MUch of the Wisdom of the ancient Heathens hath been conveyed to after Ages in Proverbs. And these were in so high esteem with the learned'st of them, that even their gravest Philosophers thought them some strength to their Arguments,
MUch of the Wisdom of the ancient heathens hath been conveyed to After Ages in Proverbs. And these were in so high esteem with the Learnedest of them, that even their Gravest Philosophers Thought them Some strength to their Arguments,
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and to signifie this, caused them to be written over the doors of their Idol-Temples, to the end that they might be the more universally learnt, and religiously reguarded by men.
and to signify this, caused them to be written over the doors of their Idol-Temples, to the end that they might be the more universally learned, and religiously regarded by men.
What a price then may we justly set on these Proverbs of Solomon, whose rare Wisdom for its singular eminency is its self become Proverbial? If their Antiquity may serve to enhance their value, they are above four hundred years older than those which derive from the so much famed Wise Men of Greece. If their Form be regardable, they are short, close and pithy Sentences, comprizing a great deal of most sacred truth and necessary instruction in the fewest words, apt by the acuteness and smartness of the expression to imprint the sense more deeply in the Mind,
What a price then may we justly Set on these Proverbs of Solomon, whose rare Wisdom for its singular eminency is its self become Proverbial? If their Antiquity may serve to enhance their valve, they Are above four hundred Years older than those which derive from the so much famed Wise Men of Greece. If their From be regardable, they Are short, close and pithy Sentences, comprising a great deal of most sacred truth and necessary instruction in the fewest words, apt by the acuteness and smartness of the expression to imprint the sense more deeply in the Mind,
Or like Chymical Spirits, the least drop whereof is of a very diffusive Vertue and strong Operation, such is their Universal use, that we cannot miss amongst them the most excellent Rules of Duty both to God and Man, suited to all Relations in Family or Kingdom, to all conditions of high and low, rich and poor, to both Sexes and all Ages. Lastly, they are truely such,
Or like Chemical Spirits, the least drop whereof is of a very diffusive Virtue and strong Operation, such is their Universal use, that we cannot miss among them the most excellent Rules of Duty both to God and Man, suited to all Relations in Family or Kingdom, to all conditions of high and low, rich and poor, to both Sexes and all Ages. Lastly, they Are truly such,
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as the Sacred Oracles of the Living God, teaching us that only true Wisdom that is from above, which as St. Iames telleth us, is first pure, then peaceable, Jam. 3, 17. Even that Wisdom whereby we are taught (as here in the Text) to attend to God's Counsel and to lay aside our own devices; the best way of honouring our Father which is in Heaven,
as the Sacred Oracles of the Living God, teaching us that only true Wisdom that is from above, which as Saint James Telleth us, is First pure, then peaceable, Jam. 3, 17. Even that Wisdom whereby we Are taught (as Here in the Text) to attend to God's Counsel and to lay aside our own devices; the best Way of honouring our Father which is in Heaven,
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This Proverb is made up of two Propositions, joyned (or severed rather) with this adversative Particle, nevertheless, signifying unto us thus much, that tho the former of these two Propositions contain a certain truth which well deserveth our serious consideration,
This Proverb is made up of two Propositions, joined (or severed rather) with this adversative Particle, nevertheless, signifying unto us thus much, that though the former of these two Propositions contain a certain truth which well deserveth our serious consideration,
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1. The Subject of the former is Man, a poor, weak, mortal creature, groaning out a few troublesome dayes on Earth, under the afflicting sense of infirmities and wants;
1. The Subject of the former is Man, a poor, weak, Mortal creature, groaning out a few troublesome days on Earth, under the afflicting sense of infirmities and Wants;
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2. The Subject of the second Proposition is the Lord; the most Great and Incomprehensible Glorious God, the Eternal and Inexhaustible Spring of Being and Blessedness; the Independent, Self-sufficient, infinitely great, wise, and good Creator, Preserver, and Governor of us and all the World:
2. The Subject of the second Proposition is the Lord; the most Great and Incomprehensible Glorious God, the Eternal and Inexhaustible Spring of Being and Blessedness; the Independent, Self-sufficient, infinitely great, wise, and good Creator, Preserver, and Governor of us and all the World:
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In whom we live and move and have our being, Act. 17, 28. Who giveth to all, Life and Breath and all things, V. 25. The unexpressible, unconceiveable, I AM that I AM, Exod. 3, 14. The Alpha and Omega, the beginning and the end, Rev. 21, 6. All in All, 1 Cor. 15. 28. Above all, through all,
In whom we live and move and have our being, Act. 17, 28. Who gives to all, Life and Breath and all things, V. 25. The unexpressible, unconceivable, I AM that I AM, Exod 3, 14. The Alpha and Omega, the beginning and the end, Rev. 21, 6. All in All, 1 Cor. 15. 28. Above all, through all,
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2. Seeing now these two are of such widely distant natures, we must needs expect that very different things should be affirmed of them, as here indeed we find.
2. Seeing now these two Are of such widely distant nature's, we must needs expect that very different things should be affirmed of them, as Here indeed we find.
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1. Of Man it is said, that there are devices in his heart. He is always full of Thoughts and Imaginations, Considerations and Consultations, Projects, Plottings, and Contrivances;
1. Of Man it is said, that there Are devices in his heart. He is always full of Thoughts and Imaginations, Considerations and Consultations, Projects, Plottings, and Contrivances;
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His thoughts are very often nothing else but the wild and extravagant roavings of a rambling Phantasie, and at best but the uncertain and unsatisfactory reasonings of a very dimsighted and fallible Iudgment. But on the other hand, vastly opposite to these devices, here is attributed to the Lords Counsel, the certain result and determination of an infinite and infallible Wisdom.
His thoughts Are very often nothing Else but the wild and extravagant roavings of a rambling Fantasy, and At best but the uncertain and unsatisfactory reasonings of a very dimsighted and fallible Judgement. But on the other hand, vastly opposite to these devices, Here is attributed to the lords Counsel, the certain result and determination of an infinite and infallible Wisdom.
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3. Of Man (tho it be not expresly said in words) it is to make good the Antithesis, necessarily implyed, that all his devices are ineffectual, or very rarely effect and bring to pass the thing that he would have;
3. Of Man (though it be not expressly said in words) it is to make good the Antithesis, necessarily employed, that all his devices Are ineffectual, or very rarely Effect and bring to pass the thing that he would have;
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after great, solicitous and tedious studying, nothing is got, the Mountain is delivered of a Mouse, disappointment and vexation is the issue of his Travels.
After great, solicitous and tedious studying, nothing is god, the Mountain is Delivered of a Mouse, disappointment and vexation is the issue of his Travels.
The remnant of Judah shall know whose word shall stand (or be fulfilled) mine or theirs. Jer. 4, 4. 28. My word shall surely stand against you for evil, v. 29. 12. The evil that I have determined and foretold you of, shall surely come upon you.
The remnant of Judah shall know whose word shall stand (or be fulfilled) mine or theirs. Jer. 4, 4. 28. My word shall surely stand against you for evil, v. 29. 12. The evil that I have determined and foretold you of, shall surely come upon you.
and ordered with all the wisdom, policy and strength, that humane nature is capable of, whatsoever confidence the Authors of such devices may have in their own wit and prudence, nevertheless the Counsel of the Lord shall still take place of all,
and ordered with all the Wisdom, policy and strength, that humane nature is capable of, whatsoever confidence the Authors of such devices may have in their own wit and prudence, nevertheless the Counsel of the Lord shall still take place of all,
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The plain sense and meaning of this Proverb being thus laid open before us, we may very easily discern the scope and drift of it to be this, viz. To make us sensible of the folly and vanity of mens arrogance, in setting up for themselves in the world, without a due regard to the all-disposing providence of the Almighty God; in going about to make their own Fortunes by their own skill and industry, without a due respect to the Will and directions of the universal Governor of the World.
The plain sense and meaning of this Proverb being thus laid open before us, we may very Easily discern the scope and drift of it to be this, viz. To make us sensible of the folly and vanity of men's arrogance, in setting up for themselves in the world, without a due regard to the All-disposing providence of the Almighty God; in going about to make their own Fortune's by their own skill and industry, without a due respect to the Will and directions of the universal Governor of the World.
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but submitting our selves intirely to the Will and Counsel of the Lord, we may be solely directed by it, totally relye upon it, and heartily acquiesce in it:
but submitting our selves entirely to the Will and Counsel of the Lord, we may be solely directed by it, totally rely upon it, and heartily acquiesce in it:
Now that men seem grown up to that prodigious insolence and pride, as to quarrel with even God himself about his Government, to find faults in his works;
Now that men seem grown up to that prodigious insolence and pride, as to quarrel with even God himself about his Government, to find Faults in his works;
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every one would fain seem wise enough to be the modeller of a better form of Government both in Church and State, then the wisdom of former Ages hath been acquainted with;
every one would fain seem wise enough to be the modeller of a better from of Government both in Church and State, then the Wisdom of former Ages hath been acquainted with;
Indeed men that would seem wise above their neighbours, go alwayes big with some new nothing, and are very ambitiously bent upon undoing what hath been done;
Indeed men that would seem wise above their neighbours, go always big with Some new nothing, and Are very ambitiously bent upon undoing what hath been done;
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their chief faculty lyeth in destroying and demolishing all the Monuments of ancient wisdom, that nothing may remain in the eye of Posterity, but mere rubbish.
their chief faculty lies in destroying and demolishing all the Monuments of ancient Wisdom, that nothing may remain in the eye of Posterity, but mere rubbish.
And who then will not be proud of any thing, when they know of nothing better? It hath been for many years too visible that our new devisers seem agreed in nothing more than in contriving mischief and ruine,
And who then will not be proud of any thing, when they know of nothing better? It hath been for many Years too visible that our new devisers seem agreed in nothing more than in contriving mischief and ruin,
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yet they joyn together by the tails, and therein carry Firebrands to burn down the standing Corn and Vineyard of God. And such will be the mischievous devices of mans heart,
yet they join together by the tails, and therein carry Firebrands to burn down the standing Corn and Vineyard of God. And such will be the mischievous devices of men heart,
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or so throughly sanctified by the grace of Christ, as to choose the Lord for their God: that is, who account him not the only Good, which they ought to propound unto themselves in all their designs,
or so thoroughly sanctified by the grace of christ, as to choose the Lord for their God: that is, who account him not the only Good, which they ought to propound unto themselves in all their designs,
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For, tho God made man upright, Eccl. 7, 29. And the very fabrick of his body so contrary to that of other Animals, which either crawl upon the earth,
For, though God made man upright, Ecclesiastes 7, 29. And the very fabric of his body so contrary to that of other Animals, which either crawl upon the earth,
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that his soul should be always aspiring towards Heaven, and his eye should be ever fixed upon his God, and all his motions should be govern'd by his Will and Counsel, that sitteth in the Heavens and shall laugh, (Psal. 2, 4.) and have all the Heathen in derision, Psal. 59. 8. Yet alas,
that his soul should be always aspiring towards Heaven, and his eye should be ever fixed upon his God, and all his motions should be governed by his Will and Counsel, that Sitteth in the Heavens and shall laugh, (Psalm 2, 4.) and have all the Heathen in derision, Psalm 59. 8. Yet alas,
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not being yet born again of the holy spirit of life and the incorruptible seed, nor ingrassed into the true Vine, the second man from heaven heavenly, and thereby reunited unto God the true principle of Unity, is evermore at variance with himself, divided in his thoughts within him, distracted into a confused Multitude of designs, by the great variety of contrary Objects pulling and hailing him contrary wayes unto themselves;
not being yet born again of the holy Spirit of life and the incorruptible seed, nor ingrassed into the true Vine, the second man from heaven heavenly, and thereby Reunited unto God the true principle of Unity, is evermore At variance with himself, divided in his thoughts within him, distracted into a confused Multitude of designs, by the great variety of contrary Objects pulling and hailing him contrary ways unto themselves;
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Now how is it possible for peace and due subjection to Government to be preserved in Kingdoms and States, so long as men are not able to make peace at home in their own hearts,
Now how is it possible for peace and due subjection to Government to be preserved in Kingdoms and States, so long as men Are not able to make peace At home in their own hearts,
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nor know how to command or quiet their own thoughts and disorderly affections, but are continually by their own devices raising and fomenting an endless Civil War in their own Breasts;
nor know how to command or quiet their own thoughts and disorderly affections, but Are continually by their own devices raising and fomenting an endless Civil War in their own Breasts;
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Having thus seen what we are to understand by man, these four things we may now learn from the Text. 1. The heart of man, till it be rightly fixed on God, is a very unconstant thing, unsettled in its thoughts, full of various devices and Counsels. 2. The Devices and Counsels of mans heart, till they concentre in the Will and Counsel of God, are very vain,
Having thus seen what we Are to understand by man, these four things we may now Learn from the Text. 1. The heart of man, till it be rightly fixed on God, is a very unconstant thing, unsettled in its thoughts, full of various devices and Counsels. 2. The Devices and Counsels of men heart, till they concentre in the Will and Counsel of God, Are very vain,
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Let us but have our faith well confirmed in these four things, and we shall soon see and feel the excellent usefulness of them, not only for the quieting of our souls in a contented and joyful acquiescence in God's wise Government of the world;
Let us but have our faith well confirmed in these four things, and we shall soon see and feel the excellent usefulness of them, not only for the quieting of our Souls in a contented and joyful acquiescence in God's wise Government of the world;
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I. The heart of man, unfixed on God the only complete and satisfactory good, is a very unconstant thing, altogether unsettled in its own thoughts, full of various devices and changeable Counsels.
I. The heart of man, unfixed on God the only complete and satisfactory good, is a very unconstant thing, altogether unsettled in its own thoughts, full of various devices and changeable Counsels.
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And till he can come to the knowledge, and be taken with the beauty of that one most perfect and delightsome Object, the innumerable Excellencies whereof, may wholly engage all his more noble faculties,
And till he can come to the knowledge, and be taken with the beauty of that one most perfect and delightsome Object, the innumerable Excellencies whereof, may wholly engage all his more noble faculties,
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and find them sufficient imployment, is thoughts will ever be ranging about the World, and wildly wander up and down from one thing to another, hoping to meet in every thing with something that he wants;
and find them sufficient employment, is thoughts will ever be ranging about the World, and wildly wander up and down from one thing to Another, hoping to meet in every thing with something that he Wants;
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1. Consider we first the end that all men aim at, the thing which they ultimately desire, in the common name and general notion whereof they are all agreed.
1. Consider we First the end that all men aim At, the thing which they ultimately desire, in the Common name and general notion whereof they Are all agreed.
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The poor man finds it not in Poverty, and is apt to think it may be found in Wealth; and therefore are his thoughts always busie at work in devising how he may be rich. The rich man cannot meet with it amidst all his abundance,
The poor man finds it not in Poverty, and is apt to think it may be found in Wealth; and Therefore Are his thoughts always busy At work in devising how he may be rich. The rich man cannot meet with it amid all his abundance,
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and his thoughts are set on work to devise a way to retirement, ease, and pleasure. The voluptuous Epicure, finds some sowr sawce with all his sweet morsels, something there alwayes is to imbitter his delights,
and his thoughts Are Set on work to devise a Way to retirement, ease, and pleasure. The voluptuous Epicure, finds Some sour sauce with all his sweet morsels, something there always is to embitter his delights,
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Whilst it is uncertainly led by blind affection, and wants the sure conduct of a divinely inlightened understanding, not able to discern that infinite Good, which offereth its self to its choice in every thing, the very thing it seeketh for becomes its stumbling Block in the way:
While it is uncertainly led by blind affection, and Wants the sure conduct of a divinely enlightened understanding, not able to discern that infinite Good, which Offereth its self to its choice in every thing, the very thing it seeks for becomes its stumbling Block in the Way:
the man falls and hurts himself against the very thing that he would have; he turns away in a chafe to something else, and still to as little purpose, and with as bad success.
the man falls and hurts himself against the very thing that he would have; he turns away in a chafe to something Else, and still to as little purpose, and with as bad success.
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O the strange uneasiness of every condition to an heart that is void of God! Whatever it be that such a man hath, be sure it is not that very thing which he would have.
O the strange uneasiness of every condition to an heart that is void of God! Whatever it be that such a man hath, be sure it is not that very thing which he would have.
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2. But suppose we now, that men have already fixed their thoughts not only upon happiness, but upon the only chief good that can make them happy, the Blessed God: yet will their thoughts continue manifold and various,
2. But suppose we now, that men have already fixed their thoughts not only upon happiness, but upon the only chief good that can make them happy, the Blessed God: yet will their thoughts continue manifold and various,
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now 'tis this, and anon 'tis that, and presently again 'tis neither; thus he stands disputing till the night overtake him, and even then his thoughts travel,
now it's this, and anon it's that, and presently again it's neither; thus he Stands disputing till the night overtake him, and even then his thoughts travel,
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but being moved by the sence and feeling of his own emptiness and infirmity, may seek that out of himself in God, which he finds he cannot be well without.
but being moved by the sense and feeling of his own emptiness and infirmity, may seek that out of himself in God, which he finds he cannot be well without.
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and tend to no good issue, but shall end in disappointment and vexation, is so clear, that though men are very hardly brought to make the right use of it;
and tend to no good issue, but shall end in disappointment and vexation, is so clear, that though men Are very hardly brought to make the right use of it;
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We shall at present consider but a few things to put this past all dispute. 1. What we are, and how little grounds of hope we can find in our selves. 2. What other men are, and what slender probability there is;
We shall At present Consider but a few things to put this passed all dispute. 1. What we Are, and how little grounds of hope we can find in our selves. 2. What other men Are, and what slender probability there is;
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that either by their help, or against their will we should effect our designs. 3. What God is, and how impossible it is to prevail against his Providence.
that either by their help, or against their will we should Effect our designs. 3. What God is, and how impossible it is to prevail against his Providence.
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1. Let us remember what we are. Consider but in our selves the greatness of our ignorance, and the weakness of our power, and we shall easily be convinced of the vanity of our own devices.
1. Let us Remember what we Are. Consider but in our selves the greatness of our ignorance, and the weakness of our power, and we shall Easily be convinced of the vanity of our own devices.
and much less our neighbours. And yet we must know both, before we can certainly say, that this or that will fit either us or them. Our hearts are very Labyrinths, full of intricacies and windings,
and much less our neighbours. And yet we must know both, before we can Certainly say, that this or that will fit either us or them. Our hearts Are very Labyrinths, full of intricacies and windings,
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or change of constitution in us, be very little better than Poyson, yea bodies politick change tempers as well as bodies natural; and those very Laws, which were with great wisdom at first enacted,
or change of constitution in us, be very little better than Poison, yea bodies politic change tempers as well as bodies natural; and those very Laws, which were with great Wisdom At First enacted,
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as the properest Medicines for curing the present diseases, have in a very few years after, upon this account, been found a worse disease then the other.
as the properest Medicines for curing the present diseases, have in a very few Years After, upon this account, been found a Worse disease then the other.
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yet must we needs confess, that our strength is very little, and how wisely soever we can devise and contrive, we are too weak to bring about our own devices.
yet must we needs confess, that our strength is very little, and how wisely soever we can devise and contrive, we Are too weak to bring about our own devices.
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and bring to pass all that he would have to be? All which he must suppose himself able to do, that can find cause in himself to hope he may accomplish the devices of his own heart.
and bring to pass all that he would have to be? All which he must suppose himself able to do, that can find cause in himself to hope he may accomplish the devices of his own heart.
Mans goings are of the Lord, how can a man then understand his own way? Prov. 20. 24. Our eyes are too bad to see, our arms are too weak to work what is best for our selves or the World;
men goings Are of the Lord, how can a man then understand his own Way? Curae 20. 24. Our eyes Are too bad to see, our arms Are too weak to work what is best for our selves or the World;
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Do we suppose these men to be our friends? Are they at present our Complices or Partners? Or suppose we them our Enemies, and such as appear Adversaries to our designs? Or lastly, are they likly to sit Neuters? Which of these soever they be, they give us little encouragement.
Do we suppose these men to be our Friends? are they At present our Accomplices or Partners? Or suppose we them our Enemies, and such as appear Adversaries to our designs? Or lastly, Are they likely to fit Neuters? Which of these soever they be, they give us little encouragement.
