A sermon preached at the general meeting of Gloucestershire-men, for the most part inhabitants of the City of London in the Church of St. Mary le-Bow, December the 9th, 1684 / by Edward Fowler.
THat the Religion of which our Lord Jesus is the Founder, is most admirably fitted for the making Mankind as happy as they are capable of being in this world,
THat the Religion of which our Lord jesus is the Founder, is most admirably fitted for the making Mankind as happy as they Are capable of being in this world,
As also that it tends as much to the happiness of Societies and Bodies Politick, as of single Persons. And were I to give a Demonstration of this, I should need to do more than propose to your consideration, this one short Verse, Honour all Men, Love the Brotherhood, Fear God, Honour the King.
As also that it tends as much to the happiness of Societies and Bodies Politic, as of single Persons. And were I to give a Demonstration of this, I should need to do more than propose to your consideration, this one short Verse, Honour all Men, Love the Brotherhood, fear God, Honour the King.
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if they gave all Men the respect due to Human Nature, to the Relations they stand in to each other, and the Rank and Circumstances God hath placed them in;
if they gave all Men the respect due to Human Nature, to the Relations they stand in to each other, and the Rank and circumstances God hath placed them in;
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If (I say) Christians were generally as willing to put these Duties in Practice, as they are to acknowledg their Obligation to them, I need not tell you, that to live in Christendom, would be, to live in a Heaven upon Earth; and in all likelyhood in a short time, the whole World would be taken into Christendom.
If (I say) Christians were generally as willing to put these Duties in Practice, as they Are to acknowledge their Obligation to them, I need not tell you, that to live in Christendom, would be, to live in a Heaven upon Earth; and in all likelihood in a short time, the Whole World would be taken into Christendom.
In the handling of this Text, I shall begin with the duties of Fearing God and Honouring the King; and spend the rest of my Discourse upon that of Loving the Brotherhood: each of which three Arguments doth well suit with the occasion of this Meeting, but more especially the Last.
In the handling of this Text, I shall begin with the duties of Fearing God and Honouring the King; and spend the rest of my Discourse upon that of Loving the Brotherhood: each of which three Arguments does well suit with the occasion of this Meeting, but more especially the Last.
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Particularly of His irresistible Boundless Power, of his Absolute Dominion over us, and the whole World, of His infinite Wisdom and Knowledg, of His unspotted Purity and Holiness, of His uncorrupted Justice, and His inexhaustible Goodness. The Fear of God doth presuppose an hearty belief and acknowledgment, that all these Perfections are in the Divine Nature,
Particularly of His irresistible Boundless Power, of his Absolute Dominion over us, and the Whole World, of His infinite Wisdom and Knowledge, of His unspotted Purity and Holiness, of His uncorrupted justice, and His inexhaustible goodness. The fear of God does presuppose an hearty belief and acknowledgment, that all these Perfections Are in the Divine Nature,
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and with great reason affirms) have abundantly Preached this Doctrine, as well as the Prophets and Apostles, concerning God. And he, I say, that Fears God, doth so believe this Doctrine, hath so lively and vigorous a Sense of the Truth thereof,
and with great reason affirms) have abundantly Preached this Doctrine, as well as the prophets and Apostles, Concerning God. And he, I say, that Fears God, does so believe this Doctrine, hath so lively and vigorous a Sense of the Truth thereof,
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I Answer, That it is no less attractive of Fear, than of Love and Gratitude: Not of a Slavish but of a Fillial Fear, which is founded on Love and Gratitude, and necessarily results from them.
I Answer, That it is no less Attractive of fear, than of Love and Gratitude: Not of a Slavish but of a filial fear, which is founded on Love and Gratitude, and necessarily results from them.
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2. The Fear of God implyeth also the Expressing of this inward Fear and Reverence in our Outward Conversations, in all the Actions of our Lives. And it is impossible, where there is an holy Awe of God in the Heart, but it must express it self in the Life.
