain so still though mixed with evil We may allay the worth of it as baser Metals mixed with Gold but yet it is Gold still and may be perfectly severed 3. When I would do good saith the

them but a benefit and matter of rejoycing when I can in any thing with good a Conscience unite with them in matter if not in manner or where it may be in both And this Affection the Lord and my Conscience are my Witnesses I have always nourished in my Breast even when I seemed furthest drawn from them And so all that have taken knowledg of my Course can testifie with me and how I have still opposed in others and repressed in mine own to my power all sower zeal against and peremptory rejection of such as whose Grace challenged better use and respect from all Christians And in testimony of mine affection this way and for the freeing of mine own Conscience and information of other Mens I have penned this Discourse tending to prove the hea●●ng of the Word of God preached by the Mi●isters ●f the Church of Engl●●d 〈…〉 … n and apply the Doctrins of 〈…〉 … d in cases necessary for all of all Sec●s or sorts of Ch 〈◊〉 〈◊〉 〈◊〉 … ity and occasion of so doing though sequestring themselv●● 〈◊〉 ●ll C●●●●nion with the Hierarchical Order there established Three sorts of opposites I make account to meet withal The first of them who truly desire and carefully endeavour to have their whole course both in Religion and otherwise framed by the holy and right Zeal of God's Word either for their confirmation in the Truth or Reformation wherein through humane frailty they step aside And unto them especially I direct this my Discourse begging at his hands who is the Father of Lights and from whom cometh down every good and perfect Gift for them as for my self that as he hath given us to set our Faces towards Heaven and to seek him with the whole Heart so he would not suffer us to wander from his Commandments to the right hand or to the left A second sort is of them whose tender and scrupulous Conscience makes them fearful and jealous of every thing which hath in it the least appearance of evil lest coming too near it they be defiled by it one way or other This their godly Zeal and tenderness of Heart is to be loved of all Men and cherished by all good means Only such are to be intreated for their own good to take knowledge of a distinction most useful for their direction in things lawful in their kind and good in their right use Of which some are only naturally good in their kind but not simply commanded of God as to get and keep the riches and credit of the World to enjoy outward Peace or other bodily Comfort Others are morally good in their kind and commanded of God as to hear the Word of God obey the Magistrate and the like Now in things of the former sort it is very requisit considering both their Nature and ours that we keep a jealous Eye and strait Hand over our selves and our ways For them they are not in their kind enjoyed as the other neither do the Scriptures any where require of Men to be rich or the like as they do to hear Gods Word obey Authority c. And for our selves we are prone and in danger to over-strain for the getting and enjoying of them as being naturally pleasing good things So as if out of a godly jealousie over our Hearts towards them we keep not our selves from going too near the side for the getting or keeping of them we shall by one storm of Temptation or other be blown into the ditch of Sin and Destruction But now for the practice and performance of Duties simply moral and commanded in their kind as is the hearing of God's Word specially by God's People we ought to strain to the uttermost and to go as near the wind as may be seeing nothing but apparent Sin in the way can excuse the withdrawing from it when occasion of enjoying it is offered O that there were not to be found some who being very scrupulous of coming near to any thing amiss in outward Ordinances or to any person failing in them yet make no scruple of complying and conforming with the World so far in the eager pursuit of Worldly Profits immoderate use of worldly Delights and fulfilling the Lusts of the World and Flesh dwelling in them as that there appears scarce an hair's-breadth of difference between them and meer Worldlings which know not God Which latter Evils are both worse in themselves as being expresly condemned by the Law of God and Light of Nature and more odious in the persons as being more personal free and voluntary than those in the other to which they are carried by the violent Current of the Times A third sort of Opposits I make account to meet with more untractable than the former and more vehemently bent against the things propounded by me out of prejudice and passion than the other by scruple of Conscience or shew of Reason To them I can hardly say any thing it not being their manner to reade or willingly to hear that which crosseth their prejudices yet something I must say touching them out of the woful experience of many years taken of them though not much I thank the Lord amongst them unto whom I have ministred Some of these I have found carried with so excessive admiration of some former Guides in their course as they think it half Heresy to call into question any of their Determinations or Practices We must not think that only the Pharisees of old or Papists of later times are superstitiously addicted to the Tradition of the Elders and Authority of the Church In all Sects there are divers especially of the weaker sort who being the less real in their conceptions are the more personal that rather chuse to follow the path of blind Tradition if beaten by some such fore-goers as they admire than the right way of God's Word by others to be shewed them afterwards Some again are as much addicted to themselves as the former to oothers conceiving in effect though they will not profess it the same of their own heads which the Papists do of their Head the Pope viz. that they cannot erre or be deceived and this specially in such matters as for which they have suffered troubles and afflictions formerly and so having bought them dear they value them highly But it is too Merchant-like to strive to over-sell a thing which we have formerly over-bought We must buy the Truth and sell it not at any rate but must account nothing either true or good according to the valuation which we have set upon it but God There is also a third sort highly advancing a kind of privative Goodness and Religion and who bend their force rather to the weakning of other Men in their courses than to the building up of themselves in their own and in truth rather to separation from Men not only in evil but even in that which is good for some other evil conceived in them than to Union with God and his