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Are they in Appearance our friends? Who can know whether they be so indeed? Who knows whether they will prove firm and faithful to our Counsels? Are we sure that their hearts are as our hearts, that we may safely give them our hands and take them up into the secrets of our Bosomes? Whatever they be now, can we tell whether they will be the same to morrow? Can we tell what the temptations of one day, what the very fears and jealousies, covetous,
are they in Appearance our Friends? Who can know whither they be so indeed? Who knows whither they will prove firm and faithful to our Counsels? are we sure that their hearts Are as our hearts, that we may safely give them our hands and take them up into the secrets of our Bosoms? Whatever they be now, can we tell whither they will be the same to morrow? Can we tell what the temptations of one day, what the very fears and jealousies, covetous,
or ambitious desires of their own hearts, yea what the terrors of a nights dream may bring forth? He that dares too confidently trust his own heart is but a fool,
or ambitious Desires of their own hearts, yea what the terrors of a nights dream may bring forth? He that dares too confidently trust his own heart is but a fool,
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and far greater inconveniences unto us all, then the very worst of those things we now concur to oppose and remove? Are these men our Enemies and such as are like to oppose our designs? And are we then sure that we are equal or superiour to them in strength? Or if we be ▪ are we also as sure, that they are not our overmatch in policy or interest? Have not they devices of their own as well as we? And are they not as much in love with their own devices as we can be with ours? And will they not venture as far to accomplish their designs? Have they not interests of their own? And shall they not be as zealous to promote them? As impatient of all opposition to or attempts against them? Is the party we oppose but small and inconsiderable? And can we know how soon it will encrease either by the accession of others who will not shew themselves till necessity call them forth,
and Far greater inconveniences unto us all, then the very worst of those things we now concur to oppose and remove? are these men our Enemies and such as Are like to oppose our designs? And Are we then sure that we Are equal or superior to them in strength? Or if we be ▪ Are we also as sure, that they Are not our overmatch in policy or Interest? Have not they devices of their own as well as we? And Are they not as much in love with their own devices as we can be with ours? And will they not venture as Far to accomplish their designs? Have they not interests of their own? And shall they not be as zealous to promote them? As impatient of all opposition to or attempts against them? Is the party we oppose but small and inconsiderable? And can we know how soon it will increase either by the accession of Others who will not show themselves till necessity call them forth,
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or by the revolt of some other of our own? Or know we how many distinct parties there may be, whose designs are as inconsistent with ours as theirs are,
or by the revolt of Some other of our own? Or know we how many distinct parties there may be, whose designs Are as inconsistent with ours as theirs Are,
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and therefore rather then suffer either to prevail to the ruine of their own, are concerned to assist the weaker? Lastly, are these men Neuters? Can we have any assurance that they will continue so when they are in a strait betwixt two,
and Therefore rather then suffer either to prevail to the ruin of their own, Are concerned to assist the Weaker? Lastly, Are these men Neuters? Can we have any assurance that they will continue so when they Are in a strait betwixt two,
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and are like to be devoured by both or either? Are they not lovers of Peace, upon what Principles it matters not? And shall they not be inclined even by that love,
and Are like to be devoured by both or either? are they not lovers of Peace, upon what Principles it matters not? And shall they not be inclined even by that love,
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when they see they must side with one, to oppose the first disturbers of their Peace? Can we from mens faces or looks have any probable guess, with whom they will joyn when it comes to Tryal? Is is not most likely, it will be with their lawful Governors, under whom they have so long enjoyed their beloved Peace and Quietness? May not Egypt (if we have such a thing to trust to) prove a bruised Reed,
when they see they must side with one, to oppose the First disturbers of their Peace? Can we from men's faces or looks have any probable guess, with whom they will join when it comes to Trial? Is is not most likely, it will be with their lawful Governors, under whom they have so long enjoyed their Beloved Peace and Quietness? May not Egypt (if we have such a thing to trust to) prove a Bruised Reed,
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If again we look behind us, and observe the Histories of former Ages, we cannot miss of abundance of sad examples of rash and giddy Enterprisers miserably shipwrack'd by their own devices, caught deservedly in their own Nets,
If again we look behind us, and observe the Histories of former Ages, we cannot miss of abundance of sad Examples of rash and giddy Enterprisers miserably shipwrecked by their own devices, caught deservedly in their own Nets,
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In a word, if we know not what's in man, God knows, that all his thoughts are vanity, Psal. 94. 11. So little probability have men of bringing to effect their own devices,
In a word, if we know not what's in man, God knows, that all his thoughts Are vanity, Psalm 94. 11. So little probability have men of bringing to Effect their own devices,
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3. If mens devices have so little encouragement either from themselves or other men, how much less can they have from God when they consider, what he is. viz. The just Iudge of all the earth that will do right, Gen. 18. 25. Tho hand joyn in hand, the wicked shall not go unpunished, Prov. 16. 5. Let them use all Arts to strengthen themselves in their Conspiracies, he that is higher then the highest regardeth,
3. If men's devices have so little encouragement either from themselves or other men, how much less can they have from God when they Consider, what he is. viz. The just Judge of all the earth that will do right, Gen. 18. 25. Tho hand join in hand, the wicked shall not go unpunished, Curae 16. 5. Let them use all Arts to strengthen themselves in their Conspiracies, he that is higher then the highest Regardeth,
but if it be of God, take heed how ye oppose it, lest ye be found to fight against God, Act. 5. 39. What hopes can men have that their devices shall prosper without Gods Blessing, seeing not a Sparrow falls to the ground without him? And what confidence can men have that God will bless their devices,
but if it be of God, take heed how you oppose it, lest you be found to fight against God, Act. 5. 39. What hope's can men have that their devices shall prosper without God's Blessing, seeing not a Sparrow falls to the ground without him? And what confidence can men have that God will bless their devices,
whilst they make not •im of their Counsel? If they advise not first with him to know his Will, before they begin to device for themselves, they take a preposterous course to engage him on their side;
while they make not •im of their Counsel? If they Advice not First with him to know his Will, before they begin to device for themselves, they take a preposterous course to engage him on their side;
But if men will be so wicked, as to advance their own devices against the Ordinance of God, they must needs make him their Enemy, whosoever being so makes it in vain for all the World to assist them;
But if men will be so wicked, as to advance their own devices against the Ordinance of God, they must needs make him their Enemy, whosoever being so makes it in vain for all the World to assist them;
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there is no fighting against Omnipotence. A Blasting instead of a Blessing must those men expect from our Heavenly Father, who, neglecting his commands, will presume of their own head to regulate his Family,
there is no fighting against Omnipotence. A Blasting instead of a Blessing must those men expect from our Heavenly Father, who, neglecting his commands, will presume of their own head to regulate his Family,
As impossible it is that such devices should stand, as it is to dethrone the Almighty, and devest him of all Authority and Dominion, who hath established his Throne in the Heavens,
As impossible it is that such devices should stand, as it is to dethrone the Almighty, and devest him of all authority and Dominion, who hath established his Throne in the Heavens,
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and whose Kingdom ruleth over all, Psal. 103. 19. Let men therefore consult, contrive, and act what they can ▪ Let them associate themselves together, they shall be broken in pieces:
and whose Kingdom Ruleth over all, Psalm 103. 19. Let men Therefore consult, contrive, and act what they can ▪ Let them associate themselves together, they shall be broken in Pieces:
let them take Counsel together, and it shall come to nought, speak the word, and it shall not stand, Isai. 8. 9. &c. Let them either now consider it to move them to repentance,
let them take Counsel together, and it shall come to nought, speak the word, and it shall not stand, Isaiah 8. 9. etc. Let them either now Consider it to move them to Repentance,
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or they shall at last find it to their utter confusion, that notwithstanding all the wisdom of their own devices, The Lord shall have them in derision, Psal. 2. 4. They shall be before him but like the Chaff which the wind driveth away, Psal. 1. 4. So impossible is it for the devices of mans heart to stand,
or they shall At last find it to their utter confusion, that notwithstanding all the Wisdom of their own devices, The Lord shall have them in derision, Psalm 2. 4. They shall be before him but like the Chaff which the wind drives away, Psalm 1. 4. So impossible is it for the devices of men heart to stand,
With God (saith St. Iames) there is no shadow of turning, Jam. 1. 17. Whatever changes there be in the world amongst the creatures, it is impossible for the great Creator of all things to be any other then what he was from all Eternity.
With God (Says Saint James) there is no shadow of turning, Jam. 1. 17. Whatever changes there be in the world among the creatures, it is impossible for the great Creator of all things to be any other then what he was from all Eternity.
If therefore at any time we read of Gods repenting or changing his purpose, as indeed sometimes we do in his own word, we must be sure so to understand it,
If Therefore At any time we read of God's repenting or changing his purpose, as indeed sometime we do in his own word, we must be sure so to understand it,
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Now should we understand such sayings as these, as the words sound at first hearing, not considering the immutable nature of him, of whom they are spoken, we should thereby run our selves into one of the grossest and most wicked errors in the World, being tempted by such expressions, to fasten upon God an imputation of such levity and inconstancy to himself,
Now should we understand such sayings as these, as the words found At First hearing, not considering the immutable nature of him, of whom they Are spoken, we should thereby run our selves into one of the Grossest and most wicked errors in the World, being tempted by such expressions, to fasten upon God an imputation of such levity and inconstancy to himself,
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and for this cause, by reason of this similitude of the doings of God & men, are these expressions applyed to God. We are ignorant of the Will and Counsel of God, and can know no more of it,
and for this cause, by reason of this similitude of the doings of God & men, Are these expressions applied to God. We Are ignorant of the Will and Counsel of God, and can know no more of it,
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1. The secret Will of God is not another from that which is revealed, as if there were two Wills in God; but both are one Will, whereof part is revealed, part is not;
1. The secret Will of God is not Another from that which is revealed, as if there were two Wills in God; but both Are one Will, whereof part is revealed, part is not;
and both together are his one, eternal and immutable Purpose and Counsel. As God needed not, could not have any Counsellers to advise withal, about what he was to do.
and both together Are his one, Eternal and immutable Purpose and Counsel. As God needed not, could not have any Counsellers to Advice withal, about what he was to do.
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My Counsel (saith God) shall stand, and I will do all my pleasure, Isai. 46. 10. This part of Gods Will and Counsel being never imparted unto us, we cannot know it but only by the event;
My Counsel (Says God) shall stand, and I will do all my pleasure, Isaiah 46. 10. This part of God's Will and Counsel being never imparted unto us, we cannot know it but only by the event;
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and the Law whereby he governeth all things can be no other, but his own Will and wise Counsel. Every thing he ordereth and ruleth agreeably to the nature which himself hath given it, in order to the end for which he made it.
and the Law whereby he Governs all things can be no other, but his own Will and wise Counsel. Every thing he Ordereth and Ruleth agreeably to the nature which himself hath given it, in order to the end for which he made it.
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His Will, revealed is mans Law to live by, and by what parts and parcels soever, in what variety soever of Precepts according to the diversity of time and circumstances of persons, places, relations, &c. all perfectly foreseen by him;
His Will, revealed is men Law to live by, and by what parts and parcels soever, in what variety soever of Precepts according to the diversity of time and Circumstances of Persons, places, relations, etc. all perfectly foreseen by him;
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And it is his Will that the obedient shall be rewarded with blessedness, and he encourageth them to obedience by many promises, which he will fulfil and make good to the full,
And it is his Will that the obedient shall be rewarded with blessedness, and he Encourageth them to Obedience by many promises, which he will fulfil and make good to the full,
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And he threatneth severe punishments to the disobedient to deter them from their disobedience, and these shall certainly come upon them, if they repent not;
And he threatens severe punishments to the disobedient to deter them from their disobedience, and these shall Certainly come upon them, if they Repent not;
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here is a change indeed in his outward Actings, but none in his Will. When Gods promises are not performed, there is a a non-performance of the condition, which he was never ignorant of,
Here is a change indeed in his outward Actings, but none in his Will. When God's promises Are not performed, there is a a non-performance of the condition, which he was never ignorant of,
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The reason why Gods Will is always one and the same, is the infinite perfection of his Nature, which can admit of no degree of mutability. What can move a man to change his Mind or Will, but his finding or at least suspecting he hath taken wrong measures in his former deliberations and resolutions ▪ It is the rough want of foresight in men, that their purposes are alterable;
The reason why God's Will is always one and the same, is the infinite perfection of his Nature, which can admit of no degree of mutability. What can move a man to change his Mind or Will, but his finding or At least suspecting he hath taken wrong measures in his former deliberations and resolutions ▪ It is the rough want of foresight in men, that their Purposes Are alterable;
the whole World, and all the Ages of the World, from its Creation to the Consummation of all things, are in his view at once, not the most secret thought of man,
the Whole World, and all the Ages of the World, from its Creation to the Consummation of all things, Are in his view At once, not the most secret Thought of man,
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or at any time hath been, nothing can happen contrary to his expectation, & therefore nothing can possibly move him to any the least change of Counsels: but he must needs be,
or At any time hath been, nothing can happen contrary to his expectation, & Therefore nothing can possibly move him to any the least change of Counsels: but he must needs be,
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as in his nature and being, so in his purposes also immutable, the same yesterday and to day, and for ever. And this granted, we shall very easily see into the truth of our next Proposition,
as in his nature and being, so in his Purposes also immutable, the same yesterday and to day, and for ever. And this granted, we shall very Easily see into the truth of our next Proposition,
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Men cannot surely be such Fools as to think that the infinitely wise God can be outwitted or deceived by any humane Policy; or that the Almighty God can be overpowered by humane strength or force; or that the most vigilant Governor of the World who never slumbereth nor sleepeth, Psal. 124. 4. Whose eyes are in every place beholding the evil and the good, Prov. 15. 3. Can be surprized by Humane Treachery. No Conspiracy in what dark Hell or Vault soever it be laid and hatch'd, can be hid from him;
Men cannot surely be such Fools as to think that the infinitely wise God can be outwitted or deceived by any humane Policy; or that the Almighty God can be overpowered by humane strength or force; or that the most vigilant Governor of the World who never Slumbereth nor Sleepeth, Psalm 124. 4. Whose eyes Are in every place beholding the evil and the good, Curae 15. 3. Can be surprised by Humane Treachery. No conspiracy in what dark Hell or Vault soever it be laid and hatched, can be hid from him;
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Our God is in the Heavens, he hath done whatsoever he pleased, Psal. 115. 3. Yea, The Counsel of the Lord standeth for ever, the thoughts of his heart to all generations, Psal. 33. 11. And v. 10. The Lord bringeth the Counsel of the Heathen to nought, he maketh the devices of the People of none effect.
Our God is in the Heavens, he hath done whatsoever he pleased, Psalm 115. 3. Yea, The Counsel of the Lord Stands for ever, the thoughts of his heart to all generations, Psalm 33. 11. And v. 10. The Lord brings the Counsel of the Heathen to nought, he makes the devices of the People of none Effect.
And whilest vain men would be so wise, as to design for themselves without him, and presume to teach or help him to govern the World, they unawares subserve his secret Counsel,
And whilst vain men would be so wise, as to Design for themselves without him, and presume to teach or help him to govern the World, they unawares subserve his secret Counsel,
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and by an unseen hand are carried contrary to their own intentions, to promote those very designs of his which they strive with all their might and policy to defeat.
and by an unseen hand Are carried contrary to their own intentions, to promote those very designs of his which they strive with all their might and policy to defeat.
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and what do they in all this, but unwittingly help him up to that dignity and honour which God had design'd for him, that they may hereafter bow before him with the greater shame? Pharoab, lest the Hebrews should encrease too fast,
and what do they in all this, but unwittingly help him up to that dignity and honour which God had designed for him, that they may hereafter bow before him with the greater shame? Pharoab, lest the Hebrews should increase too fast,
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and being found by Pharaoh 's Daughter, is brought up in his Court, receiving thereby an education suitable to his future dignity, who was to be the leader and deliverer of that people which was to spoyl the Egyptians. Saul will by all means suppress David, and exclude him from succeeding him in his Throne,
and being found by Pharaoh is Daughter, is brought up in his Court, receiving thereby an education suitable to his future dignity, who was to be the leader and deliverer of that people which was to spoil the egyptians. Saul will by all means suppress David, and exclude him from succeeding him in his Throne,
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and his wisdom and valour to the people, so winning their affections over whom he was to Reign? The Princes of mere Envy bring Daniel to the Den of Lions,
and his Wisdom and valour to the people, so winning their affections over whom he was to Reign? The Princes of mere Envy bring daniel to the Den of Lions,
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Haman prepareth the Gallows for Mordecai, and designs the honour for himself, but is herein an instrument of God, hereby to bring the honour unto Mordecai and himself to the Gallows of his own setting up.
Haman Prepareth the Gallows for Mordecai, and designs the honour for himself, but is herein an Instrument of God, hereby to bring the honour unto Mordecai and himself to the Gallows of his own setting up.
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The Iews would void the Counsel of God by crucifying Iesus, and in crucifying him they brought to pass what Gods hand and his Counsel had determined before to be done, Act. 4. 28. They kill him lest the Romans should come and take away their Place and Nation, Joh. 11. 48. And for this both were afterwards destroy'd by the Romans. They will seal up the Sepulchre, and set a watch of Souldiers to prevent his Disciples never intended design of taking their dead Master away by night;
The Iews would void the Counsel of God by crucifying Iesus, and in crucifying him they brought to pass what God's hand and his Counsel had determined before to be done, Act. 4. 28. They kill him lest the Romans should come and take away their Place and nation, John 11. 48. And for this both were afterwards destroyed by the Romans. They will seal up the Sepulchre, and Set a watch of Soldiers to prevent his Disciples never intended Design of taking their dead Master away by night;
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Let men do what they will or can, God will make men know themselves to be but men, and that it is not they but he that ruleth all things according to the pleasure of his Will.
Let men do what they will or can, God will make men know themselves to be but men, and that it is not they but he that Ruleth all things according to the pleasure of his Will.
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His Kingdom is an everlasting Kingdom, and his Dominion throughout all generations, Psal. 145. 13. When Devils and Men have done their worst, it shall stand;
His Kingdom is an everlasting Kingdom, and his Dominion throughout all generations, Psalm 145. 13. When Devils and Men have done their worst, it shall stand;
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Having thus very briefly run over the Doctrines of this Text, for the confirmation of our faith, we now proceed to see of what excellent use all this may be unto us for the rectifying of our opinions, or the regulating of our life and conversation.
Having thus very briefly run over the Doctrines of this Text, for the confirmation of our faith, we now proceed to see of what excellent use all this may be unto us for the rectifying of our opinions, or the regulating of our life and Conversation.
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1. The Instructions which we shall at this time take notice of from the doctrine delivered are two; the one respecting the time past, the other the time to come;
1. The Instructions which we shall At this time take notice of from the Doctrine Delivered Are two; the one respecting the time past, the other the time to come;
both presently necessary to be diligently attended to, if we be desirous to understand our duty to God as good Christians, or to the King as Loyal Subjects.
both presently necessary to be diligently attended to, if we be desirous to understand our duty to God as good Christians, or to the King as Loyal Subject's.
1. Let us reflect a little in our thoughts upon the time past, and being instructed to whose goodness we are to ascribe all those good things we have hitherto injoyed, all those deliverances from evil, that have been hitherto given us:
1. Let us reflect a little in our thoughts upon the time past, and being instructed to whose Goodness we Are to ascribe all those good things we have hitherto enjoyed, all those Deliverances from evil, that have been hitherto given us:
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All these, how great, how many soever, are to be attributed only to the good Will and Counsel of the Lord, that hath forborn to punish us for our own devices, that hath delivered us from the devices of men.
All these, how great, how many soever, Are to be attributed only to the good Will and Counsel of the Lord, that hath forborn to Punish us for our own devices, that hath Delivered us from the devices of men.
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Have we hitherto of a long time enjoyed the blessings of Peace and Plenty in a good and fruitful Land? Have we been blest with a good Government, wholesome Laws, the free exercise of our Religion, and use of our Estates? Let us thankfully acknowledge our selves indebted to Gods goodness for all this.
Have we hitherto of a long time enjoyed the blessings of Peace and Plenty in a good and fruitful Land? Have we been blessed with a good Government, wholesome Laws, the free exercise of our Religion, and use of our Estates? Let us thankfully acknowledge our selves indebted to God's Goodness for all this.