2. The fear of God Implies also the Expressing of this inward fear and reverence in our Outward Conversations, in all the Actions of our Lives. And it is impossible, where there is an holy Awe of God in the Heart, but it must express it self in the Life.
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In short, This is, in the general, the true Character of the man that Feareth God; He is one who escheweth Evil. It was part of Job's Character, that He feared God, and eschewed Evil;
In short, This is, in the general, the true Character of the man that Fears God; He is one who escheweth Evil. It was part of Job's Character, that He feared God, and Eschewed Evil;
yet dares not sin deliberately, nor allow himself in the doing of any thing which God hath forbidden, nor in the neglecting of any thing God hath commanded. And therefore he endeavours sincerely to acquaint himself with his whole Duty.
yet dares not since deliberately, nor allow himself in the doing of any thing which God hath forbidden, nor in the neglecting of any thing God hath commanded. And Therefore he endeavours sincerely to acquaint himself with his Whole Duty.
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He is one who dreads more to offend the great God, than to provoke the greatest of Men: As knowing that these have done their worst, when they have killed the Body; whereas Almighty God is able to destroy both Soul and Body in Hell.
He is one who dreads more to offend the great God, than to provoke the greatest of Men: As knowing that these have done their worst, when they have killed the Body; whereas Almighty God is able to destroy both Soul and Body in Hell.
And, no longer to insist upon this Mans Character, He who Fears God doth exercise himself (with the Blessed Apostle) to have always a Conscience void of Offence, both towards God and towards Men:
And, no longer to insist upon this men Character, He who Fears God does exercise himself (with the Blessed Apostle) to have always a Conscience void of Offence, both towards God and towards Men:
Rom. 13. 4. The Higher Powers, in the same Chapter, are said to be ordained of God. v. 1. 2. There is no Power but of God, the Powers that be are Ordained of God:
Rom. 13. 4. The Higher Powers, in the same Chapter, Are said to be ordained of God. v. 1. 2. There is no Power but of God, the Powers that be Are Ordained of God:
Prov. 8. 15. That is, by God immediately Kings Reign, and Inferiour Magistrates by God mediately, as receiving their Commissions immediately from the King, who is impowred by God to give them.
Curae 8. 15. That is, by God immediately Kings Reign, and Inferior Magistrates by God mediately, as receiving their Commissions immediately from the King, who is empowered by God to give them.
Now this being so, in the Honouring of the King, is manifestly implied, the Honouring Him as Gods Vicegerent and Representative, as the Person whom he hath Commissionated to Rule under Him.
Now this being so, in the Honouring of the King, is manifestly implied, the Honouring Him as God's Vicegerent and Representative, as the Person whom he hath Commissionated to Rule under Him.
Honour all Men, saith the Apostle before my Text; But to Reverence the King, under the notion of Gods Minister, Gods Deputy and Vicegerent, this (I say) is to Honour the King. This is to Honour Him as a King;
Honour all Men, Says the Apostle before my Text; But to reverence the King, under the notion of God's Minister, God's Deputy and Vicegerent, this (I say) is to Honour the King. This is to Honour Him as a King;
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and therefore he who honours him not under this notion, though he may honour that Person who is the King, he doth not honour the King: or (which is the same thing) he gives him not that Honour that is due to the King.
and Therefore he who honours him not under this notion, though he may honour that Person who is the King, he does not honour the King: or (which is the same thing) he gives him not that Honour that is due to the King.