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How many and various have been the devices of men against us? Of men of much different stamps, of contrary complexions, to subvert the Government, to destroy and corrupt our Religion, to undermine our Peace, to make us a Prey to our Enemies,
How many and various have been the devices of men against us? Of men of much different stamps, of contrary complexions, to subvert the Government, to destroy and corrupt our Religion, to undermine our Peace, to make us a Prey to our Enemies,
and to set us at variance among our selves ▪ to devour and cat up one another at home? Ever since it hath pleased God to own us for his People, to set any mark of his special favour upon us, to manifest a peculiar Providence over us, in setting over us religious Princes to be the Defenders of the Faith, amongst us,
and to Set us At variance among our selves ▪ to devour and cat up one Another At home? Ever since it hath pleased God to own us for his People, to Set any mark of his special favour upon us, to manifest a peculiar Providence over us, in setting over us religious Princes to be the Defenders of the Faith, among us,
and our gracious Protectors in the sound Profession of the Catholick Faith, and pure worship of God; how hath the Prince of darkness bestirred himself,
and our gracious Protectors in the found Profession of the Catholic Faith, and pure worship of God; how hath the Prince of darkness bestirred himself,
and set all his instruments on work to create us trouble? What strange devices and devilish contrivances hath he put into mens hearts to obstruct the work of God amongst us and set forward his own? One while he beginneth his work at home, in the very midst of us, tryeth what he can do by the powers which are by the providence of God set over us, puts Fire and Faggot into their hands to consume us;
and Set all his Instruments on work to create us trouble? What strange devices and devilish contrivances hath he put into men's hearts to obstruct the work of God among us and Set forward his own? One while he begins his work At home, in the very midst of us, trieth what he can do by the Powers which Are by the providence of God Set over us, puts Fire and Faggot into their hands to consume us;
he leads up Armies marching under consecrated Banners, manneth out Navies Christened by the Name of Invincible, and with these he will come upon us like a sudden Deluge;
he leads up Armies marching under consecrated Banners, manneth out Navies Christened by the Name of Invincible, and with these he will come upon us like a sudden Deluge;
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and who is the Lord (saith he) that he should deliver them out of my hand? Will not this do against the Lord of Hosts? Then is he resolved to return back again in a disguise,
and who is the Lord (Says he) that he should deliver them out of my hand? Will not this do against the Lord of Hosts? Then is he resolved to return back again in a disguise,
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and who (saith he) shall see? Close Plots and private Conspiracies of men sworn upon the Sacrament to Secresie who can be so quick-sighted as to discover? And now let it be Poyson, or Dagger, or Gunpowder, or what Hell can invent,
and who (Says he) shall see? Close Plots and private Conspiracies of men sworn upon the Sacrament to Secrecy who can be so quick-sighted as to discover? And now let it be Poison, or Dagger, or Gunpowder, or what Hell can invent,
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so the Anointed of the Lord may fall and perish, and the Protestant Religion be rooted out, all's well enough, he hath served his own ends and the Popes, and what Devil can desire more? But still there is no inchantment or divination against Israel; so long as God is with us, what can Hell do against us? He must now therefore contrive,
so the Anointed of the Lord may fallen and perish, and the Protestant Religion be rooted out, all's well enough, he hath served his own ends and the Popes, and what devil can desire more? But still there is no enchantment or divination against Israel; so long as God is with us, what can Hell do against us? He must now Therefore contrive,
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and no way so likely to do this, as to sow amongst us the Seeds of Division, God is love, and will not own those for his Children who do not like Brethren dwell together in Unity.
and no Way so likely to do this, as to sow among us the Seeds of Division, God is love, and will not own those for his Children who do not like Brothers dwell together in Unity.
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To make a breach therefore, whereat he may enter, he fills mens heads with fears, jealousies, and scruples; makes them look like Monsters to one another.
To make a breach Therefore, whereat he may enter, he fills men's Heads with fears, jealousies, and scruples; makes them look like Monsters to one Another.
and Antichristian. Some again imagine they see Tyranny in the best formed Monarchy that the World hath, ready to swallow up at once all Liberty and Property. Others think they see Christ coming to reign upon the Earth,
and Antichristian. some again imagine they see Tyranny in the best formed Monarchy that the World hath, ready to swallow up At once all Liberty and Property. Others think they see christ coming to Reign upon the Earth,
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and commanding them to go before him, to prepare his way by levelling the Mountains and raising the Valleys, dashing in pieces the Kingdoms of the Earth like a Potters Vessel, binding their Kings in Chains,
and commanding them to go before him, to prepare his Way by levelling the Mountains and raising the Valleys, dashing in Pieces the Kingdoms of the Earth like a Potters Vessel, binding their Kings in Chains,
Thus by his subtle delusions were men, like such as are rouzed up in some frightful dream with a dismal cry of Fire, Fire, made to run about so long to quench an imaginary fire, no where visible but in their own hot heads, till they had kindled a real one, that had almost burnt down not only their own but all the houses of God in the Land. But notwithstanding all this, it pleased God to awake us,
Thus by his subtle delusions were men, like such as Are roused up in Some frightful dream with a dismal cry of Fire, Fire, made to run about so long to quench an imaginary fire, no where visible but in their own hight Heads, till they had kindled a real one, that had almost burned down not only their own but all the houses of God in the Land. But notwithstanding all this, it pleased God to awake us,
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and that by little less then a Miracle, in the wonderful restitution of our present most gracious Sovereign. And now, who would not think that our former miseries and our present Peace,
and that by little less then a Miracle, in the wondered restitution of our present most gracious Sovereign. And now, who would not think that our former misery's and our present Peace,
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and knows how to turn the very Motives of Union, into the occasions of Division. He takes advantage of those very Confusions yet fresh in our Memories into which he had formerly brought us, to keep alive our Jealousies on all hands of one another:
and knows how to turn the very Motives of union, into the occasions of Division. He Takes advantage of those very Confusions yet fresh in our Memories into which he had formerly brought us, to keep alive our Jealousies on all hands of one Another:
The remembrance of former days unhappily fomenting and hightening our suspicions and jealousies to that degree, that we seem rather the Laughing-stock then the terrour of our Enemies,
The remembrance of former days unhappily fomenting and heightening our suspicions and jealousies to that degree, that we seem rather the Laughingstock then the terror of our Enemies,
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And now seeing we have been at so much pains in assisting our professed Enemies to destroy us, what can we imagine could have all this while preserved us against all those devilish devices that have been hatch'd both abroad and amongst our selves at home to undo us,
And now seeing we have been At so much pains in assisting our professed Enemies to destroy us, what can we imagine could have all this while preserved us against all those devilish devices that have been hatched both abroad and among our selves At home to undo us,
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but that great and good God alone who overruleth all the devices of men, who sitteth in the Heavens above all Powers, who saith to the Sea, Hitherto shall thou come but no further,
but that great and good God alone who overruleth all the devices of men, who Sitteth in the Heavens above all Powers, who Says to the Sea, Hitherto shall thou come but no further,
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and here shall thy proud Waves be stayed, Job. 38. 11. The Lord reigneth, let the earth be glad thereof, let the Multitude of the Isles be glad thereof, Psal. 97. 1. This Isle may be glad thereof.
and Here shall thy proud Waves be stayed, Job. 38. 11. The Lord Reigneth, let the earth be glad thereof, let the Multitude of the Isles be glad thereof, Psalm 97. 1. This Isle may be glad thereof.
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He is great in Zion, he is high above all People, Psal. 99. 2. His right hand and his holy arm hath gotten him the Victory, Psal. 98. 1. It is his right hand,
He is great in Zion, he is high above all People, Psalm 99. 2. His right hand and his holy arm hath got him the Victory, Psalm 98. 1. It is his right hand,
and we shall soon be like to Sodom and Gomorrha. Therefore not unto us, not unto us but unto the Lord alone let us ascribe the honour and the glory of our preservation,
and we shall soon be like to Sodom and Gomorrha. Therefore not unto us, not unto us but unto the Lord alone let us ascribe the honour and the glory of our preservation,
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2. As we are instructed hence to attribute all our past Mercies and Deliverancies to the goodness of God, who alone could disappoint the devices of men against us;
2. As we Are instructed hence to attribute all our past mercies and Deliverancies to the Goodness of God, who alone could disappoint the devices of men against us;
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so are we hence also taught, how both at present, and for the time to come, to behave our selves towards God, let the times prove never so troublesome to us by reason of the restless devices of men.
so Are we hence also taught, how both At present, and for the time to come, to behave our selves towards God, let the times prove never so troublesome to us by reason of the restless devices of men.
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We must always be sure to bear in mind, and fix immoveably upon this one point, that the Counsel of the Lord is altogether unchangeable, one and the same for ever,
We must always be sure to bear in mind, and fix immoveably upon this one point, that the Counsel of the Lord is altogether unchangeable, one and the same for ever,
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and shall undoubtedly stand for a Law to us, and for a Barr against every thing that can be devised by men against us not agreeable unto it. Conclude we certainly that the Lord he is God, and will be so, maugre all the devices of Fools that say in their heart there is no God.
and shall undoubtedly stand for a Law to us, and for a Bar against every thing that can be devised by men against us not agreeable unto it. Conclude we Certainly that the Lord he is God, and will be so, maugre all the devices of Fools that say in their heart there is no God.
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That he will alway govern the World by his own Will, and confound the wicked in their own devices. That all things being ordered by him must needs be wisely ordered,
That he will always govern the World by his own Will, and confound the wicked in their own devices. That all things being ordered by him must needs be wisely ordered,
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so of his goodness he will either confound these devices in his own time, or by them accomplish his own Wise Counsel, to the destruction of his Enemies,
so of his Goodness he will either confound these devices in his own time, or by them accomplish his own Wise Counsel, to the destruction of his Enemies,
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and the good of his Church and faithful Servants. All things shall work together for good to them that love him, Rom. 8. 28. Let therefore our Behaviour be alway such as becometh the faithful Subjects of the Great God and King of all the World:
and the good of his Church and faithful Servants. All things shall work together for good to them that love him, Rom. 8. 28. Let Therefore our Behaviour be always such as Becometh the faithful Subject's of the Great God and King of all the World:
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and not to help him to rule and order things by our Wisdom, as tho he could stand in need of our devices, or had thought good to make us of his Great Counsel. Let us mind our Duty in attending to and executing cheerfully his Commands, and not intermeddle with that which is properly his work, any otherwise then he himself shall give to any of us Authority to Act under him.
and not to help him to Rule and order things by our Wisdom, as though he could stand in need of our devices, or had Thought good to make us of his Great Counsel. Let us mind our Duty in attending to and executing cheerfully his Commands, and not intermeddle with that which is properly his work, any otherwise then he himself shall give to any of us authority to Act under him.
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He hath also set some in the Church, 1 Cor. 12. 28. And hath made them Overseers over his Flock to feed it, Act. 20. 28. And we are commanded to obey them that have the Rule over us and watch for our Souls, Heb. 13. 17. These are God's Commission'd Officers, put in Authority under him, and over us;
He hath also Set Some in the Church, 1 Cor. 12. 28. And hath made them Overseers over his Flock to feed it, Act. 20. 28. And we Are commanded to obey them that have the Rule over us and watch for our Souls, Hebrew 13. 17. These Are God's Commissioned Officers, put in authority under him, and over us;
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or set up new devices of our own against this certain Will of God, or to cast off the Yoke of Christ by our restless endeavours to free our selves from the Yoke of Men. We cannot be Christs Subjects if we will be our own Masters.
or Set up new devices of our own against this certain Will of God, or to cast off the Yoke of christ by our restless endeavours to free our selves from the Yoke of Men. We cannot be Christ Subjects if we will be our own Masters.
if we shall arrogate to our selves a right of Judging them, whom he hath set to Judge us, we place our selves in his Throne and usurp his Prerogative, which is the highest Treason against the King of Kings: and can we think that such shall go unpunished by him? Let our condition be never so uneasie, let our Grievances be never so many, let our sufferings be never so great, let us be sure to keep in mind, what we are,
if we shall arrogate to our selves a right of Judging them, whom he hath Set to Judge us, we place our selves in his Throne and usurp his Prerogative, which is the highest Treason against the King of Kings: and can we think that such shall go unpunished by him? Let our condition be never so uneasy, let our Grievances be never so many, let our sufferings be never so great, let us be sure to keep in mind, what we Are,
but that which becometh the Subjects of so absolute a Monarch? Thankfully to own the Priviledges we have, of his grace and goodness, hitherto injoyed, acknowledging that the very least of them far exceedeth all our merits:
but that which Becometh the Subject's of so absolute a Monarch? Thankfully to own the Privileges we have, of his grace and Goodness, hitherto enjoyed, acknowledging that the very least of them Far exceeds all our merits:
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wholly to resign our selves with all our concerns and interests into his hand, unto his sole disposal, saying heartily, it is the Lord, let him do whatsoever seemeth good to him, not ours but his Will be done.
wholly to resign our selves with all our concerns and interests into his hand, unto his sole disposal, saying heartily, it is the Lord, let him do whatsoever seems good to him, not ours but his Will be done.
Concluding that as his Will must stand and cannot be disappointed, so it is fit we should own him in our hearts to be what really he is, our Supreme Lord and absolute Governor, and shew our selves well pleased, that his Will should stand; and, be it what it will that he doth, agreeable to our wishes and hopes or not, we being his Creatures as well as Subjects, we that should be both willing to it, and delighted in it.
Concluding that as his Will must stand and cannot be disappointed, so it is fit we should own him in our hearts to be what really he is, our Supreme Lord and absolute Governor, and show our selves well pleased, that his Will should stand; and, be it what it will that he does, agreeable to our wishes and hope's or not, we being his Creatures as well as Subject's, we that should be both willing to it, and delighted in it.
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nor contrary to his own nature, and therefore he can never do otherwise then wisely and well, and that he will make it appear so in the end, whatever it seems now.
nor contrary to his own nature, and Therefore he can never do otherwise then wisely and well, and that he will make it appear so in the end, whatever it seems now.
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If then God grant us a plentiful, peaceable and flourishing state, and give us Kings and Governours that are Davids indeed, men after his own heart, and nursing Fathers unto his Church, encouragers of true Piety, and Protectors of their Subjects in their just Rights and Liberties, he doth wisely and well; and we are to be thankful to him as for an undeserved blessing;
If then God grant us a plentiful, peaceable and flourishing state, and give us Kings and Governors that Are Davids indeed, men After his own heart, and nursing Father's unto his Church, encouragers of true Piety, and Protectors of their Subject's in their just Rights and Liberties, he does wisely and well; and we Are to be thankful to him as for an undeserved blessing;
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and if, on the other hand, God for the punishment of our sins of Pride and Rebellion, Profaneness and Formality, &c. shall give us Sauls or Ieroboams, oppressors of their Subjects,
and if, on the other hand, God for the punishment of our Sins of Pride and Rebellion, Profaneness and Formality, etc. shall give us Saul's or Ieroboams, Oppressors's of their Subject's,
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or Persecutors of Religion, still we must confess that God doth wisely and well, and like himself as a most just Governor; it is less then we have deserved,
or Persecutors of Religion, still we must confess that God does wisely and well, and like himself as a most just Governor; it is less then we have deserved,
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II. In the next place, the Doctrine of this Text is an excellent corrective for the malignant humors wherewith the Body of this Kingdom hath for some time too much abounded.
II In the next place, the Doctrine of this Text is an excellent corrective for the malignant humours wherewith the Body of this Kingdom hath for Some time too much abounded.
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It may serve to restrain the heady and furious attempts and practices of some, and to abate the discontents and silence the murmurings of others among us.
It may serve to restrain the heady and furious attempts and practices of Some, and to abate the discontents and silence the murmurings of Others among us.
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And indeed, it were less to be wondered at, if such men were only to be found in that Church, which hath so long pretended to an infallibity of Judgment:
And indeed, it were less to be wondered At, if such men were only to be found in that Church, which hath so long pretended to an infallibility of Judgement:
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But that any men of such a mischievous self-conceit should be found among them that call themselves Protestants ▪ and Reformed Christians, is a thing wonderful indeed,
But that any men of such a mischievous self-conceit should be found among them that call themselves Protestants ▪ and Reformed Christians, is a thing wondered indeed,
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And surely such poysonous Weeds could never have sprung up among us, had it not been from that evil seed which those Seminaries imployed by the Evil one, have cunningly sowed in our good Field whilst the Keepers of it slept.
And surely such poisonous Weeds could never have sprung up among us, had it not been from that evil seed which those Seminaries employed by the Evil one, have cunningly sowed in our good Field while the Keepers of it slept.
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or it may be have been ingendred so much in the dark, that they do not know their own Parents, which cannot live but by eating out the Bowels of that Government under the warm Wings whereof they shelter themselves.
or it may be have been engendered so much in the dark, that they do not know their own Parents, which cannot live but by eating out the Bowels of that Government under the warm Wings whereof they shelter themselves.
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These things are always big with new devices, not how to serve, (as hath been much pretended) but rather to direct or correct Providence. And by their Practices, they might persuade men to believe, that in all their Prayers they do not desire of God so much to guide them,
These things Are always big with new devices, not how to serve, (as hath been much pretended) but rather to Direct or correct Providence. And by their Practices, they might persuade men to believe, that in all their Prayers they do not desire of God so much to guide them,
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If Religion have not yet discovered unto such men their folly and wickedness, yet, a man would think, that unto men that talk so much of Providence as they have been wont to do, their own so often frustrated devices should be sufficient to convince them of their vanity,
If Religion have not yet discovered unto such men their folly and wickedness, yet, a man would think, that unto men that talk so much of Providence as they have been wont to do, their own so often frustrated devices should be sufficient to convince them of their vanity,
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and that very confusion of Languages that is amongst them, so that they have not been ever able well to understand one another, should discourage them from all designs of building another Babel, or advancing their own devices in spite of Heaven.
and that very confusion of Languages that is among them, so that they have not been ever able well to understand one Another, should discourage them from all designs of building Another Babel, or advancing their own devices in spite of Heaven.
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Will men that are so high pretenders to a divine spirit and a new light, be always like those silly ones, of whom 'twas said, They are ever learning and never come to the knowledge of the truth, this easie truth, that the Powers that be, are ordained of God,
Will men that Are so high pretenders to a divine Spirit and a new Light, be always like those silly ones, of whom 'twas said, They Are ever learning and never come to the knowledge of the truth, this easy truth, that the Powers that be, Are ordained of God,
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and that whosoever resisteth the Power, resisteth the Ordinance of God, and they that resist shall receive to themselves damnation? Rom. 13. 1, 2. What but the want of that Self-denial, wherein they are wont so much to glory, can make men so dull,
and that whosoever Resisteth the Power, Resisteth the Ordinance of God, and they that resist shall receive to themselves damnation? Rom. 13. 1, 2. What but the want of that Self-denial, wherein they Are wont so much to glory, can make men so dull,
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as not to be able in so many years, no not with the incouragement of Indulgencies, or the Rod of Discipline, to learn so plain a Lesson? Will men be always so much children,
as not to be able in so many Years, no not with the encouragement of Indulgences, or the Rod of Discipline, to Learn so plain a lesson? Will men be always so much children,
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as to think they can do more or better for themselves by their own devices, then their Heavenly Father will do for them by his wise Counsel, if they will approve themselves his dutiful Children,
as to think they can do more or better for themselves by their own devices, then their Heavenly Father will do for them by his wise Counsel, if they will approve themselves his dutiful Children,
but Conscience sake? Rom. 13. 5. If it be so hard a task to yield Obedience to the standing Will of God, written so legibly in his word, and so often proclaimed unto us by his Ministers,
but Conscience sake? Rom. 13. 5. If it be so hard a task to yield obedience to the standing Will of God, written so legibly in his word, and so often proclaimed unto us by his Ministers,
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as the Rule of Duty; how much harder will it be found to submit with Alacrity to his secret Will when it shall be declared in the course of his Providence by the Event, in a patient suffering even for well doing? How shall men have the face to call themselves Christians by the name of Christ (except it be by the same figure as the Iesuites are by the name of Iesus) who so wholly neglect the commands of Christ, and lean more to their own devices then to his promises? Do they think to make themselves more happy,
as the Rule of Duty; how much harder will it be found to submit with Alacrity to his secret Will when it shall be declared in the course of his Providence by the Event, in a patient suffering even for well doing? How shall men have the face to call themselves Christians by the name of christ (except it be by the same figure as the Iesuites Are by the name of Iesus) who so wholly neglect the commands of christ, and lean more to their own devices then to his promises? Do they think to make themselves more happy,
and to prosper better by their own Consultations and Conspiracies; by Plotting of Insurrections and Murders, and by such devices as these to secure their Religion and their Liberties, (tho, blessed be God, such danger (if there be any) is yet at a distance) then by preparing themselves,
and to prosper better by their own Consultations and Conspiracies; by Plotting of Insurrections and Murders, and by such devices as these to secure their Religion and their Liberties, (though, blessed be God, such danger (if there be any) is yet At a distance) then by preparing themselves,
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as we are all commanded on pain of sorfeiting our Christianity, to bear the Cross and suffer for righteousness sake? If when ye do well and suffer for it ye take it patiently, this is acceptable with God.
as we Are all commanded on pain of sorfeiting our Christianity, to bear the Cross and suffer for righteousness sake? If when you do well and suffer for it you take it patiently, this is acceptable with God.
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Yet truely, were there nothing of Religion in the case, there be two things nevertheless, which well considered would go near to check all such devices, tho to the devisers they may seem to aim at what is best.
Yet truly, were there nothing of Religion in the case, there be two things nevertheless, which well considered would go near to check all such devices, though to the devisers they may seem to aim At what is best.
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then the certain, or but likely Troubles and Commotions, War and Blood-shed, that the whole Nation may suffer in order to the accomplishment of these uncertain Devices in such great changes as are usually designed, should make him that loves his Country, (which love is the fair colour such men commonly paint over their foulest designs withal) very shy in setting abroach his own devices. It is a very easie matter to set discontented men together by the ears,
then the certain, or but likely Troubles and Commotions, War and Bloodshed, that the Whole nation may suffer in order to the accomplishment of these uncertain Devices in such great changes as Are usually designed, should make him that loves his Country, (which love is the fair colour such men commonly paint over their Foulest designs withal) very shy in setting abroach his own devices. It is a very easy matter to Set discontented men together by the ears,
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which it may be are too various, ever to meet in one point, or indeed within the Compass of any one Model, that which the common cry of Liberty doth sufficiently declare.
which it may be Are too various, ever to meet in one point, or indeed within the Compass of any one Model, that which the Common cry of Liberty does sufficiently declare.
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and the King, and meddle not with them that are given to change, Prov. 24. 21. Secondly, Do these men indeed love themselves, and their own safety? Let them then for their own sakes, take the safe way.
and the King, and meddle not with them that Are given to change, Curae 24. 21. Secondly, Do these men indeed love themselves, and their own safety? Let them then for their own sakes, take the safe Way.
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unto whom he first reveals his secret, (and revealed it must be or it can do nothing of what he would have it to do) hath not another device ready to defeat his,
unto whom he First reveals his secret, (and revealed it must be or it can do nothing of what he would have it to do) hath not Another device ready to defeat his,
If men therefore would in all their Consults advise with God's Will, the Publick Good, or their own private Peace and Safety, those many devices which quicken in their hearts would die there too,
If men Therefore would in all their Consults Advice with God's Will, the Public Good, or their own private Peace and Safety, those many devices which quicken in their hearts would die there too,
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2. A second sort of People, which this Text should correct is, that very numerous part of Mankind, the Querulous, Murmuring and discontented, whom nothing that is present will either please or silence. If these be not all so daring as to devise, they are so ill natur'd as to be angry, that all their desires,
2. A second sort of People, which this Text should correct is, that very numerous part of Mankind, the Querulous, Murmuring and discontented, whom nothing that is present will either please or silence. If these be not all so daring as to devise, they Are so ill natured as to be angry, that all their Desires,
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and therefore cannot be reconciled to the Publick Management of Affairs, whilest it giveth them not the opportunity of bettering themselves every day according as the every days new devices of their hearts shall prompt them.
and Therefore cannot be reconciled to the Public Management of Affairs, whilst it gives them not the opportunity of bettering themselves every day according as the every days new devices of their hearts shall prompt them.
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The great complaint among such is, that the wicked are exalted, and good men discouraged, and the course of Iustice is perverted; and the common discourse is of the wickedness of the times, and the loosness of Government and Discipline. It is true, that if at any time such things as these are visible,
The great complaint among such is, that the wicked Are exalted, and good men discouraged, and the course of justice is perverted; and the Common discourse is of the wickedness of the times, and the looseness of Government and Discipline. It is true, that if At any time such things as these Are visible,
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yet with all Godly Zeal and Courage, they will be ever ready to do towards the amendment of mens lives, the rectifying of errors, correcting Abuses, and redressing all Grievances.
yet with all Godly Zeal and Courage, they will be ever ready to do towards the amendment of men's lives, the rectifying of errors, correcting Abuses, and redressing all Grievances.
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To make the Failings of Princes and faults in Government, and the Grievances of the Nation a common Table-talk and to be always signifying to the World their discontents and uneasiness, is too great an Argument of a Proud and Factious Spirit,
To make the Failings of Princes and Faults in Government, and the Grievances of the nation a Common Table-talk and to be always signifying to the World their discontents and uneasiness, is too great an Argument of a Proud and Factious Spirit,
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What evils hath the Government at any time brought upon us that we have not by our manifold sins too much deserved, at least at the hand of God the Universal Governor,
What evils hath the Government At any time brought upon us that we have not by our manifold Sins too much deserved, At least At the hand of God the Universal Governor,
if not at the hands of those who rule under him? And how many Blessings may we enjoy under the worst of Governments which we have never in the least deserved? Dare we undertake presumptuously to prescribe to God,
if not At the hands of those who Rule under him? And how many Blessings may we enjoy under the worst of Governments which we have never in the least deserved? Dare we undertake presumptuously to prescribe to God,
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or a Famine, or any kind of Mortal Sickness on a People for their sins, is it reasonable for them to murmur against the Air and unseasonableness of the Weather? And if God chastise us with evils of any other kind, by what or whomsoever, shall it be more reasonable to quarrel with and complain of the Instrument or the Messenger for executing upon us the Will of God, then to seek out where the fault lieth whereby we have provoked him to anger,
or a Famine, or any kind of Mortal Sickness on a People for their Sins, is it reasonable for them to murmur against the Air and unseasonableness of the Weather? And if God chastise us with evils of any other kind, by what or whomsoever, shall it be more reasonable to quarrel with and complain of the Instrument or the Messenger for executing upon us the Will of God, then to seek out where the fault lies whereby we have provoked him to anger,
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and to amend it? Iehu received the promise of a Kingdom to the fourth Generation for executing punishment on those whom God had determined to punish, 2 Kings 10. 30. Yet did not Iehu depart from the sins of Ieroboam which made Israel to sin.
and to amend it? Iehu received the promise of a Kingdom to the fourth Generation for executing punishment on those whom God had determined to Punish, 2 Kings 10. 30. Yet did not Iehu depart from the Sins of Jeroboam which made Israel to since.
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God sometimes giveth a King in his wrath, and taketh him away again in his displeasure, Hos. 13. 11. If he deliver men into the hands of their Oppressor,
God sometime gives a King in his wrath, and Takes him away again in his displeasure, Hos. 13. 11. If he deliver men into the hands of their Oppressor,
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tho he be the King of Babylon, they must serve him and be quiet, because they see it is the Will of God so to deal with them, Ier. 27. Patience under our Sufferings,
though he be the King of Babylon, they must serve him and be quiet, Because they see it is the Will of God so to deal with them, Jeremiah 27. Patience under our Sufferings,
and repentance of our sins, and reformation of our lives, and obedience to our Superiours in all lawful things even to the utmost, to shew we own their Authority,
and Repentance of our Sins, and Reformation of our lives, and Obedience to our Superiors in all lawful things even to the utmost, to show we own their authority,
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Men are of too different complexions and divided interests ever to unite in Peace and Order: contrary humors and principles would always produce contrary Laws and Rules, and every Party would be concerned to maintain that which would best uphold it, not only to the ruine of the opposite Party,
Men Are of too different complexions and divided interests ever to unite in Peace and Order: contrary humours and principles would always produce contrary Laws and Rules, and every Party would be concerned to maintain that which would best uphold it, not only to the ruin of the opposite Party,
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and whether it be not every mans duty to endeavour with all his might the rectifying of what he seeth amiss in Kingdom or Church? To this some Answer hath been given already, to which may be added thus much more.
and whither it be not every men duty to endeavour with all his might the rectifying of what he sees amiss in Kingdom or Church? To this Some Answer hath been given already, to which may be added thus much more.
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Measure things by their proper rule, not that of Self-interest or Affection, but God's Word; view and examine them by a true light, be not misled by mens reports,
Measure things by their proper Rule, not that of Self-interest or Affection, but God's Word; view and examine them by a true Light, be not misled by men's reports,
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It is not every bold Bungler that hath face enough to praise himself and laugh at others, who is fit for such a work as is the reformation of Kingdoms and Churches.
It is not every bold Bungler that hath face enough to praise himself and laugh At Others, who is fit for such a work as is the Reformation of Kingdoms and Churches.
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Let them produce their Commission, and shew you, thus it is written, and that must be the Will of God declared in his word, not whispered into the Ear by a Pidgeon, not dictated from an infallible Chair, not sent in some flash of new Light, or suggested by something blasphemously called the Spirit within them,
Let them produce their Commission, and show you, thus it is written, and that must be the Will of God declared in his word, not whispered into the Ear by a Pigeon, not dictated from an infallible Chair, not sent in Some flash of new Light, or suggested by something blasphemously called the Spirit within them,
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If you have not Authority from God for what you do, he will say, Who hath required these things at your hand? Isai. 1. 12. To support the tottering Ark of God must needs appear a thing well pleasing unto God,
If you have not authority from God for what you do, he will say, Who hath required these things At your hand? Isaiah 1. 12. To support the tottering Ark of God must needs appear a thing well pleasing unto God,
Men must know, that tho it must needs be good to be zealous always in a good matter, Gal. 4. 18. Yet should they take time to consider and pains to satisfie themselves, that the matter be indeed as good as now it seems to them;
Men must know, that though it must needs be good to be zealous always in a good matter, Gal. 4. 18. Yet should they take time to Consider and pains to satisfy themselves, that the matter be indeed as good as now it seems to them;
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and that the good zeal carry them not beyond the bounds of their Authority. Zeal for God must have the Will of God for its Rule, it is otherwise a blind zeal, a blemished Offering which God will not accept.
and that the good zeal carry them not beyond the bounds of their authority. Zeal for God must have the Will of God for its Rule, it is otherwise a blind zeal, a blemished Offering which God will not accept.
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'Tis a very absurdity and contradiction to Act in Zeal for God against Gods Will. It is not a mans own Conscience that is his Law-giver, or that can Authorize him of its self to any Action;
It's a very absurdity and contradiction to Act in Zeal for God against God's Will. It is not a men own Conscience that is his Lawgiver, or that can Authorise him of its self to any Actium;
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3. Where the Command of God is express, there is no disputing about convenient or inconvenient, the thing is by command made necessary, and must be done whatever follow.
3. Where the Command of God is express, there is no disputing about convenient or inconvenient, the thing is by command made necessary, and must be done whatever follow.
neither go about to move them for such Authority till you have good reason to believe that what you go about will bring good, and not more hurt then good. Many little inconveniencies are rather to be born then one great mischief so much as hazarded.
neither go about to move them for such authority till you have good reason to believe that what you go about will bring good, and not more hurt then good. Many little inconveniences Are rather to be born then one great mischief so much as hazarded.
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They repented of their folly too late, that by removing one Tyrant brought in a Multitude, much more shall they who not content to bear some small inconveniencies under a lawful Prince, shall by Rebellion make way through Anarchy for Tyranny. What Government in the World was ever yet without some inconveniencies, 'tis the condition of all things under Heaven to be imperfect and to admit a mixture of Evil. If a Beam or Post in my house stand so as either somewhat to deform it,
They repented of their folly too late, that by removing one Tyrant brought in a Multitude, much more shall they who not content to bear Some small inconveniences under a lawful Prince, shall by Rebellion make Way through Anarchy for Tyranny. What Government in the World was ever yet without Some inconveniences, it's the condition of all things under Heaven to be imperfect and to admit a mixture of Evil. If a Beam or Post in my house stand so as either somewhat to deform it,
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God never intended every Kingdom to be an Heaven, no more then that all men should be Angels. Let him therefore that would correct what is amiss in his own judgment, be sure he shall not turn all into an Hell of Confusion,
God never intended every Kingdom to be an Heaven, no more then that all men should be Angels. Let him Therefore that would correct what is amiss in his own judgement, be sure he shall not turn all into an Hell of Confusion,
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And certainly God hath not been sparing in revealing unto us his own mind, so far as we should be concerned to know it, especially as it is to be the Rule of our Behaviour towards our Governors. Let every Soul be subject to the higher Powers, Rom. 13. 1 Is a standing Rule which God will never cancel:
And Certainly God hath not been sparing in revealing unto us his own mind, so Far as we should be concerned to know it, especially as it is to be the Rule of our Behaviour towards our Governors. Let every Soul be Subject to the higher Powers, Rom. 13. 1 Is a standing Rule which God will never cancel:
Put them in mind to be subject to Principalities and Powers, to obey Magistrates, to be ready to every good work, Tit. 3. 1. Give unto Caesar the things that are Caesars, and unto God the things that are Gods, Mar. 12. 17. Render to every man his due, Tribute to whom Tribute, Custom to whom Custom is due, Rom. 13. Let Supplications, Prayers, Intercessions and giving of Thanks be made for all men,
Put them in mind to be Subject to Principalities and Powers, to obey Magistrates, to be ready to every good work, Tit. 3. 1. Give unto Caesar the things that Are Caesars, and unto God the things that Are God's, Mar. 12. 17. Render to every man his endue, Tribute to whom Tribute, Custom to whom Custom is due, Rom. 13. Let Supplications, Prayers, Intercessions and giving of Thanks be made for all men,
And he that can devise how with a safe Conscience to resist the Power and not violate therein the Will of God, must have an Art to make Gods Word say what he will.
And he that can devise how with a safe Conscience to resist the Power and not violate therein the Will of God, must have an Art to make God's Word say what he will.
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Having made your Prayers unto God to direct all things to his own glory and the good of his Church, continue in well doing, persevere in the Faith, and say, O Lord, thy Will be done.
Having made your Prayers unto God to Direct all things to his own glory and the good of his Church, continue in well doing, persevere in the Faith, and say, Oh Lord, thy Will be done.
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Think with your selves, that this is the due homage you owe unto God, this is the true love you owe unto your selves, this is a just debt you are to pay unto the World.
Think with your selves, that this is the due homage you owe unto God, this is the true love you owe unto your selves, this is a just debt you Are to pay unto the World.
but that you think he doth not well, or that he hath not an over-ruling hand in all that is done? And either way, you cast him off from being your God, seeing you disown either his Goodness or his Providence.
but that you think he does not well, or that he hath not an overruling hand in all that is done? And either Way, you cast him off from being your God, seeing you disown either his goodness or his Providence.
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If you expose your selves to the devices of men, whether of your selves or of any others, you bring your selves into a restless state of trouble and vexation.
If you expose your selves to the devices of men, whither of your selves or of any Others, you bring your selves into a restless state of trouble and vexation.
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3. Be just to the World of Mankind, and wish it not so ill as to change one infinitely wise and good and powerful Governor for a Multitude of foolish, weak and wicked Tyrants, the Lusts and Humors of Carnal Men.
3. Be just to the World of Mankind, and wish it not so ill as to change one infinitely wise and good and powerful Governor for a Multitude of foolish, weak and wicked Tyrants, the Lustiest and Humours of Carnal Men.
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IV. In the last place, let all such amongst us as fear the Lord, and rejoyce to do his Will, draw much comfort to their Souls from this Spring of Consolation.
IV. In the last place, let all such among us as Fear the Lord, and rejoice to do his Will, draw much Comfort to their Souls from this Spring of Consolation.
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What is there in the World that such men can reasonably be afraid of? The Counsel of the Lord that shall stand, when all the World hath done its worst;
What is there in the World that such men can reasonably be afraid of? The Counsel of the Lord that shall stand, when all the World hath done its worst;
and this is his Will and Counsel, That nothing shall harm us if we be followers of that which is good, 1 Pet. 3. 13. Against all the devices of Men or Devils, this is our Armour of Proof, Gods Will shall stand. We know not indeed what sharp chastisements our manifold Sins may require,
and this is his Will and Counsel, That nothing shall harm us if we be followers of that which is good, 1 Pet. 3. 13. Against all the devices of Men or Devils, this is our Armour of Proof, God's Will shall stand. We know not indeed what sharp chastisements our manifold Sins may require,
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but we know this, that it is his Will thus to purge away our Dross, and resine us for himself, that we may be bound up among his Iewels. We know not what strong Physick our diseased Souls may stand in need of,
but we know this, that it is his Will thus to purge away our Dross, and resine us for himself, that we may be bound up among his Jewels. We know not what strong Physic our diseased Souls may stand in need of,
If God permit the devices of wicked men, of what Sect or Party soever they be, to create us some disturbance, it is but either by the smart we feel to confirm us more in our just dislike of such Religions as are to be upheld by Blood and Cruelty, or if he bring us thus to the fiery Tryal, to carry us the sooner into Heaven, that we may be safe out of the reach of all infection or vexation. A mans heart deviseth his way,
If God permit the devices of wicked men, of what Sect or Party soever they be, to create us Some disturbance, it is but either by the smart we feel to confirm us more in our just dislike of such Religions as Are to be upheld by Blood and Cruelty, or if he bring us thus to the fiery Trial, to carry us the sooner into Heaven, that we may be safe out of the reach of all infection or vexation. A men heart devises his Way,
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He causeth it to come, whether for Correction, or for his Land, or for Mercy, Job. 37. 12, 13. Blessed be God, we have often tasted of his Consolation,
He Causes it to come, whither for Correction, or for his Land, or for Mercy, Job. 37. 12, 13. Blessed be God, we have often tasted of his Consolation,
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There are but these three things can give us cause to doubt of it. Our great unthankfulness for past Mercies, our present uneasiness under and disobedience to his Government,
There Are but these three things can give us cause to doubt of it. Our great unthankfulness for past mercies, our present uneasiness under and disobedience to his Government,
and the great deliverances he hath wrought for us at all times, and more particularly for those singular tokens of his Mercy in the many Deliverances and continued Preservation of the Person of our Dread Sovereign Lord the King:
and the great Deliverances he hath wrought for us At all times, and more particularly for those singular tokens of his Mercy in the many Deliverances and continued Preservation of the Person of our Dread Sovereign Lord the King:
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so wonderful, that hardly any thing can seem more so, then that there should be yet any among us, whom the observation thereof hath not convinced of the vanity of all Rebellious and Treacherous devices.
so wondered, that hardly any thing can seem more so, then that there should be yet any among us, whom the observation thereof hath not convinced of the vanity of all Rebellious and Treacherous devices.
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Many devices and much talk there hath been of late about the Succession, but had our Gracious King and his Royal Highness been taken in the Nets of their Enemies,
Many devices and much talk there hath been of late about the Succession, but had our Gracious King and his Royal Highness been taken in the Nets of their Enemies,
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an unhappy end had been put to that dispute, and who should have succeeded in the Throne, any or none, one or many, it is happy for us we are not driven to consider.
an unhappy end had been put to that dispute, and who should have succeeded in the Throne, any or none, one or many, it is happy for us we Are not driven to Consider.
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There is no comfort for Rebels but what they must fetch from their own devices, and before they can find any solid comfort in those, they must cease to be rebellious either against God or the King, by submitting all their devices to the Counsel of the Lord.
There is no Comfort for Rebels but what they must fetch from their own devices, and before they can find any solid Comfort in those, they must cease to be rebellious either against God or the King, by submitting all their devices to the Counsel of the Lord.
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Then we best honour God, when in doing his Will sincerely, we trust in him only, and doubt not of his Protection, who is both our King and our Father, and our Merciful God.
Then we best honour God, when in doing his Will sincerely, we trust in him only, and doubt not of his Protection, who is both our King and our Father, and our Merciful God.
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for he performeth the thing that is appointed for us, Job. 23. 13, 14. To conclude, let all our devices be only such as may concentre in the Counsel of God, and Gods Counsel shall be the strength and accomplishment of all our Devices.
for he Performeth the thing that is appointed for us, Job. 23. 13, 14. To conclude, let all our devices be only such as may concentre in the Counsel of God, and God's Counsel shall be the strength and accomplishment of all our Devices.
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Now to the Blessed and only Potentate, the King of Kings, and Lord of Lords, the King Eternal, Immortal, Invisible, the only Wise God, who giveth Salvation unto Kings,
Now to the Blessed and only Potentate, the King of Kings, and Lord of lords, the King Eternal, Immortal, Invisible, the only Wise God, who gives Salvation unto Kings,
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THE CERTAIN RULE OF Peace and Love IN THE CHURCH. Phil. II. 3. Let nothing be done through strife or vain-glory, but in lowliness of mind let each esteem other better then themselves.
THE CERTAIN RULE OF Peace and Love IN THE CHURCH. Philip II 3. Let nothing be done through strife or vainglory, but in lowliness of mind let each esteem other better then themselves.
and where this consent is not, in the Fundamental Doctrines of Christianity, the Church cannot be one. The Love and Charity of Christians, which they have in the first place unto Christ their Head, as Members of one body, united under him, and living by him;
and where this consent is not, in the Fundamental Doctrines of Christianity, the Church cannot be one. The Love and Charity of Christians, which they have in the First place unto christ their Head, as Members of one body, united under him, and living by him;
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and in the next place, unto each other mutually and suitably to their proper stations and offices in the Body, is the Cement wherewith these living stones in this Spiritual Building are held together;
and in the next place, unto each other mutually and suitably to their proper stations and Offices in the Body, is the Cement wherewith these living stones in this Spiritual Building Are held together;
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All this we may read in those words of St. Paul, Ephes. 4. 15, 16. where the Apostle telling us what care Christ took after his Ascension into Heaven for the planting and governing of his Church upon Earth, the edifying of the Body of Christ, as he expresseth himself, v. 12. saith, all was to this end, that speaking the truth in love, we may grow up into him in all things [ increase in or unto him ] which is the Head, even Christ.