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2. In Honouring the King is implyed, Expressing the Reverence we bear to him, as God's Vicegerent, by yielding Obedience to his Laws, from a Principle of Conscience. Whatsoever Honour we express to his Person, that is not accompanied with the Observance of his Laws is insignificant;
2. In Honouring the King is employed, Expressing the reverence we bear to him, as God's Vicegerent, by yielding obedience to his Laws, from a Principle of Conscience. Whatsoever Honour we express to his Person, that is not accompanied with the Observance of his Laws is insignificant;
Rom. 13. 5. And St. Peter saith, 1 Ep. 2. 13. Submit your selves to every Ordinance of Man, or to every Ordinance of Man, which doth not contradict any Ordinance of God: And, God be thanked, no People in the World have better Laws and Ordinances,
Rom. 13. 5. And Saint Peter Says, 1 Epistle 2. 13. Submit your selves to every Ordinance of Man, or to every Ordinance of Man, which does not contradict any Ordinance of God: And, God be thanked, no People in the World have better Laws and Ordinances,
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or unto Governours as unto them that are sent by him, &c. Now to submit for the Lords sake, and to submit for Conscience sake, are the self same thing;
or unto Governors as unto them that Are sent by him, etc. Now to submit for the lords sake, and to submit for Conscience sake, Are the self same thing;
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That is, all such Laws (as I now said) as are not contrary to his own: For as to all such as are contrary to them, we must reply as the same Apostle did, VVhether it be righteous in the sight of God, to hearken unto men more than unto God, judg ye.
That is, all such Laws (as I now said) as Are not contrary to his own: For as to all such as Are contrary to them, we must reply as the same Apostle did, Whether it be righteous in the sighed of God, to harken unto men more than unto God, judge you.
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Furthermore, we are so to obey the King, as not only not to disobey God in Obeying him, but likewise so as to Obey God in obeying him. And he obeyeth God in obeying the King, who obeyeth him,
Furthermore, we Are so to obey the King, as not only not to disobey God in Obeying him, but likewise so as to Obey God in obeying him. And he Obeyeth God in obeying the King, who Obeyeth him,
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But to obey him from mere Fear of Punishment, is, to give the King such Obedience, as the poor Indians give to the Devil Worship; It is to obey him only as one who hath gotten us under his Power, and who will have his Will upon us, whether we will or no.
But to obey him from mere fear of Punishment, is, to give the King such obedience, as the poor Indians give to the devil Worship; It is to obey him only as one who hath got us under his Power, and who will have his Will upon us, whither we will or no.
Thus we would obey the Great Turk, were we his Vassals, or any Usurping Tyrant; and consequently, to be subject to our Lawful King, from the mere Principle of Fear, is no Loyalty at all. And,
Thus we would obey the Great Turk, were we his Vassals, or any Usurping Tyrant; and consequently, to be Subject to our Lawful King, from the mere Principle of fear, is no Loyalty At all. And,
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When a King is in prosperous Circumstances, and able to reward plentifully whatsoever Services are done him, there needs nothing but an eager desire of Wealth,
When a King is in prosperous circumstances, and able to reward plentifully whatsoever Services Are done him, there needs nothing but an eager desire of Wealth,
But if he chance to be so Unfortunate, as that more is to be hoped for by deserting his Interest than cleaving to it, there is the Tryal of true Loyalty.
But if he chance to be so Unfortunate, as that more is to be hoped for by deserting his Interest than cleaving to it, there is the Trial of true Loyalty.
But, if this Tryal happen (as God grant it may never among us again) that Subject who is indued with this Principle, will be stript stark Naked of all his Enjoyments, and part with his Heart-Blood to boot, rather than forsake or prove false to his Prince. And Abundance of Brave Instances of such a Loyalty, God be thanked, We have known.
But, if this Trial happen (as God grant it may never among us again) that Subject who is endued with this Principle, will be stripped stark Naked of all his Enjoyments, and part with his Heart-Blood to boot, rather than forsake or prove false to his Prince. And Abundance of Brave Instances of such a Loyalty, God be thanked, We have known.
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But he who will be Loyal no longer than he hath a Motive from Worldly Interest so to be, is far from being Obedient to the Praecept in our Text, of Honouring the King: And consequently, is a mere Pretender to Loyalty, let him seem to value himself never so much upon it.
But he who will be Loyal no longer than he hath a Motive from Worldly Interest so to be, is Far from being Obedient to the Precept in our Text, of Honouring the King: And consequently, is a mere Pretender to Loyalty, let him seem to valve himself never so much upon it.