All this we may read in those words of Saint Paul, Ephesians 4. 15, 16. where the Apostle telling us what care christ took After his Ascension into Heaven for the planting and governing of his Church upon Earth, the edifying of the Body of christ, as he Expresses himself, v. 12. Says, all was to this end, that speaking the truth in love, we may grow up into him in all things [ increase in or unto him ] which is the Head, even christ.
From whom the whole body fitly joyned together and compacted by that which every joynt supplieth, according to the effectual working in the measure of every part, maketh increase of the Body,
From whom the Whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, makes increase of the Body,
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That they would live in Unity, loving one another mutually, as one Body with but one Soul; having the same affections, carrying on the same designs, all joyning heads,
That they would live in Unity, loving one Another mutually, as one Body with but one Soul; having the same affections, carrying on the same designs, all joining Heads,
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how any man should be so absurd, as not to gratifie with all readiness, I say not the Apostle, but himself, in a matter wherein it is so visible, that every mans private welfare is so deeply concerned.
how any man should be so absurd, as not to gratify with all readiness, I say not the Apostle, but himself, in a matter wherein it is so visible, that every men private welfare is so deeply concerned.
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What man is there among us that doth not profess himself (of what Party or Faction soever he be) most ready to joyn with the Church in singing, Behold how good and how pleasant it is for Brethren to dwell together in Unity? Psal. 133. 1. It is so, without all doubt,
What man is there among us that does not profess himself (of what Party or Faction soever he be) most ready to join with the Church in singing, Behold how good and how pleasant it is for Brothers to dwell together in Unity? Psalm 133. 1. It is so, without all doubt,
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and submit our Wills and Humours, which some men have been apt to mis-call the Spirit, to the directions of that Holy Spirit which we all acknowledge to be infallible;
and submit our Wills and Humours, which Some men have been apt to miscall the Spirit, to the directions of that Holy Spirit which we all acknowledge to be infallible;
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and follow his advice concerning the means, whose exhortation to the thing we all acknowledge to be very reasonable, much of the difficulty would soon disappear.
and follow his Advice Concerning the means, whose exhortation to the thing we all acknowledge to be very reasonable, much of the difficulty would soon disappear.
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In order to the establishment of so excellent and desirable a Blessing of Love, and Peace, and Unanimity among Christians; something there is, which must be laid aside,
In order to the establishment of so excellent and desirable a Blessing of Love, and Peace, and Unanimity among Christians; something there is, which must be laid aside,
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and of Unanimity in Love and Affection, and of Uniformity of Practice and Behaviour, and consequently of the Peace and Tranquility of both Kingdom and Church. O that all they who profess themselves to be desirous of the happiness and prosperity of both (as certainly all good Christians are) would begin to account it their greatest Wisdome to learn with Christian Politicks of such as St. Paul, men indued with the Spirit of Divine Wisdom, which hath this double commend•tion, that it is first pure and then peaceable, Jam. 3. 17. And would lay aside that other kind of Wisdom, which they have too long admired,
and of Unanimity in Love and Affection, and of Uniformity of Practice and Behaviour, and consequently of the Peace and Tranquillity of both Kingdom and Church. Oh that all they who profess themselves to be desirous of the happiness and Prosperity of both (as Certainly all good Christians Are) would begin to account it their greatest Wisdom to Learn with Christian Politics of such as Saint Paul, men endued with the Spirit of Divine Wisdom, which hath this double commend•tion, that it is First pure and then peaceable, Jam. 3. 17. And would lay aside that other kind of Wisdom, which they have too long admired,
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and been in love with, which is earthly, sensual and devilish, where by envying and strife fill the World with confusion and every evil work, v. 15, 16. How soon would the World look with another face? How soon should we see that happily effected to the unspeakable joy and glory of Christendom, which hath so long miserably baffled all the great Wits of the World?
and been in love with, which is earthly, sensual and devilish, where by envying and strife fill the World with confusion and every evil work, v. 15, 16. How soon would the World look with Another face? How soon should we see that happily effected to the unspeakable joy and glory of Christendom, which hath so long miserably baffled all the great Wits of the World?
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1. The former shews us, what we must remove out of the way, that Peace and Love may enter and take possession, in these words, Let nothing be done through strife and vain-glory.
1. The former shows us, what we must remove out of the Way, that Peace and Love may enter and take possession, in these words, Let nothing be done through strife and vainglory.
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2. The other teacheth us, what is that right truely Christian temper of Spirit, whereby Peace and Love may be cherished and maintained, in these words, But in lowliness of mind let each esteem other better then themselves.
2. The other Teaches us, what is that right truly Christian temper of Spirit, whereby Peace and Love may be cherished and maintained, in these words, But in lowliness of mind let each esteem other better then themselves.
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Let us now suppose, not only that all who read this are in profession Christians, but also sufficiently convinced that it is every mans both duty and interest, strenuously to endeavour all he can in his proper Place and Calling, that the Unity of the Spirit may be kept in the Bond of Peace, as the Apostle exhorteth, Ephes. 4. 3. That our Ierusalem may be as a City that is compact together, Psal. 122. 3. That we may yet see those happy days, wherein we may take sweet Counsel together, and walk unto the House of God in company, Psal. 55. 14. And this supposed, the Business of this discourse is not to perswade such men to do, what they can need no perswasion to do, to desire the return of Peace and Unity in the Church;
Let us now suppose, not only that all who read this Are in profession Christians, but also sufficiently convinced that it is every men both duty and Interest, strenuously to endeavour all he can in his proper Place and Calling, that the Unity of the Spirit may be kept in the Bound of Peace, as the Apostle exhorteth, Ephesians 4. 3. That our Ierusalem may be as a city that is compact together, Psalm 122. 3. That we may yet see those happy days, wherein we may take sweet Counsel together, and walk unto the House of God in company, Psalm 55. 14. And this supposed, the Business of this discourse is not to persuade such men to do, what they can need no persuasion to do, to desire the return of Peace and Unity in the Church;
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And God knows, they are every where too visible, as the two Doors at which all our Disputes and Divisions, and whatsoever is destructive to true Concord and Unity, then which nothing is a greater stranger among us at this day, are wont to enter but never can find their way out again.
And God knows, they Are every where too visible, as the two Doors At which all our Disputes and Divisions, and whatsoever is destructive to true Concord and Unity, then which nothing is a greater stranger among us At this day, Are wont to enter but never can find their Way out again.
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To learn, first, what these things are, and Secondly, how we are to remove them out of the way, will be enough for the understanding of the first Rule and its use.
To Learn, First, what these things Are, and Secondly, how we Are to remove them out of the Way, will be enough for the understanding of the First Rule and its use.
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This strife is a quarrelsom humour, a Spirit of Opposition and Contradiction, a strange crossness of temper wherewith very many men are exceedingly troubled themselves,
This strife is a quarrelsome humour, a Spirit of Opposition and Contradiction, a strange crossness of temper wherewith very many men Are exceedingly troubled themselves,
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'tis enough that they are not of their opinion, and that they are such as they are pleased to choose out for their Adversaries, and to shoot their poysoned Arrows at, even bitter words.
it's enough that they Are not of their opinion, and that they Are such as they Are pleased to choose out for their Adversaries, and to shoot their poisoned Arrows At, even bitter words.
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but even to defeat the Armies of the Living God. To these men may well be applied what the Apostle saith, 1 Thes. 2. 15. They please not God, and are contrary to all men.
but even to defeat the Armies of the Living God. To these men may well be applied what the Apostle Says, 1 Thebes 2. 15. They please not God, and Are contrary to all men.
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In a word therefore, by strife, I suppose we are here to understand, that froward and selfish humour, whereby a man is so wedded to his own will and conceit, that he is always in a posture of defyance to every thing that opposeth either;
In a word Therefore, by strife, I suppose we Are Here to understand, that froward and selfish humour, whereby a man is so wedded to his own will and conceit, that he is always in a posture of defiance to every thing that Opposeth either;
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is discontented with every thing that suiteth not exactly with his own Sentiments or Desires, and so idolizeth his own imaginations and inventions, that he thinks the publick Welfare, the Tranquility of the World,
is discontented with every thing that suiteth not exactly with his own Sentiments or Desires, and so Idolizes his own Imaginations and Inventions, that he thinks the public Welfare, the Tranquillity of the World,
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and wholly to disburden his Soul of it, will be very easily discerned by him that shall consider but these three things. 1. The evil root from which it grows. 2. The utter inconsistency of it with the truth of Christianity.
and wholly to disburden his Soul of it, will be very Easily discerned by him that shall Consider but these three things. 1. The evil root from which it grows. 2. The utter inconsistency of it with the truth of Christianity.
and those Children above all others that are the greatest fantlings, and most indulged by fond Mothers, are commonly noted to be of this pettish humour:
and those Children above all Others that Are the greatest fantlings, and most indulged by found Mother's, Are commonly noted to be of this pettish humour:
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but they are dissatisfied with what is present, and (tho they cannot well tell what to call it) they are very angry with those in whose power they think it is to give them what they want, and give it not.
but they Are dissatisfied with what is present, and (though they cannot well tell what to call it) they Are very angry with those in whose power they think it is to give them what they want, and give it not.
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All this is far from the healthful temper of the sound and serious Christian; who whilst he can have the Daily Bread of his Soul which may feed him to Eternal Life, sits down contentedly with the rest of the Family, feeds heartily,
All this is Far from the healthful temper of the found and serious Christian; who while he can have the Daily Bred of his Soul which may feed him to Eternal Life, sits down contentedly with the rest of the Family, feeds heartily,
so is a contentions man to kindle strife, Prov. 26. 21. How far this is from the Meek and Lamblike temper of a good Christian, I need not now stay to shew.
so is a contentions man to kindle strife, Curae 26. 21. How Far this is from the Meek and Lamblike temper of a good Christian, I need not now stay to show.
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and then, as he that hath been taught before hand to have an ill opinion of his Physician, is apt to disgust every thing that he prescribeth, without so much as once examining, what it is or how likely to conduce unto his health;
and then, as he that hath been taught before hand to have an ill opinion of his physician, is apt to disgust every thing that he prescribeth, without so much as once examining, what it is or how likely to conduce unto his health;
so, when men are once possessed with a prejudice against the persons of others, especially of their Teachers and Governors, they grow jealous of their instructions, and commands;
so, when men Are once possessed with a prejudice against the Persons of Others, especially of their Teachers and Governors, they grow jealous of their instructions, and commands;
Others are, it may be, not well pleased with their Lot and Station in the Church, and cannot be pleased with any thing whilst they are displeased with that, but will think themselves concern'd to dispute against every thing that comes from such as are advanced above them.
Others Are, it may be, not well pleased with their Lot and Station in the Church, and cannot be pleased with any thing while they Are displeased with that, but will think themselves concerned to dispute against every thing that comes from such as Are advanced above them.
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Strife can never be a stranger to the Envious, they are often Companions, and go hand in hand in Scripture, as Rom. 13. 13, &c. We must not here pass by, without any Notice, that which is called the Root of all Evil, the love of Money. Where the love of this World is, there is not the love of the Father; and then be sure, there will be too little love among the Brethren.
Strife can never be a stranger to the Envious, they Are often Sodales, and go hand in hand in Scripture, as Rom. 13. 13, etc. We must not Here pass by, without any Notice, that which is called the Root of all Evil, the love of Money. Where the love of this World is, there is not the love of the Father; and then be sure, there will be too little love among the Brothers.
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And as little can it be doubted, that this is the cause too of some disturbance in the Church. Where shall a man hope to find a Church that is Sanctuary enough against Covetousness? and where Covetousness finds room, it will be no news to see Altar set up against Altar. If every Party in Religion have a Craft of its own to get Wealth by, every Party will cry up its own Diana, and no Diana shall want an Army to fight for her.
And as little can it be doubted, that this is the cause too of Some disturbance in the Church. Where shall a man hope to find a Church that is Sanctuary enough against Covetousness? and where Covetousness finds room, it will be no news to see Altar Set up against Altar. If every Party in Religion have a Craft of its own to get Wealth by, every Party will cry up its own Diana, and no Diana shall want an Army to fight for her.
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There is no danger of disturbance from the moderate and peaceable; let him therefore dwell poor in a corner, feasting by himself on a good Conscience; 'tis pity to prejudice his expectation of a greater reward in Heaven by giving him preferment here on earth.
There is no danger of disturbance from the moderate and peaceable; let him Therefore dwell poor in a corner, feasting by himself on a good Conscience; it's pity to prejudice his expectation of a greater reward in Heaven by giving him preferment Here on earth.
But the importunate man is troublesome, and must be preferred lest he weary us; and the turbulent and seditious man is dangerous, and must be bribed to be quiet.
But the importunate man is troublesome, and must be preferred lest he weary us; and the turbulent and seditious man is dangerous, and must be bribed to be quiet.
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And shall we now think the worldling a fool, to be either modest or peaceable when he fears to be poor by being so? Again, Contention keeps up a Party, and a Party keeps and maintains us:
And shall we now think the worldling a fool, to be either modest or peaceable when he fears to be poor by being so? Again, Contention keeps up a Party, and a Party keeps and maintains us:
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Whilst one will brook no superiour, and another no equal, what's become of Peace? One is angry because he thinks his Merit above his Fortune; and another as angry because he thinks anothers Fortune above his Merits. One is vexed to think his own Glory eclipsed by anothers shining too bright,
While one will brook no superior, and Another no equal, what's become of Peace? One is angry Because he thinks his Merit above his Fortune; and Another as angry Because he thinks another's Fortune above his Merits. One is vexed to think his own Glory eclipsed by another's shining too bright,
and another is in a Fume, that any man should dare to take notice of his Spots. One strives to keep himself up at the hight, and thinks he grows lower, as he sees any other grow higher; and they must all either be kept so much below him,
and Another is in a Fume, that any man should Dare to take notice of his Spots. One strives to keep himself up At the hight, and thinks he grows lower, as he sees any other grow higher; and they must all either be kept so much below him,
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And it is an odious thing to be told of our Errors and Faults, and more odious yet to tell our selves and our followers of them, to call our selves Fools, and confess we have befooled others.
And it is an odious thing to be told of our Errors and Faults, and more odious yet to tell our selves and our followers of them, to call our selves Fools, and confess we have befooled Others.
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And if we contend not to uphold what we have done, we shall seem to destroy what we have built; or to suffer tamely that to be built, which we have destroy'd;
And if we contend not to uphold what we have done, we shall seem to destroy what we have built; or to suffer tamely that to be built, which we have destroyed;
and how intolerable a thing is this to a proud Spirit? He that is of a proud heart stirreth up strife, Prov. 28. 25. But cast out the scorner, and contention shall go out,
and how intolerable a thing is this to a proud Spirit? He that is of a proud heart stirs up strife, Curae 28. 25. But cast out the scorner, and contention shall go out,
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They shall not hurt nor destroy in my holy Mountain, Isai. 11. 6. & 9. Accordingly, we meet with nothing in the Gospel of Christ, but the sweet breathings of Love and Peace. At the first revealing of our Blessed Saviours Nativity, those Heralds of Heaven, the Holy Angels are sent down into the World, to proclaim Glory to God in the Highest, on Earth Peace, good Will towards men, Luk. 2. 14. He that then was born into the World was the Prince of Peace, the work he had to do was to make Peace and Reconciliation, his Commands were Peace and Love, his blessing was to the Peace-maker, and his Legacy at his death was Peace. He came to reconcile us unto God, and he came also to reconcile us one unto another,
They shall not hurt nor destroy in my holy Mountain, Isaiah 11. 6. & 9. Accordingly, we meet with nothing in the Gospel of christ, but the sweet breathings of Love and Peace. At the First revealing of our Blessed Saviors Nativity, those Heralds of Heaven, the Holy Angels Are sent down into the World, to proclaim Glory to God in the Highest, on Earth Peace, good Will towards men, Luk. 2. 14. He that then was born into the World was the Prince of Peace, the work he had to do was to make Peace and Reconciliation, his Commands were Peace and Love, his blessing was to the Peacemaker, and his Legacy At his death was Peace. He Come to reconcile us unto God, and he Come also to reconcile us one unto Another,
and to make of twain one new man, Eph. 2. 15. He himself was the great Exemplar of Love and Mercy, of Condescention and Meekness, of whom it was said by the Prophet Isaiah, He shall not strive,
and to make of twain one new man, Ephesians 2. 15. He himself was the great Exemplar of Love and Mercy, of Condescension and Meekness, of whom it was said by the Prophet Isaiah, He shall not strive,
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A bruised Reed shall he not break, and smoaking Flax shall he not quench, Mat. 12. 19. He lived in all due obedience to the Powers, and in conformity to the Customs that then were;
A Bruised Reed shall he not break, and smoking Flax shall he not quench, Mathew 12. 19. He lived in all due Obedience to the Powers, and in conformity to the Customs that then were;
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and commanded all to render unto Caesar the things that were Caesars, as well as unto God the things that are Gods, Mar. 12. 17. He smartly rebuked the two Sons of Thunder, Iames and Iohn, when they would in imitation of Elias, have called down fire from Heaven on the Samaritan Village, that had affronted him;
and commanded all to render unto Caesar the things that were Caesars, as well as unto God the things that Are God's, Mar. 12. 17. He smartly rebuked the two Sons of Thunder, James and John, when they would in imitation of Elias, have called down fire from Heaven on the Samaritan Village, that had affronted him;
as to wash the Feet of his Disciples, and lower yet, to converse with Publicans and Sinners. Now, most certain it is, that if any man have not the Spirit of Christ, he is none of his, Rom. 8. 9. And his Spirit is the Spirit of Love, and Meekness, and Patience, and Peace, and Unity;
as to wash the Feet of his Disciples, and lower yet, to converse with Publicans and Sinners. Now, most certain it is, that if any man have not the Spirit of christ, he is none of his, Rom. 8. 9. And his Spirit is the Spirit of Love, and Meekness, and Patience, and Peace, and Unity;
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and teacheth all that have it, not to hate, but to love their Enemies, not to curse but to bless them, not to render evil for evil, but to overcome evil with good, Rom. 12. 21. And to pray for them that despitefully use and persecute us, Matt. 5. 44. And. The Servant of God (saith St. Paul) must not strive,
and Teaches all that have it, not to hate, but to love their Enemies, not to curse but to bless them, not to render evil for evil, but to overcome evil with good, Rom. 12. 21. And to pray for them that despitefully use and persecute us, Matt. 5. 44. And. The Servant of God (Says Saint Paul) must not strive,
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but be gentle unto all men, apt to teach, patient, in meekness instructing such as oppose themselves, 2 Tim. 2. 24. And if this be spoken more especially unto the Governors and Teachers of the Church, yet is it not only, that they may know their own duties,
but be gentle unto all men, apt to teach, patient, in meekness instructing such as oppose themselves, 2 Tim. 2. 24. And if this be spoken more especially unto the Governors and Teachers of the Church, yet is it not only, that they may know their own duties,
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but that they should teach others also to walk so as they had them for an example, Phil. 3. 17. And as much as in them lieth, live peaceably with all men, Rom. 12. 18. The Apostle ranketh strifes among the works of the Flesh, which they that do shall not inherit the Kingdom of God, Gal. 5. 20. They therefore that indulge this humour, must lay aside not only all pretence of being Spiritual, but all claim to the Kingdom of God. Whereas there is among you envying,
but that they should teach Others also to walk so as they had them for an Exampl, Philip 3. 17. And as much as in them lies, live peaceably with all men, Rom. 12. 18. The Apostle ranketh strifes among the works of the Flesh, which they that do shall not inherit the Kingdom of God, Gal. 5. 20. They Therefore that indulge this humour, must lay aside not only all pretence of being Spiritual, but all claim to the Kingdom of God. Whereas there is among you envying,
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and another, I am of Apollos, are ye not carnal? 1 Cor. 3. 3. Where there is strife and envying, there is confusion and every evil work, Jam. 3. 16. And who seeth not that this is utterly inconsistent with the Gospel of Purity and Peace.
and Another, I am of Apollos, Are you not carnal? 1 Cor. 3. 3. Where there is strife and envying, there is confusion and every evil work, Jam. 3. 16. And who sees not that this is utterly inconsistent with the Gospel of Purity and Peace.
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3. And therefore lastly, must it needs be destructive to the happiness of the Church; unless any man can be so unreasonable as to think, that Confusions, and Heresies and Schismes can consist with its happiness, which evils the Apostle joyns with strife, as the effects with their cause, or at least,
3. And Therefore lastly, must it needs be destructive to the happiness of the Church; unless any man can be so unreasonable as to think, that Confusions, and Heresies and Schisms can consist with its happiness, which evils the Apostle joins with strife, as the effects with their cause, or At least,
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as those close Companions which are very rarely separated, Gal. 5. 20. &c. Sure it is, that an house divided again•t it self cannot stand, Matt. 12. 25. The strength of the Church which is the house of God, lieth in the Unity of Faith and Love. Strife is the very cutting asunder of that Bond of Peace wherein the Unity of Spirit is to be held.
as those close Sodales which Are very rarely separated, Gal. 5. 20. etc. Sure it is, that an house divided again•t it self cannot stand, Matt. 12. 25. The strength of the Church which is the house of God, lies in the Unity of Faith and Love. Strife is the very cutting asunder of that Bound of Peace wherein the Unity of Spirit is to be held.
if they have not leave to give vent to their uneasie Souls (always in travel to bring forth something new) in troublesome disputations, which are soon begun, but not so soon ended.
if they have not leave to give vent to their uneasy Souls (always in travel to bring forth something new) in troublesome disputations, which Are soon begun, but not so soon ended.
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How this Malignant, and (God knows) at this day too predominant humour, which so destroyeth the healthful State of the Church, may be purged out, the Second Rule will teach us.
How this Malignant, and (God knows) At this day too predominant humour, which so Destroyeth the healthful State of the Church, may be purged out, the Second Rule will teach us.
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In the mean time, a Question is, I suppose, ready to be here asked by some, which seemeth not impertinent, and therefore deserveth some answer. It is this.
In the mean time, a Question is, I suppose, ready to be Here asked by Some, which seems not impertinent, and Therefore deserveth Some answer. It is this.
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Qu. Are we Christians bound, without any dispute at all, to swallow down every Doctrine which our Teachers shall commend unto our Faith? And must we without any Examination of the lawfulness or unlawfulness of the things injoyned, rest in the Will of our Superiors, applying our selves, without any more ado, to the executing of their Commands? May we not oppose Falshood, and contend for the Truth, and refuse to do wickedly when we are bid by men in Authority?
Qu. are we Christians bound, without any dispute At all, to swallow down every Doctrine which our Teachers shall commend unto our Faith? And must we without any Examination of the lawfulness or unlawfulness of the things enjoined, rest in the Will of our Superiors, applying our selves, without any more ado, to the executing of their Commands? May we not oppose Falsehood, and contend for the Truth, and refuse to do wickedly when we Are bid by men in authority?
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We say therefore, let it be far from any Christian to plead for or countenance an Implicit Faith, and a blind Obedience; or to disswade any man from making use of his Eyes or Reason in a sober inquiry into the Truth of Falshood of any Doctrine that is Preached;
We say Therefore, let it be Far from any Christian to plead for or countenance an Implicit Faith, and a blind obedience; or to dissuade any man from making use of his Eyes or Reason in a Sobrium inquiry into the Truth of Falsehood of any Doctrine that is Preached;
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Do it in meekness and humility, and with a peaceable frame of Spirit, as men truely zealous for the Truth, and desirous to do your duty to God and Man, and you shall neither hurt your selves,
Do it in meekness and humility, and with a peaceable frame of Spirit, as men truly zealous for the Truth, and desirous to do your duty to God and Man, and you shall neither hurt your selves,
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1. We are commanded to search the Scriptures, Joh. 5. 39. For tho those words were spoken to the unbelieving Iews, and not to Christians; yet, by a Parity of reason, are we equally concern'd in the duty there injoyned.
1. We Are commanded to search the Scriptures, John 5. 39. For though those words were spoken to the unbelieving Iews, and not to Christians; yet, by a Parity of reason, Are we equally concerned in the duty there enjoined.
If they, having received of God the Books of Moses and the Prophets, as the Rule of Faith and Life, were obliged to search those Books for directions in both;
If they, having received of God the Books of Moses and the prophets, as the Rule of Faith and Life, were obliged to search those Books for directions in both;
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That we may be alway in a readiness to give an answer to every man that asketh us a reason of the hope that is in us with meekness and fear, 1 Pet. 3. 15. And that we be no more Children, tossed to and fro,
That we may be always in a readiness to give an answer to every man that asks us a reason of the hope that is in us with meekness and Fear, 1 Pet. 3. 15. And that we be no more Children, tossed to and from,
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and carried about with every wind of Doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive, Eph. 4 14. And may not believe every Spirit,
and carried about with every wind of Doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive, Ephesians 4 14. And may not believe every Spirit,
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but try the Spirits whether they be of God, 1 Joh. 4. 1. Leave we therefore this Implicit Faith, and taking things on trust on the naked credit of our Teachers without all Search and Tryal of their Doctrine, to the Disciples of Rome, against whose new Faith were there nothing more to object,
but try the Spirits whither they be of God, 1 John 4. 1. Leave we Therefore this Implicit Faith, and taking things on trust on the naked credit of our Teachers without all Search and Trial of their Doctrine, to the Disciples of Room, against whose new Faith were there nothing more to Object,
even this alone were enough to render it suspicious, that it is afraid of the Light, and of a fair Tryal by the Written Word. God forbid that we should put out mens eyes,
even this alone were enough to render it suspicious, that it is afraid of the Light, and of a fair Trial by the Written Word. God forbid that we should put out men's eyes,
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if we will allow them to be Men and not Brutes. Only let not this Universal Priviledge be abused to Strife. And that it may not be so, take these Directions.
if we will allow them to be Men and not Brutus's. Only let not this Universal Privilege be abused to Strife. And that it may not be so, take these Directions.
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1. Have not the Faith of our Lord Iesus Christ, the Lord of Glory with respect of persons, Jam. 2. 1. These words of the Apostle Iames, whatever interpretation they admit of as there used, I may thus accommodate to the present matter.
1. Have not the Faith of our Lord Iesus christ, the Lord of Glory with respect of Persons, Jam. 2. 1. These words of the Apostle James, whatever Interpretation they admit of as there used, I may thus accommodate to the present matter.
nor yet the good opinion you have conceived of, or great affection for any such, byass or over-rule your search after the truth; let them not corrupt your Judgment,
nor yet the good opinion you have conceived of, or great affection for any such, bias or overrule your search After the truth; let them not corrupt your Judgement,
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For tho you thus may chance to hit upon the truth, yet shall you be found herein to act through Strife, and that infecteth even your believing of truth it self with sin.
For though you thus may chance to hit upon the truth, yet shall you be found herein to act through Strife, and that Infecteth even your believing of truth it self with since.
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2. Take heed of doting about Questions and Strifes of words, whereof cometh Envy, Strife, Railings, Evil Surmisings, Perverse Disputings of men of corrupt minds, 1 Tim. 6. 4. See that they be not things unprofitable and vain, Tit. 3. 9. that you are so earnest about.
2. Take heed of doting about Questions and Strifes of words, whereof comes Envy, Strife, Railings, Evil Surmisings, Perverse Disputings of men of corrupt minds, 1 Tim. 6. 4. See that they be not things unprofitable and vain, Tit. 3. 9. that you Are so earnest about.
Take heed, if the contention be but about a little straw, and things of very little or no concernment to mens Souls, or the good of the Church, that your zeal grow not too hot;
Take heed, if the contention be but about a little straw, and things of very little or no concernment to men's Souls, or the good of the Church, that your zeal grow not too hight;
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Especially beware of that most unreasonable but very common disease of most wranglers, fighting about words, whilest you are agreed in the things themselves,
Especially beware of that most unreasonable but very Common disease of most wranglers, fighting about words, whilst you Are agreed in the things themselves,
4. Search the Scriptures sincerely and reverently as the Sacred Oracles of life, not being partial to any opinion which you have already taken up by chance,
4. Search the Scriptures sincerely and reverently as the Sacred Oracles of life, not being partial to any opinion which you have already taken up by chance,
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Take heed of wresting and forcing the words of Scripture to comply with your present Sentiments; or of picking out hete and there a broken piece of a Sentence to patch up your own thoughts withal;
Take heed of wresting and forcing the words of Scripture to comply with your present Sentiments; or of picking out hete and there a broken piece of a Sentence to patch up your own thoughts withal;
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so it be in your own Place and Station, and with Christian Charity. Remember always that in the Scriptures there be some things hard to be understood which the unlearned are apt to wrest to their own and others destruction, 2 Pet. 3. 16. And in the interpreting whereof the most Learned think it both their Wisdom and Duty to be very modest. How hard would it be for Christians to disagree, would they rest in plainly revealed Truths, which all good Protestants are agreed to be all things necessary to the salvation of sinners. And how unreasonable a thing is it,
so it be in your own Place and Station, and with Christian Charity. remember always that in the Scriptures there be Some things hard to be understood which the unlearned Are apt to wrest to their own and Others destruction, 2 Pet. 3. 16. And in the interpreting whereof the most Learned think it both their Wisdom and Duty to be very modest. How hard would it be for Christians to disagree, would they rest in plainly revealed Truths, which all good Protestants Are agreed to be all things necessary to the salvation of Sinners. And how unreasonable a thing is it,
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when we are are all agreed in these, to strive even to the justling of one another or our selves out of the Church, about those things whereof men may be safely ignorant,
when we Are Are all agreed in these, to strive even to the justling of one Another or our selves out of the Church, about those things whereof men may be safely ignorant,
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but fallible men, and should learn to be wise unto Sobriety. Love not to be troublesome to the World with your pretended Knowledge, neither be angry that all mens Judgments will not bow to yours.
but fallible men, and should Learn to be wise unto Sobriety. Love not to be troublesome to the World with your pretended Knowledge, neither be angry that all men's Judgments will not bow to yours.
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A good and humble Christian will satisfie himself in approving himself faithful to God and his own Conscience, and will always have the Modesty to think, that many men in the World are wiser then he:
A good and humble Christian will satisfy himself in approving himself faithful to God and his own Conscience, and will always have the Modesty to think, that many men in the World Are Wiser then he:
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2. Now to that part of the Question relating to the commands of Superiours, we may say again more generally, That it is a most certain truth, That we must obey God rather than men, Act. 5. 29. And that we are bound to use all the means that God hath put within our reach to be fully perswaded in our minds, touching the lawfulness of every Action we go about, be it commanded or uncommanded by our Superiours, Rom. 14. 5. And we are well assured by the Apostle, That whatsoever is not of faith is sin, Rom. 14. 23. And therefore no man ought to be debarred the liberty of securing his own Soul as well as he can, by examining the lawfulness of the things commanded.
2. Now to that part of the Question relating to the commands of Superiors, we may say again more generally, That it is a most certain truth, That we must obey God rather than men, Act. 5. 29. And that we Are bound to use all the means that God hath put within our reach to be Fully persuaded in our minds, touching the lawfulness of every Actium we go about, be it commanded or uncommanded by our Superiors, Rom. 14. 5. And we Are well assured by the Apostle, That whatsoever is not of faith is since, Rom. 14. 23. And Therefore no man ought to be debarred the liberty of securing his own Soul as well as he can, by examining the lawfulness of the things commanded.
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1. Make it manifest by your ready and unforced Obedience in all things, of the lawfulness whereof you are already satisfied, that your disobedience in other things, wherein you are not yet satisfied, is purely for Conscience sake,
1. Make it manifest by your ready and unforced obedience in all things, of the lawfulness whereof you Are already satisfied, that your disobedience in other things, wherein you Are not yet satisfied, is purely for Conscience sake,
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He that with-holdeth obedience upon pretence of unlawfulness only, must needs obey in all things which he granteth to be lawful, or else he utterly voids his own pretence,
He that withholdeth Obedience upon pretence of unlawfulness only, must needs obey in all things which he grants to be lawful, or Else he utterly voids his own pretence,
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and declares himself more a lover of Strife than Conscience. Whereunto then we have already attained, let us walk by the same rule, let us mind the same thing, Phil. 3. 16.
and declares himself more a lover of Strife than Conscience. Whereunto then we have already attained, let us walk by the same Rule, let us mind the same thing, Philip 3. 16.
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2. In examining the Commands of Superiours, make it not your business to seek out something which you may with some colour for your disobedience oppose against them,
2. In examining the Commands of Superiors, make it not your business to seek out something which you may with Some colour for your disobedience oppose against them,
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He that seeing no cause why he should not obey, goes to seek for one, sheweth plainly his affection to Strife, and that the reason of his disobedience is not unlawfulness but wilfulness. Take heed therefore how your enmity to the Government send you a hunting for something to make the Commands of your Governors seem disputable.
He that seeing no cause why he should not obey, Goes to seek for one, shows plainly his affection to Strife, and that the reason of his disobedience is not unlawfulness but wilfulness. Take heed Therefore how your enmity to the Government send you a hunting for something to make the Commands of your Governors seem disputable.
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3. Be well contented to be satisfied in your own Consciences, concerning the unlawfulness of what is injoyned by publick Authority, and being so satisfied, take heed of two things:
3. Be well contented to be satisfied in your own Consciences, Concerning the unlawfulness of what is enjoined by public authority, and being so satisfied, take heed of two things:
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It is an uncharitable censure to say, that others act against their own Consciences as often as they will not be over-ruled by your Iudgments, or cannot be convinced by your Arguments. Too much of this Spirit of Strife and rash censuring seemeth to shew it self in some late Writings, wherein the Authors forgetting what they promised, a bare Vindication of,
It is an uncharitable censure to say, that Others act against their own Consciences as often as they will not be overruled by your Judgments, or cannot be convinced by your Arguments. Too much of this Spirit of Strife and rash censuring seems to show it self in Some late Writings, wherein the Authors forgetting what they promised, a bore Vindication of,
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2. Do not make it your business to put doubts and scruples into the Consciences of others, to the disturbance of both their own and the Churches Peace.
2. Do not make it your business to put doubts and scruples into the Consciences of Others, to the disturbance of both their own and the Churches Peace.
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The Itch of making Proselytes to every mans private opinion hath ever been as pernicious an evil to the Church of God, as that which is commonly said of men in the Plague, were it true, would be to the Neighbourhood, that a part of their Disease is a desire to infect the Sound.
The Itch of making Proselytes to every men private opinion hath ever been as pernicious an evil to the Church of God, as that which is commonly said of men in the Plague, were it true, would be to the Neighbourhood, that a part of their Disease is a desire to infect the Found.
unto which he hath commanded to be subject for Conscience sake, and therefore can have no need to engage your selves in that hard task of answering for the disobedience of many, which they would never have been guilty of but through your perswasion.
unto which he hath commanded to be Subject for Conscience sake, and Therefore can have no need to engage your selves in that hard task of answering for the disobedience of many, which they would never have been guilty of but through your persuasion.
Seeing man is so very restless a thing in this World, and it is so hard a matter quite to root out of him this humour of striving, let us endeavour to cut a way for it into its proper Chanel, where it may run freely,
Seeing man is so very restless a thing in this World, and it is so hard a matter quite to root out of him this humour of striving, let us endeavour to Cut a Way for it into its proper Channel, where it may run freely,
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Yet by the way we must be warned to put away all Rancor, and Malice, and Envy, and Wrath, and Evil speaking, and all must be a Strife of Love. A man is not crowned,
Yet by the Way we must be warned to put away all Rancour, and Malice, and Envy, and Wrath, and Evil speaking, and all must be a Strife of Love. A man is not crowned,
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except he strive lawfully, 2 Tim. 2. 5. 1. Strive we may then, and even for the Mastery to obtain the incorruptible Crown, 1 Cor. 9. 25. And shew us any thing else, that's truely worth the striving for.
except he strive lawfully, 2 Tim. 2. 5. 1. Strive we may then, and even for the Mastery to obtain the incorruptible Crown, 1 Cor. 9. 25. And show us any thing Else, that's truly worth the striving for.
For this, let us all be perswaded to fight with all our might and courage, yet not with such Enemies as are the creatures of our own imaginations or opinions;
For this, let us all be persuaded to fight with all our might and courage, yet not with such Enemies as Are the creatures of our own Imaginations or opinions;
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even the same, which we have ingaged our selves in our Baptism to wage a continual War against, Sin, the World, and the Devil. He that knoweth what these are, knoweth he hath enough to strive against.
even the same, which we have engaged our selves in our Baptism to wage a continual War against, since, the World, and the devil. He that Knoweth what these Are, Knoweth he hath enough to strive against.
and it is a Noble Victory. Foolishly therefore do we wast our time, and our strength in contending with one another about Ceremonies and Formalities, where he that conquereth shall but like the proud Emperor triumph in Cockle-shells. Surely we think but little whither we are going,
and it is a Noble Victory. Foolishly Therefore do we wast our time, and our strength in contending with one Another about Ceremonies and Formalities, where he that conquereth shall but like the proud Emperor triumph in Cockle-shells. Surely we think but little whither we Are going,
2. Strive together for the faith of the Gospel, Phil. 1. 27. But if we will do this indeed, we must as the Apostle there also faith, stand fast in the Spirit, with one mind.
2. Strive together for the faith of the Gospel, Philip 1. 27. But if we will do this indeed, we must as the Apostle there also faith, stand fast in the Spirit, with one mind.
A scattered and divided Army is easily vanquished by piece-meal, which in a full body might have daunted the Enemy with the very sight of its number, order and unity. We cannot choose but be sensible that our Faith hath very considerable Enemies at this day,
A scattered and divided Army is Easily vanquished by piecemeal, which in a full body might have daunted the Enemy with the very sighed of its number, order and unity. We cannot choose but be sensible that our Faith hath very considerable Enemies At this day,
then by keeping open our divisions, which hath cost them so much pains to make amongst us? O how do they hug themselves to see us so industrious to save them a labour,
then by keeping open our divisions, which hath cost them so much pains to make among us? O how do they hug themselves to see us so Industria to save them a labour,
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and ruine our selves? Let us but be united amongst our selves, and strive together for the Faith of the Gospel, and we may confidently promise our selves what the Apostle there addeth, v. 28. We need be nothing terrified by our Adversaries.
and ruin our selves? Let us but be united among our selves, and strive together for the Faith of the Gospel, and we may confidently promise our selves what the Apostle there adds, v. 28. We need be nothing terrified by our Adversaries.
3. Let the Ministers strive to preach Christ, warning every man and teaching every man in all Wisdom, that they may present them perfect in Christ Iesus.
3. Let the Ministers strive to preach christ, warning every man and teaching every man in all Wisdom, that they may present them perfect in christ Iesus.
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how much more beseeming the Ministers of Christ set over the Flock, thus to feed and watch daily over the Sheep and Lambs, and combining together to keep them from the ravenous Wolves and wily Foxes, then to stand pelting one another with ill words only to make sport for the Adversary?
how much more beseeming the Ministers of christ Set over the Flock, thus to feed and watch daily over the Sheep and Lambs, and combining together to keep them from the ravenous Wolves and wily Foxes, then to stand pelting one Another with ill words only to make sport for the Adversary?
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whether it were, who should outdo other in wickedness, or to oppose his Doctrine, obstruct him in Discipline, or revile his Person and Function in all Companies.
whither it were, who should outdo other in wickedness, or to oppose his Doctrine, obstruct him in Discipline, or revile his Person and Function in all Companies.
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Exhorting one another, and provoking one another to love and good works, Heb. 10, 24. And not strive to anger and vex and revenge our selves on one another by unchristian and even inhumane affronts and injuries.
Exhorting one Another, and provoking one Another to love and good works, Hebrew 10, 24. And not strive to anger and vex and revenge our selves on one Another by unchristian and even inhumane affronts and injuries.
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or casting aspersions of Sin upon others for those very things whereby they labour all they can to shun all appearance of it in obeying their Superiors.
or casting Aspersions of since upon Others for those very things whereby they labour all they can to shun all appearance of it in obeying their Superiors.
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7. Lastly, let us strive who shall outgo others in love and meekness, and tenderness of affection, longsuffering, and forbearing one another in love, Eph. 4. 2. Putting always the best and most favourable construction upon all one anothers words and actions,
7. Lastly, let us strive who shall outgo Others in love and meekness, and tenderness of affection, long-suffering, and forbearing one Another in love, Ephesians 4. 2. Putting always the best and most favourable construction upon all one another's words and actions,
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Seeking how we may become all things to all men, that we may by all means gain some, 1 Cor. 9. 20. Not to a Party or Faction of our own, but to Christ.
Seeking how we may become all things to all men, that we may by all means gain Some, 1 Cor. 9. 20. Not to a Party or Faction of our own, but to christ.