Thirdly, I come to shew, that there is a necessary Connexion between these Two, Fearing God and Honouring the King. We find else where likewise these two joyned together, viz. by King Solomon, Prov. 24. 21. My Son fear thou the Lord and the King,
Thirdly, I come to show, that there is a necessary Connexion between these Two, Fearing God and Honouring the King. We find Else where likewise these two joined together, viz. by King Solomon, Curae 24. 21. My Son Fear thou the Lord and the King,
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Now there is very great reason, why these two Precepts should go hand in hand, viz. Because there is a necessary Connexion between the Duties enjoyned in them,
Now there is very great reason, why these two Precepts should go hand in hand, viz. Because there is a necessary Connexion between the Duties enjoined in them,
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But how can he Honour the King as Representating God in his Kingdom, who hath no due Reverence for God Himself? Again you heard, that to Honour the King, is to express our Reverence by submitting to his Government,
But how can he Honour the King as Representating God in his Kingdom, who hath no due reverence for God Himself? Again you herd, that to Honour the King, is to express our reverence by submitting to his Government,
and observing his Laws from a Principle of Conscience, and for God's sake. But how can he who Fears not God thus submit and be obedient to the King? Who can expect, that he should obey the Kings Laws,
and observing his Laws from a Principle of Conscience, and for God's sake. But how can he who Fears not God thus submit and be obedient to the King? Who can expect, that he should obey the Kings Laws,
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because God ' hath commanded him, who makes no Conscience of living in disobedience to Gods own Laws? A man that is so void of the Fear of God, as to live in the plain Breach of his Holy Commandments, will make no bones, of breaking the Kings Laws,
Because God ' hath commanded him, who makes no Conscience of living in disobedience to God's own Laws? A man that is so void of the fear of God, as to live in the plain Breach of his Holy commandments, will make no bones, of breaking the Kings Laws,
He again that Honours not the King cannot be said to Fear God. For as the Apostle faith, He that loveth him that begat, loveth him also that is begotten of him.
He again that Honours not the King cannot be said to fear God. For as the Apostle faith, He that loves him that begat, loves him also that is begotten of him.
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And, •f we love not our Brother whom we have seen, how can we love God, whom we have not seen? so he who Honoureth not the King who Reigneth by God, and hath his Authority from Him, doth not Honour or Fear Him by whom he Reigneth,
And, •f we love not our Brother whom we have seen, how can we love God, whom we have not seen? so he who Honoureth not the King who Reigneth by God, and hath his authority from Him, does not Honour or fear Him by whom he Reigneth,
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as to Obedience to the Kings Laws, he who makes not Conscience of obeying these, supposing them not contrary to the Laws of God, will not be obedient to Gods own Laws;
as to obedience to the Kings Laws, he who makes not Conscience of obeying these, supposing them not contrary to the Laws of God, will not be obedient to God's own Laws;
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As we would have our Professions of Loyalty believed to be syncere, let us give the World a demonstration thereof, by our Fearing of God. If we be Prophane and Wicked,
As we would have our Professions of Loyalty believed to be sincere, let us give the World a demonstration thereof, by our Fearing of God. If we be Profane and Wicked,
if we stick not at profaning the Name of the Great God by Swearing, or can give our selves leave to be Intemperate Drinkers, or to commit Uncleanness, or the like, we break our Kings Laws,
if we stick not At profaning the Name of the Great God by Swearing, or can give our selves leave to be Intemperate Drinkers, or to commit Uncleanness, or the like, we break our Kings Laws,
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and so, no doubt, would the tenth have been too, but that the Sin of Covetousness, being a Sin of the heart, falls not within the reach of Human Cognizance.
and so, no doubt, would the tenth have been too, but that the since of Covetousness, being a since of the heart, falls not within the reach of Human Cognizance.