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Let this suffice to have been said of the former of these two things, which we are to remove out of the way, in order to the introducing of Peace and Unity.
Let this suffice to have been said of the former of these two things, which we Are to remove out of the Way, in order to the introducing of Peace and Unity.
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2. The second thing which we are to remove and put far from us is Vain-glory. And till this be put away, strife will abide, the Vain-glorious man will ever be contending, thinking it the likeliest way to be taken notice of for somebody.
2. The second thing which we Are to remove and put Far from us is Vainglory. And till this be put away, strife will abide, the Vainglorious man will ever be contending, thinking it the likeliest Way to be taken notice of for somebody.
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and other ways gifted, and qualified above others, and as few are, and be pointed at by the Vulgar as he goeth for a few-such, he is well enough pleased with himself, whatever he be in truth;
and other ways gifted, and qualified above Others, and as few Are, and be pointed At by the vulgar as he Goes for a few-such, he is well enough pleased with himself, whatever he be in truth;
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And therefore all his Studies and Endeavours are bent upon this one thing, how to be known, and yet unknown; to have his person had in esteem and admiration;
And Therefore all his Studies and Endeavours Are bent upon this one thing, how to be known, and yet unknown; to have his person had in esteem and admiration;
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if we may but be brought to see, 1. How odious it is to men. 2. How dishonourable to God. 3. How contrary to the Gospel-spirit. 4. How destructive to our endeavours and hopes, and, 5. What a Plague it is to the Church and the Peace thereof.
if we may but be brought to see, 1. How odious it is to men. 2. How dishonourable to God. 3. How contrary to the Gospel-spirit. 4. How destructive to our endeavours and hope's, and, 5. What a Plague it is to the Church and the Peace thereof.
It is a thing which no man can indure in any man but himself, and for which, more then for any one thing beside, good men are apt to fall out with themselves.
It is a thing which no man can endure in any man but himself, and for which, more then for any one thing beside, good men Are apt to fallen out with themselves.
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yet for this, that it stands, as Alexander did betwixt the Sun and the Proud Cynick, too much in his light, and will not let him look so shiningly as he would do.
yet for this, that it Stands, as Alexander did betwixt the Sun and the Proud Cynic, too much in his Light, and will not let him look so shiningly as he would do.
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So that all the Vain-glorious man can get by his foolish ambition, is only that, which above all things he abhorreth and most studiously endeavoureth to prevent, that is, when ever he is discovered, to be despised of all. But this is little.
So that all the Vainglorious man can get by his foolish ambition, is only that, which above all things he abhorreth and most studiously endeavoureth to prevent, that is, when ever he is discovered, to be despised of all. But this is little.
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and hence the Vain-glorious man is the most sacrilegious man in the World, and a greater Robber of God, then they that rob him of Tithes and Offerings, taking to himself the honour and glory due unto God's name, whereof he hath declared himself to be very jealous. The Vain-glorious man may be called an Idolater without a figure, making an Idol of himself, and desirous that all the World should worship him.
and hence the Vainglorious man is the most sacrilegious man in the World, and a greater Robber of God, then they that rob him of Tithes and Offerings, taking to himself the honour and glory due unto God's name, whereof he hath declared himself to be very jealous. The Vainglorious man may be called an Idolater without a figure, making an Idol of himself, and desirous that all the World should worship him.
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This we are plainly told, and that's enough, God resisteth the Proud, but giveth grace to the humble, 1 Pet. 5. 5. 3. How contrary Vain-glory is to the Spirit of the Gospel is so visible, as nothing can be more.
This we Are plainly told, and that's enough, God Resisteth the Proud, but gives grace to the humble, 1 Pet. 5. 5. 3. How contrary Vainglory is to the Spirit of the Gospel is so visible, as nothing can be more.
Our holy Iesus hath more particularly commended his own example to our imitation herein, Learn of me, saith he, for I am meek and lowly of heart, Matt. 11. 29. He sought not his own glory,
Our holy Iesus hath more particularly commended his own Exampl to our imitation herein, Learn of me, Says he, for I am meek and lowly of heart, Matt. 11. 29. He sought not his own glory,
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but the glory of him that sent him, Joh. 8. 50. 7. 18. He took especial care to prick this Bladder in his Disciples as soon as he espied it beginning to rise in any of them,
but the glory of him that sent him, John 8. 50. 7. 18. He took especial care to prick this Bladder in his Disciples as soon as he espied it beginning to rise in any of them,
and he hath left it upon record for our instruction, that one great reason why no more believed on him and became true Christians was this, that they received honour one of another,
and he hath left it upon record for our instruction, that one great reason why no more believed on him and became true Christians was this, that they received honour one of Another,
and sought not that honour that cometh from God only, Joh. 5. 44. And loved the praise of men more then the praise of God, Joh. 12. 43. Now saith St. Paul at the 5th v. of this Chapter, Let this mind be in you, which was also in Christ Iesus.
and sought not that honour that comes from God only, John 5. 44. And loved the praise of men more then the praise of God, John 12. 43. Now Says Saint Paul At the 5th v. of this Chapter, Let this mind be in you, which was also in christ Iesus.
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Even all those otherwise Pious and Charitable Acts, which done in love and humble obedience are most highly acceptable to God, and have his sure promise of an everlasting reward, such as are Fasting, and Prayer, and Alms-giving, when thus Pharisaically performed for ostentation and to be seen of men, must all be content to take up with that poor, airy, pittiful thing, the plaudite and praise of a few sinners, instead of the approbation and reward of God, that, well done good and faithful servant, enter thou into the joy of thy Lord, Matt. 6. 5. Lastly, how this Vain-glory pestereth the Church of Christ, and disturbeth daily the Peace of it, is a thing needless to shew in many words.
Even all those otherwise Pious and Charitable Acts, which done in love and humble Obedience Are most highly acceptable to God, and have his sure promise of an everlasting reward, such as Are Fasting, and Prayer, and Almsgiving, when thus Pharisaically performed for ostentation and to be seen of men, must all be content to take up with that poor, airy, pitiful thing, the plaudite and praise of a few Sinners, instead of the approbation and reward of God, that, well done good and faithful servant, enter thou into the joy of thy Lord, Matt. 6. 5. Lastly, how this Vainglory pestereth the Church of christ, and disturbeth daily the Peace of it, is a thing needless to show in many words.
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It hath reigned too long in the World to have the innumerable mischiefs it hath done in the Church of Christ in all Ages, concealed from any observing man.
It hath reigned too long in the World to have the innumerable mischiefs it hath done in the Church of christ in all Ages, concealed from any observing man.
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and to become popular, to be called Rabbi, and thought a wise man in his generation, a Master in Israel; and then Conscience must be laid aside of necessity,
and to become popular, to be called Rabbi, and Thought a wise man in his generation, a Master in Israel; and then Conscience must be laid aside of necessity,
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Such men always think themselves too much hid in the Crowd of ordinary Christians; alas, what reputation and honour can it bring them to do, or speak, or write as other good Christians do? Or what glory can come of living by the same common rules, whereby the whole body of Christians are to be governed,
Such men always think themselves too much hid in the Crowd of ordinary Christians; alas, what reputation and honour can it bring them to do, or speak, or write as other good Christians do? Or what glory can come of living by the same Common rules, whereby the Whole body of Christians Are to be governed,
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tho they be such as Christ himself hath given? They are not only Papists that affect works of Super-erogation. The man that will be Famous, must resolve to step out boldly before the rest,
though they be such as christ himself hath given? They Are not only Papists that affect works of Supererogation. The man that will be Famous, must resolve to step out boldly before the rest,
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Nor can such an one be long without Company, he that cannot have the honour of the first invention, will strive for that of the first approbation, thinking it some praise to be first able to discern the Wisdom of a wiser then himself.
Nor can such an one be long without Company, he that cannot have the honour of the First invention, will strive for that of the First approbation, thinking it Some praise to be First able to discern the Wisdom of a Wiser then himself.
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Should we take a view of all the Heresies and Schisms, which have troubled and rent the Church from its first Plantation to this day, it is very probable we might find most of them coming from this never-failing Spring of Vain-glory. I close this with those words of the Apostle, Gal. 5. 26. Let us not be desirous of Vain-glory, provoking one another, envying one another.
Should we take a view of all the Heresies and Schisms, which have troubled and rend the Church from its First Plantation to this day, it is very probable we might find most of them coming from this never-failing Spring of Vainglory. I close this with those words of the Apostle, Gal. 5. 26. Let us not be desirous of Vainglory, provoking one Another, envying one Another.
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And rather to be chosen then great Riches, Prov. 22. 1. Every man ought to be truely tender of his Reputation, even with b•d men if possible, this affording him many special advantages of doing God better service among them.
And rather to be chosen then great Riches, Curae 22. 1. Every man ought to be truly tender of his Reputation, even with b•d men if possible, this affording him many special advantages of doing God better service among them.
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Honour and Praise are no despicable things, and they may be sought and upheld in due place as well as Riches and other Earthly Blessings without offence to God or Man. Let us only take heed that we take the right course to do both,
Honour and Praise Are no despicable things, and they may be sought and upheld in due place as well as Riches and other Earthly Blessings without offence to God or Man. Let us only take heed that we take the right course to do both,
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To honour God is our great duty, and our great incouragement is this, Them that honour him, he will honour, 1 Sam. 2. 30. Whether and how far we shall be honour'd of men, whilst we are doing our duty, the only thing to which it can belong, let us leave it to God, that ordereth all things.
To honour God is our great duty, and our great encouragement is this, Them that honour him, he will honour, 1 Sam. 2. 30. Whither and how Far we shall be honoured of men, while we Are doing our duty, the only thing to which it can belong, let us leave it to God, that Ordereth all things.
if we want the honour men should give, let this suffice us, that we can approve our selves unto God, By honour and dishonour, by evil report and good report, 2 Cor. 6. 8. 2. Having made sure that God have his honour from us, and from all men as far forth as it is in our power to promote it.
if we want the honour men should give, let this suffice us, that we can approve our selves unto God, By honour and dishonour, by evil report and good report, 2 Cor. 6. 8. 2. Having made sure that God have his honour from us, and from all men as Far forth as it is in our power to promote it.
yet not so much for our own sakes, as for Gods and theirs. Let us conscienciously do our duties, every man in his respective place and calling, by this means we shall be sure either to get a good name, or not to deserve a bad one.
yet not so much for our own sakes, as for God's and theirs. Let us conscientiously doe our duties, every man in his respective place and calling, by this means we shall be sure either to get a good name, or not to deserve a bad one.
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Let our own glory always stoop and veyl to the Glory of God, the Edification of the Church, the Peace and Tranquility of State, the subjection which we owe to our Superiors, and the good of our Neighbours,
Let our own glory always stoop and veil to the Glory of God, the Edification of the Church, the Peace and Tranquillity of State, the subjection which we owe to our Superiors, and the good of our Neighbours,
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Such a measure of Humility as will make men esteem others better than themselves, will by rooting out Strife and Vain-glory, settle the Church in a blessed Peace.
Such a measure of Humility as will make men esteem Others better than themselves, will by rooting out Strife and Vainglory, settle the Church in a blessed Peace.
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Our Task at this time is, 1. To lay down a brief Description of the Grace commended, lowliness of mind. 2. To shew its great Efficacy for the rooting out of Strife and Vain-glory, the two grand Enemies to Love and Peace.
Our Task At this time is, 1. To lay down a brief Description of the Grace commended, lowliness of mind. 2. To show its great Efficacy for the rooting out of Strife and Vainglory, the two grand Enemies to Love and Peace.
One most illustrious Example of it we have to imitate, which, were its worth unknown, is enough to commend it unto all Christians, and if it do not so, they are not Christians, whatever they are pleased to call themselves.
One most illustrious Exampl of it we have to imitate, which, were its worth unknown, is enough to commend it unto all Christians, and if it do not so, they Are not Christians, whatever they Are pleased to call themselves.
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This is it. An holy frame and temper of Spirit whereby a man doth most heartily give all honour possible to God, as much as is due to every man, and is content with a very little for himself. It wholly emptieth him of all Self-conceit, checketh in him all aspiring thoughts, maketh him truely sensible what he is,
This is it. an holy frame and temper of Spirit whereby a man does most heartily give all honour possible to God, as much as is due to every man, and is content with a very little for himself. It wholly emptieth him of all Self-conceit, checketh in him all aspiring thoughts, makes him truly sensible what he is,
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He remembreth how unable he is of himself to help himself to any thing that is good, either for his Soul or Body, without the assistance and blessing of another.
He Remember how unable he is of himself to help himself to any thing that is good, either for his Soul or Body, without the assistance and blessing of Another.
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as a poor, weak, wicked, and for that, a very contemptible Creature, that can deserve nothing at the hands of God, not do either God or his Neighbours, or himself any considerable part of that service which he ought to do.
as a poor, weak, wicked, and for that, a very contemptible Creature, that can deserve nothing At the hands of God, not do either God or his Neighbours, or himself any considerable part of that service which he ought to do.
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but only as he may be an instrument in the hands of the Great and Good God, and may by the Power and Wisdom of his Manager be directed to something good.
but only as he may be an Instrument in the hands of the Great and Good God, and may by the Power and Wisdom of his Manager be directed to something good.
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and calleth nothing of it his own besides the imperfections of it, nor can he think any part of the World beholden to him for doing but a very little part of his duty in it and very imperfectly.
and calls nothing of it his own beside the imperfections of it, nor can he think any part of the World beholden to him for doing but a very little part of his duty in it and very imperfectly.
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Blessed are the Poor in spirit, for theirs is the Kingdom of Heaven, Matt. 5. 3. Which I shall now suppose enough to commend this lovely Vertue to the Practice of Christians; and proceed to the second thing, viz.
Blessed Are the Poor in Spirit, for theirs is the Kingdom of Heaven, Matt. 5. 3. Which I shall now suppose enough to commend this lovely Virtue to the Practice of Christians; and proceed to the second thing, viz.
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2. To shew in a few words the Efficacy of this Heavenly Vertue, to drive out Strife and Vain-glory. And the thing is so obvious, that this and this only can do that work, that it seemeth even needless to say any thing of it.
2. To show in a few words the Efficacy of this Heavenly Virtue, to drive out Strife and Vainglory. And the thing is so obvious, that this and this only can do that work, that it seems even needless to say any thing of it.
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For if only or chiefly, as Solomon tells us, by Pride cometh Contention, then by what else but Humility can Peace and Concord come? The proud man knows not how to be peaceable except it be by the help of some other Vice, such as Laziness, Covetousness, or especially, Cowardice. And the humble man knows not how to be contentious, because he is humble. Alas, saith the humble hearted Christian, what am I, that any the least disturbance either in the Church or State should be made either by or for such a poor Worm as I am,
For if only or chiefly, as Solomon tells us, by Pride comes Contention, then by what Else but Humility can Peace and Concord come? The proud man knows not how to be peaceable except it be by the help of Some other Vice, such as Laziness, Covetousness, or especially, Cowardice. And the humble man knows not how to be contentious, Because he is humble. Alas, Says the humble hearted Christian, what am I, that any the least disturbance either in the Church or State should be made either by or for such a poor Worm as I am,
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or ought to be humour'd in his mistakes more then they, therefore is it alway far from him to commend his own judgment or opinion unto others as the true Standard whereby he would have them measure theirs. How great soever such a mans knowledge is, be sure his modesty is as great,
or ought to be humoured in his mistakes more then they, Therefore is it always Far from him to commend his own judgement or opinion unto Others as the true Standard whereby he would have them measure theirs. How great soever such a men knowledge is, be sure his modesty is as great,
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and all affectation of popularity, that there is hardly any thing he more dreads, then the applause and admiration of the many; and nothing is apt to humble him more, by making him grow jealous of himself, knowing well how hard it is for a Multitude to agree in the approbation of what is good.
and all affectation of popularity, that there is hardly any thing he more dreads, then the applause and admiration of the many; and nothing is apt to humble him more, by making him grow jealous of himself, knowing well how hard it is for a Multitude to agree in the approbation of what is good.
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and he is so well satisfied with the honour of Door-keeper in the House of God, or of sitting at Iesus feet to hear his words; that he hath no ambition at all to be called of men Rabbi, or to be esteemed some great one,
and he is so well satisfied with the honour of Doorkeeper in the House of God, or of sitting At Iesus feet to hear his words; that he hath no ambition At all to be called of men Rabbi, or to be esteemed Some great one,
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His mean and modest opinion of his own improvements makes him indeed very inquisitive and industrious to learn of any man that he thinks able to teach him those things whereof he supposeth himself ignorant:
His mean and modest opinion of his own improvements makes him indeed very inquisitive and Industria to Learn of any man that he thinks able to teach him those things whereof he Supposeth himself ignorant:
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and to pay all that respect, honour and obedience which he finds owing from himself to others, willing to condescend to any thing that is not sinful be it never so low,
and to pay all that respect, honour and Obedience which he finds owing from himself to Others, willing to condescend to any thing that is not sinful be it never so low,
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or any the least bustle should be made in the World? Thus it is impossible for Strife and Vain-glory to live where Humility reigneth, it will certainly pull down every high thing that exalteth it self against Peace and Unity.
or any the least bustle should be made in the World? Thus it is impossible for Strife and Vainglory to live where Humility Reigneth, it will Certainly pull down every high thing that Exalteth it self against Peace and Unity.
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and set on work, that it may effect this blessed and most desireable reformation, which we have all the reason in the World most heartily to pray for, and most strenuously to endeavour.
and Set on work, that it may Effect this blessed and most desirable Reformation, which we have all the reason in the World most heartily to pray for, and most strenuously to endeavour.
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For this being its proper work, to make a man very vile and bad in his own thoughts, a little thing will serve if they have any so much as shew of goodness at all, to make others seem better. It needs not much goodness, that is only to be thought better then what is thought stark naught. It is however a piece of Self-denial which every Disciple of Christ is bound to learn.
For this being its proper work, to make a man very vile and bad in his own thoughts, a little thing will serve if they have any so much as show of Goodness At all, to make Others seem better. It needs not much Goodness, that is only to be Thought better then what is Thought stark nought. It is however a piece of Self-denial which every Disciple of christ is bound to Learn.
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And tho every man be a great lover and admirer of himself upon any very slender account naturally, yet Christianity will cast the Soul into another mould,
And though every man be a great lover and admirer of himself upon any very slender account naturally, yet Christianity will cast the Soul into Another mould,
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But, say some, how is it possible we should esteem men contrarily to what we see them to be? And we cannot but be perswaded that we see many men much worse and wickeder than we our selves are,
But, say Some, how is it possible we should esteem men contrarily to what we see them to be? And we cannot but be persuaded that we see many men much Worse and wickeder than we our selves Are,
have you done enough to assure your selves that it is not the want of Humility that maketh them appear worse? Are you sure that if you saw with the humble mans eyes, things would not appear to you much otherwise then now they do? Think not the Apostle here gives a Rule which no man can follow,
have you done enough to assure your selves that it is not the want of Humility that makes them appear Worse? are you sure that if you saw with the humble men eyes, things would not appear to you much otherwise then now they do? Think not the Apostle Here gives a Rule which no man can follow,
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The one of these two they must be, except we may suppose them really in all points exactly our Equals, which if they should chance to be, it is impossible for us to discern it,
The one of these two they must be, except we may suppose them really in all points exactly our Equals, which if they should chance to be, it is impossible for us to discern it,
1. If others be really better then we, there needs not much Humility to esteem them better; it is no act of condescention in us to account them as good as they are.
1. If Others be really better then we, there needs not much Humility to esteem them better; it is no act of condescension in us to account them as good as they Are.
and in doing otherwise we should sin against God and them. Against God, by not honouring him in his Gifts and Graces, and so much of his Image as we discern in any one.
and in doing otherwise we should sin against God and them. Against God, by not honouring him in his Gifts and Graces, and so much of his Image as we discern in any one.
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We ought both in obedience to God, and in justice to them, behave our selves towards them as our Superiors, whom it hath pleased God to place above us.
We ought both in Obedience to God, and in Justice to them, behave our selves towards them as our Superiors, whom it hath pleased God to place above us.
Nay such is the crossness and perverseness of mens spirits, that instead of honouring, too many have wickedness enough to envy, malign and calumniate all such as they see above themselves in any gift or Vertue, Place or Office whatsoever.
Nay such is the crossness and perverseness of men's spirits, that instead of honouring, too many have wickedness enough to envy, malign and calumniate all such as they see above themselves in any gift or Virtue, Place or Office whatsoever.
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And whence is all this, but from the want of Humility, (shall I say,) or rather Humanity, and that confessed piece of Iustice of doing to all others as they would have others do to them.
And whence is all this, but from the want of Humility, (shall I say,) or rather Humanity, and that confessed piece of justice of doing to all Others as they would have Others do to them.
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2. If others be not better, but really worse then we, yet if we could but once be brought to understand the work of true Humility, we should soon see, that it would teach us to think much otherwise of them,
2. If Others be not better, but really Worse then we, yet if we could but once be brought to understand the work of true Humility, we should soon see, that it would teach us to think much otherwise of them,
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and busie themselves with, when they should be observing the Slut-holes and dirty corners of their own. The humble mans eye is very much fixed upon his own sins, infirmities and failings.
and busy themselves with, when they should be observing the Slut-holes and dirty corners of their own. The humble men eye is very much fixed upon his own Sins, infirmities and failings.
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as it is his duty to do, it is not his business to make comparisons with others, to see how much he excelleth them, but to compare himself with himself, and observe how much he is improved in Grace and Knowledge,
as it is his duty to do, it is not his business to make comparisons with Others, to see how much he excels them, but to compare himself with himself, and observe how much he is improved in Grace and Knowledge,
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and this carries his Meditations up to God in the first place, in praise and admiration of his infinite goodness who hath done so great things for him;
and this carries his Meditations up to God in the First place, in praise and admiration of his infinite Goodness who hath done so great things for him;
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and next, unto the use and end of these qualifications, how they fit him to serve God and the World. But nothing of this can he consider without exercising his Humility in reflecting on his own unworthyness, the thoughts of his former unworthyness serve him to heighten his admiration of,
and next, unto the use and end of these qualifications, how they fit him to serve God and the World. But nothing of this can he Consider without exercising his Humility in reflecting on his own unworthiness, the thoughts of his former unworthiness serve him to heighten his admiration of,
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and thankfulness for Gods bounty to such a sinner, and the thoughts of Gods goodness in thus inriching him lessen his esteem of himself, and bring him to a deeper degree of Humility, whilst he thinks with himself,
and thankfulness for God's bounty to such a sinner, and the thoughts of God's Goodness in thus enriching him lessen his esteem of himself, and bring him to a Deeper degree of Humility, while he thinks with himself,
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how little he answereth the end of so much goodness, and how little good in the World he doth in respect of what God hath fitted him with ability to do.
how little he Answers the end of so much Goodness, and how little good in the World he does in respect of what God hath fitted him with ability to do.
Thus he never wants work enough at home for his thoughts to busie themselves, so that they have but little leisure to search into the failings and weaknesses of his Neighbours: and when he unwillingly sees them, they are apt to seem but Motes to him,
Thus he never Wants work enough At home for his thoughts to busy themselves, so that they have but little leisure to search into the failings and Weaknesses of his Neighbours: and when he unwillingly sees them, they Are apt to seem but Motes to him,
because of the Beams in his Eye, his own sins, which he is apt so much to magnify, that the sins of others seem small things to him in comparison of his own; or he considers them only so,
Because of the Beams in his Eye, his own Sins, which he is apt so much to magnify, that the Sins of Others seem small things to him in comparison of his own; or he considers them only so,
But this same Grace, and that other, which is never absent from it, Charity, directs a mans eye most unto the Vertues and Excellencies that are to be seen in others;
But this same Grace, and that other, which is never absent from it, Charity, directs a men eye most unto the Virtues and Excellencies that Are to be seen in Others;
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which shine so much to him that for them he cannot see their infirmities. Their Vertues and Goodness of any kind he thinks it of some concernment to himself to see and learn and imitate,
which shine so much to him that for them he cannot see their infirmities. Their Virtues and goodness of any kind he thinks it of Some concernment to himself to see and Learn and imitate,
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But as for their infirmities and failings, they mostly concern God and their own Consciences; and his Humility teacheth him to leave them to God, and to take no further notice of them,
But as for their infirmities and failings, they mostly concern God and their own Consciences; and his Humility Teaches him to leave them to God, and to take no further notice of them,
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and those of other men, either not at all, or so far only as they are of publick cognizance, reasonably moveth us to esteem them better then our selves. Charity covereth a multitude of faults.
and those of other men, either not At all, or so Far only as they Are of public cognizance, reasonably moves us to esteem them better then our selves. Charity Covereth a multitude of Faults.
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However, when the humble man comes upon any occasion to compare himself with other men, his wont is, not to consider other mens failings but his own, neither his own vertues but the vertues of other men.
However, when the humble man comes upon any occasion to compare himself with other men, his wont is, not to Consider other men's failings but his own, neither his own Virtues but the Virtues of other men.
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And as Pride teacheth a man to compare his own vertues with other mens vices, as the proud Pharisee did, that he may find something in himself to boast of:
And as Pride Teaches a man to compare his own Virtues with other men's vices, as the proud Pharisee did, that he may find something in himself to boast of:
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so Humility teacheth a man a quite contrary course, to compare his own vices with other mens vertues, that he may be yet more humble, and think himself with the Apostle the chief of Sinners.
so Humility Teaches a man a quite contrary course, to compare his own vices with other men's Virtues, that he may be yet more humble, and think himself with the Apostle the chief of Sinners.
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and their apparent vertues by much fewer then our own; yet the humble man, when he comes to lay the one against the other, is always ready to cast in all the advantage,
and their apparent Virtues by much fewer then our own; yet the humble man, when he comes to lay the one against the other, is always ready to cast in all the advantage,
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and then all the good he doth, how much soever others value it, and see great cause to bless God, and love him for it, shall yet seem little and even nothing to himself, compared with what he thinks both might and ought to have been done by him.
and then all the good he does, how much soever Others valve it, and see great cause to bless God, and love him for it, shall yet seem little and even nothing to himself, compared with what he thinks both might and ought to have been done by him.
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And as much doth his Charity prompt him to excuse the little he seeth done by others, by a supposition of the want in them of all those helps which he hath had.
And as much does his Charity prompt him to excuse the little he sees done by Others, by a supposition of the want in them of all those helps which he hath had.
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Thus therefore is he always saying to himself, What tho my Neighbours faults seem more than mine? What tho the good that he hath done seem much below what I have done? His knowledge, it may be is much less then mine;
Thus Therefore is he always saying to himself, What though my Neighbours Faults seem more than mine? What though the good that he hath done seem much below what I have done? His knowledge, it may be is much less then mine;
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Thus the humble man is very apt to blame himself, but any thing rather then his Brother. Yea rather then not esteem him better then himself, he will charge much of his evil upon himself,
Thus the humble man is very apt to blame himself, but any thing rather then his Brother. Yea rather then not esteem him better then himself, he will charge much of his evil upon himself,
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and his own Vices with other mens Vices, (which it is hard to bring him to) he will set Vertue against Vertue, and Vice against Vice so long, that if it be possible by any means to bring it to pass, the Scales of Vertues shall ascend,
and his own Vices with other men's Vices, (which it is hard to bring him to) he will Set Virtue against Virtue, and Vice against Vice so long, that if it be possible by any means to bring it to pass, the Scales of Virtues shall ascend,
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I may be more zealous, but he is less censorious. I may be more chaste, but he may be more peaceable; I may be more active, but he may be more meek and humble; I may be more wise, but still he is the better man.
I may be more zealous, but he is less censorious. I may be more chaste, but he may be more peaceable; I may be more active, but he may be more meek and humble; I may be more wise, but still he is the better man.
What, saith he, tho I see little good in him, may there not be much that I cannot see? He talketh not so much of Religion as I do, it is his modesty, he is afraid of Hypocrisy, he is afraid it may become too vile by being made a common talk His Humility is too great to let him shew himself too openly;
What, Says he, though I see little good in him, may there not be much that I cannot see? He talketh not so much of Religion as I do, it is his modesty, he is afraid of Hypocrisy, he is afraid it may become too vile by being made a Common talk His Humility is too great to let him show himself too openly;
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or for want of good means and helps, is kept from acting and warming the Soul with true Devotion and Piety; yet it may in due time get life and strength and shew it self.
or for want of good means and helps, is kept from acting and warming the Soul with true Devotion and Piety; yet it may in due time get life and strength and show it self.
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And as I see not what good there is within him, so neither do I see half that evil that is within my self, the heart is deceitful above all things, who can know it? Yea every man is apt to be too favourable to himself, and too severe a censurer of others, and it is safest for me to judge my self, and leave others to stand or fall to their own Master.
And as I see not what good there is within him, so neither do I see half that evil that is within my self, the heart is deceitful above all things, who can know it? Yea every man is apt to be too favourable to himself, and too severe a censurer of Others, and it is Safest for me to judge my self, and leave Others to stand or fallen to their own Master.
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There is nothing I have more cause to fear then a spiritual Pride, Publicanes and Sinners are justified sooner than a proud Pharisee that despiseth and croweth over them.
There is nothing I have more cause to Fear then a spiritual Pride, Publicans and Sinners Are justified sooner than a proud Pharisee that despises and croweth over them.
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Humility stands more in the way of the sinner then of the conceited Iusticiary. It will be seen at the last day who is best, he or I. Now 'tis enough that God knows it, who will then judge righteously.
Humility Stands more in the Way of the sinner then of the conceited Justiciary. It will be seen At the last day who is best, he or I. Now it's enough that God knows it, who will then judge righteously.
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than the Beam that is in our own Eye, but more forward every man to reform himself then to find faults in others; we shall practise according to the Rule here given.
than the Beam that is in our own Eye, but more forward every man to reform himself then to find Faults in Others; we shall practise according to the Rule Here given.
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and tho it may be, nothing less then all this will serve to denominate a man truely humble; yet were something less then this well practised among us, we should soon taste the blessed fruits of such a practice.
and though it may be, nothing less then all this will serve to denominate a man truly humble; yet were something less then this well practised among us, we should soon taste the blessed fruits of such a practice.
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What a happy change in the face of the World would even this make? Preferment would follow Merit and every thing would stand in its own place and order; there would be no justling for pre-eminence,
What a happy change in the face of the World would even this make? Preferment would follow Merit and every thing would stand in its own place and order; there would be no justling for preeminence,
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2. That we should every one esteem our Superiors as our Superiors, and think them better only for this, that they are our Superiors. If this were all the Apostle meant, it would certainly very much avail to the Establishing of Peace and Unity. There would be no resisting,
2. That we should every one esteem our Superiors as our Superiors, and think them better only for this, that they Are our Superiors. If this were all the Apostle meant, it would Certainly very much avail to the Establishing of Peace and Unity. There would be no resisting,
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And Humility would teach us either to rest in the Wisdom, or submit at least to the Authority of our Governors. The same grace that teacheth us to obey God both actively and passively, must teach us also to obey them that have the rule over us for the Lords sake, actively where we can, and passively only where we must needs:
And Humility would teach us either to rest in the Wisdom, or submit At least to the authority of our Governors. The same grace that Teaches us to obey God both actively and passively, must teach us also to obey them that have the Rule over us for the lords sake, actively where we can, and passively only where we must needs:
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3. Or suppose the meaning were, that we should do all things with that quietness and humbleness, as if we had every one a better opinion of the other's wisdom and Piety than his own,
3. Or suppose the meaning were, that we should do all things with that quietness and humbleness, as if we had every one a better opinion of the other's Wisdom and Piety than his own,
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as a very Learned and Pious Annotator paraphraseth the words, it is too obvious how this practice would conduce to Peace, to need any farther explication. Or suppose
as a very Learned and Pious Annotator Paraphraseth the words, it is too obvious how this practice would conduce to Peace, to need any farther explication. Or suppose
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4. That all were but this, that we should every one look upon others as our Superiors, thus far at least that we owe them a duty of Love, and this is a duty that every man oweth to every man.
4. That all were but this, that we should every one look upon Others as our Superiors, thus Far At least that we owe them a duty of Love, and this is a duty that every man owes to every man.
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Nor will this debt of Love be paid by any less than humbly condescending to promote their good, especially the Eternal Good of their Souls by any the lowest and humblest services we can do them.
Nor will this debt of Love be paid by any less than humbly condescending to promote their good, especially the Eternal Good of their Souls by any the lowest and Humblest services we can do them.
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How happy a thing would it be for the Church of Christ? Where Humility reigns in mens hearts, (and it reigns not where it commands not a chearful subjection to all our Governors) it is impossible there should be any strangers to love and peace, or that there should not be on all sides a mutual and delightful administring to one another's comfort and happiness.
How happy a thing would it be for the Church of christ? Where Humility reigns in men's hearts, (and it reigns not where it commands not a cheerful subjection to all our Governors) it is impossible there should be any Strangers to love and peace, or that there should not be on all sides a mutual and delightful administering to one another's Comfort and happiness.
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I shall now close this discourse with a short Exhortation only, willing to leave a more particular application of the truths delivered to every man's own Conscience.
I shall now close this discourse with a short Exhortation only, willing to leave a more particular application of the truths Delivered to every Man's own Conscience.
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Men may possibly be content, or else compell'd, to hear those things from the Monitor in their own breasts, which they are too proud to hear with patience from another.
Men may possibly be content, or Else compelled, to hear those things from the Monitor in their own breasts, which they Are too proud to hear with patience from Another.
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If there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any Bowels of Mercies: If we are but so far Christians indeed,
If there be any consolation in christ, if any Comfort of love, if any fellowship of the Spirit, if any Bowels of mercies: If we Are but so Far Christians indeed,
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as to think any of these things worthy to be taken into serious consideration, let us fulfil the joy of all Saints & holy Angels, of the whole Church Militant and Triumphant, by our being like-minded, having the same love, being of one accord, of one mind. And that we may be so indeed, let us be perswaded by St. Peter, To be subject one to another,
as to think any of these things worthy to be taken into serious consideration, let us fulfil the joy of all Saints & holy Angels, of the Whole Church Militant and Triumphant, by our being like-minded, having the same love, being of one accord, of one mind. And that we may be so indeed, let us be persuaded by Saint Peter, To be Subject one to Another,
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by this will God own us to be of his Houshold, by this shall we be known to belong to the Court of the Great King of Kings. Nothing can render us so beautiful in his eyes as Humility. He giveth grace to the humble, Jam. 4. 6. With the lowly is wisdom, Prov. 11. 2. It is better to be of an humble spirit with the lowly,
by this will God own us to be of his Household, by this shall we be known to belong to the Court of the Great King of Kings. Nothing can render us so beautiful in his eyes as Humility. He gives grace to the humble, Jam. 4. 6. With the lowly is Wisdom, Curae 11. 2. It is better to be of an humble Spirit with the lowly,
before Honour is Humility, Prov. 15. 33. Thorns and Snares are in the way of the froward, Prov. 22. 5. But God shall save the humble person, Job. 22. 9. He heareth his desire Prov. 10. 17. A mans pride shall bring him low,
before Honour is Humility, Curae 15. 33. Thorns and Snares Are in the Way of the froward, Curae 22. 5. But God shall save the humble person, Job. 22. 9. He hears his desire Curae 10. 17. A men pride shall bring him low,
but honour shall uphold the humble in spirit, Prov. 29. 23. He that shall humble himself shall be exalted, Matt. 23. 12. For though the Lord be high yet hath he respect to the lowly,
but honour shall uphold the humble in Spirit, Curae 29. 23. He that shall humble himself shall be exalted, Matt. 23. 12. For though the Lord be high yet hath he respect to the lowly,
but the proud he knoweth a far off, Psal. 138, 6. What would we now have more to encourage us to the practice of this vertue? We have here the promises of Safety and exaltation, of riches and honour and life, Prov. 22. 4. Of respect from God, his presence with us,
but the proud he Knoweth a Far off, Psalm 138, 6. What would we now have more to encourage us to the practice of this virtue? We have Here the promises of Safety and exaltation, of riches and honour and life, Curae 22. 4. Of respect from God, his presence with us,
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How is it possible after all this, that a Gra•e so lovely in the eyes of God and man, should yet find such cold entertainment amongst us? O let us entertain it now at least;
How is it possible After all this, that a Gra•e so lovely in the eyes of God and man, should yet find such cold entertainment among us? O let us entertain it now At least;
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He will dwell with him that is of a contrite and humble spirit, Isai. 57. 15. Let us be no longer Self-condemned by commending in all men what we will not practise our selves.
He will dwell with him that is of a contrite and humble Spirit, Isaiah 57. 15. Let us be no longer Self-condemned by commending in all men what we will not practise our selves.
Think but seriously what a World of Mischiefs we daily are haunted with, for want of this Grace. Heresies and Errors in the Faith, Scnisms and Contentions of all sorts, both in Church and State. Had we more humble Publicans and fewer proud Pharisees, our Prayers and our Persons would be more accepted of God. But whilest so many of us stand bragging and boasting of being godly or Orthodox, instead of confessing and deprecating our sins and errors; whilest there is so much pride, scorn and disdain every where,
Think but seriously what a World of Mischiefs we daily Are haunted with, for want of this Grace. Heresies and Errors in the Faith, Scnisms and Contentions of all sorts, both in Church and State. Had we more humble Publicans and fewer proud Pharisees, our Prayers and our Persons would be more accepted of God. But whilst so many of us stand bragging and boasting of being godly or Orthodox, instead of confessing and deprecating our Sins and errors; whilst there is so much pride, scorn and disdain every where,
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whilest some are too proud to teach, and others think themselves too good to be taught; whilest some excommunicate themselves to gratifie their own proud humours,
whilst Some Are too proud to teach, and Others think themselves too good to be taught; whilst Some excommunicate themselves to gratify their own proud humours,
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and some as ready to excommunicate others, tho they own their Authority, for not also humouring their pride, or espousing their private opinions; whilest men are calling out to one another, stand off, for we are holier than you;
and Some as ready to excommunicate Others, though they own their authority, for not also Humouring their pride, or espousing their private opinions; whilst men Are calling out to one Another, stand off, for we Are Holier than you;
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Whilest men are continually calling for fire from Heaven upon one anothers heads, it is too sadly visible, that we have too little of the Gospel-Spirit amongst us.
Whilst men Are continually calling for fire from Heaven upon one another's Heads, it is too sadly visible, that we have too little of the Gospel-spirit among us.
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but that God should be provoked to resist• us all, for he resisteth the proud, Iam. 4. 6. And it is more than our pride will leave us any incouragement to hope for,
but that God should be provoked to resist• us all, for he Resisteth the proud, Iam. 4. 6. And it is more than our pride will leave us any encouragement to hope for,
Let us therefore all labour, instead of censuring and gain-saying one another, to close at least in this one grace of Humility, in the commendation whereof we are all unanimous.
Let us Therefore all labour, instead of censuring and gainsaying one Another, to close At least in this one grace of Humility, in the commendation whereof we Are all unanimous.
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Instead of all the numerous Arguments and Motives which might (were it needful) be here made use of to perswade us, let it suffice to attend to that earnest exhortation given us by the Apostle. Col. 3. 12. &c. Put on therefore (as the Elect of God, holy and beloved (bowels of mercies, kindness, humbleness of mind, meekness, long-suffering;
Instead of all the numerous Arguments and Motives which might (were it needful) be Here made use of to persuade us, let it suffice to attend to that earnest exhortation given us by the Apostle. Col. 3. 12. etc. Put on Therefore (as the Elect of God, holy and Beloved (bowels of Mercies, kindness, humbleness of mind, meekness, long-suffering;
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forbearing one another, and forgiving one another, if any man have a quarrel [ or, a complaint ] against any: Even as Christ forgave you, so also do ye.
forbearing one Another, and forgiving one Another, if any man have a quarrel [ or, a complaint ] against any: Even as christ forgave you, so also do you.
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Would we now be the Children of God, and beloved of him? then instead of Strife we must put on bowels of mercies, kindness, long-suffering, mutual forbearance and forgiveness. And instead of Vain-glory, we must put on humbleness of mind and meekness. Would we be perfect? We must put on Charity. Would we answer our Vocation or Calling to Christianity? We must be careful to keep in one body, and let the Peace of God rule in our hearts.
Would we now be the Children of God, and Beloved of him? then instead of Strife we must put on bowels of Mercies, kindness, long-suffering, mutual forbearance and forgiveness. And instead of Vainglory, we must put on humbleness of mind and meekness. Would we be perfect? We must put on Charity. Would we answer our Vocation or Calling to Christianity? We must be careful to keep in one body, and let the Peace of God Rule in our hearts.
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And the God of Peace, that brought again from the dead our Lord Iesus, that great Shepherd of the Sheep, through the blood of the everlasting Covenant, make us perfect in every good work to do his Will, working in us that which is well-pleasing in his sight, through Iesus Christ, to whom be Glory for ever and ever.
And the God of Peace, that brought again from the dead our Lord Iesus, that great Shepherd of the Sheep, through the blood of the everlasting Covenant, make us perfect in every good work to do his Will, working in us that which is Well-pleasing in his sighed, through Iesus christ, to whom be Glory for ever and ever.
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