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He that walketh in a perfect way, he shall serve me, &c. For God's sake, what Security can we give of our faithful Adherence to God's Vicegerent in all his Circumstances,
He that walks in a perfect Way, he shall serve me, etc. For God's sake, what Security can we give of our faithful Adherence to God's Vicegerent in all his circumstances,
and renew from time to time in the Lord's Supper? viz. To for sake the Devil and all his Works, the Pomps and Vanities of this wicked World, with all the Sinful desires of the Flesh,
and renew from time to time in the Lord's Supper? viz. To for sake the devil and all his Works, the Pomps and Vanities of this wicked World, with all the Sinful Desires of the Flesh,
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And therefore, as we would have all to conclude, that we Honour the King, let all be satisfyed by our Lives and Conversations, that we Fear God: And let us Abominate such Shameful Hypocrisy,
And Therefore, as we would have all to conclude, that we Honour the King, let all be satisfied by our Lives and Conversations, that we fear God: And let us Abominate such Shameful Hypocrisy,
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I now go back to that which praecedes these, viz. Love the Brotherhood; or Love the Brethrem. Now Men are our Brethren, either in a more large or strict Sense.
I now go back to that which precedes these, viz. Love the Brotherhood; or Love the Brethren. Now Men Are our Brothers, either in a more large or strict Sense.
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and are Members of the Catholick Church, These St. John calls the Brethren. And all the Members of a Particular Church, are Brethren in a stricter sense than that; and in a stricter sense than this (to descend no lower) those Christians are called Brethren, whose places of Birth and Habitation are so near together,
and Are Members of the Catholic Church, These Saint John calls the Brothers. And all the Members of a Particular Church, Are Brothers in a Stricter sense than that; and in a Stricter sense than this (to descend no lower) those Christians Are called Brothers, whose places of Birth and Habitation Are so near together,
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Now, though by the Brotherhood, which in this place we are required to Love, beonly to be understood Christians; because Brotherhood is here distinguisht from all Men; Honour all Men, Love the Brotherhood:
Now, though by the Brotherhood, which in this place we Are required to Love, beonly to be understood Christians; Because Brotherhood is Here distinguished from all Men; Honour all Men, Love the Brotherhood:
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and that, according as Christians are more or less like to Christ, as also according to the more or fewer Relations they stand in to us, 'tis no less evident, they ought to be sharers in the degrees of our Love.
and that, according as Christians Are more or less like to christ, as also according to the more or fewer Relations they stand in to us, it's no less evident, they ought to be sharers in the Degrees of our Love.
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That is, at least, that we love all Universally, as He did, and that in such a degree as to tast Death, the most ignominious and torturing Death, for every Man. And he makes this the great Mark and Character of His true Disciples. By this shall all Men know that ye are my Disciples,
That is, At least, that we love all Universally, as He did, and that in such a degree as to taste Death, the most ignominious and torturing Death, for every Man. And he makes this the great Mark and Character of His true Disciples. By this shall all Men know that you Are my Disciples,
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That they may be United in Love and Affection, have one Heart and one Soul. And the reason for which he desires this, doth mightily recommend this Grace, That they also may be one in us, that the World may believe that thou hast sent me.
That they may be United in Love and Affection, have one Heart and one Soul. And the reason for which he Desires this, does mightily recommend this Grace, That they also may be one in us, that the World may believe that thou hast sent me.
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In which words is implied, that Christians loving one another, would be a great Conviction to the World, of the truth and excellency of the Christian Religion.
In which words is implied, that Christians loving one Another, would be a great Conviction to the World, of the truth and excellency of the Christian Religion.
Though almost ever since the three first Centuries, to our horrible reproach be it spoken, we have given them cause to cry out, Ecce quàm se odio prosequuntur Christiani!
Though almost ever since the three First Centuries, to our horrible reproach be it spoken, we have given them cause to cry out, Ecce quàm se odio prosequuntur Christians!
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But to proceed, our Lord 's Beloved Disciple thought he could never speak highly enough, of this Grace of Love: For he makes it the very Definition of God himself. He tells us, That Love is of God,
But to proceed, our Lord is beloved Disciple Thought he could never speak highly enough, of this Grace of Love: For he makes it the very Definition of God himself. He tells us, That Love is of God,
To gifts of Prophecy and Understanding all Mysteries: To all Faith, even the Faith of Miracles, nay to the greatest Zeal, such a Zeal as will carry a Man, evcn to the Stake. And he sheweth that Charity is so much to be esteemed above all these, that they are none of them worth any thing,
To Gifts of Prophecy and Understanding all Mysteres: To all Faith, even the Faith of Miracles, nay to the greatest Zeal, such a Zeal as will carry a Man, evcn to the Stake. And he shows that Charity is so much to be esteemed above all these, that they Are none of them worth any thing,
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or will avail in the least, without Charity. 1 Cor. 13th. Chap. Much more might be added, to shew what mighty weight is laid upon this duty of loving one another: But it sufficiently appears by this little that hath been said.
or will avail in the least, without Charity. 1 Cor. 13th. Chap. Much more might be added, to show what mighty weight is laid upon this duty of loving one Another: But it sufficiently appears by this little that hath been said.
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than in the beneficialness of Love and Friendship, both to single Persons and Communities. That excellent Heathen Cicero, in his Laelius tells us, That although many do contemn Vertue it self,
than in the beneficialness of Love and Friendship, both to single Persons and Communities. That excellent Heathen Cicero, in his Laelius tells us, That although many do contemn Virtue it self,
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the whole World to a Man, hath the self same opinion of Love and Friendship, That is, of the excellency and the necessity thereof, to the happiness of Mankind.
the Whole World to a Man, hath the self same opinion of Love and Friendship, That is, of the excellency and the necessity thereof, to the happiness of Mankind.
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than by presenting you with some of the most mischievous Effects and Consequents of the contrary Vices, ill Will and Malice, Strife and Emulation, &c. 1. I will mind you of some of those, by which the Community must needs greatly Suffer.
than by presenting you with Some of the most mischievous Effects and Consequents of the contrary Vices, ill Will and Malice, Strife and Emulation, etc. 1. I will mind you of Some of those, by which the Community must needs greatly Suffer.
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One is, Wicked Partiality. What Moses saith of a Gift or Bribe, is every whit as true of illwill, emulation, &c. viz. It blindeth the Eyes of the Wise,
One is, Wicked Partiality. What Moses Says of a Gift or Bribe, is every whit as true of illwill, emulation, etc. viz. It blinds the Eyes of the Wise,
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Nothing is more natural to men, that are at variance and strife, than to Saint all on their own side, and to Reprobate their Adversaries; and when they have so done, no wonder if they see no Sin in those, and deal with these in this World,
Nothing is more natural to men, that Are At variance and strife, than to Faint all on their own side, and to Reprobate their Adversaries; and when they have so done, no wonder if they see no since in those, and deal with these in this World,
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as they wickedly presume, God Almighty will deal with them in the other. And whatsoever Furious People will Own, 'tis too likely that most of them think, that God is a Being like themselves, and saves and damns men, not by fixed and standing Laws,
as they wickedly presume, God Almighty will deal with them in the other. And whatsoever Furious People will Own, it's too likely that most of them think, that God is a Being like themselves, and saves and damns men, not by fixed and standing Laws,
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Again, when this ill Will, Emulation and Strife, &c. come to be between great Numbers, they have a most mischievous Influence upon the Government. Nothing makes men so ungovernable. And therefore, Traiterous, Heady and High-minded, do well follow, False Accusers, Incontinent, Fierce, 2 Tim. 3. 3. It is not possible that the Government should carry it, with such an Even and Steady hand,
Again, when this ill Will, Emulation and Strife, etc. come to be between great Numbers, they have a most mischievous Influence upon the Government. Nothing makes men so ungovernable. And Therefore, Traitorous, Heady and High-minded, do well follow, False Accusers, Incontinent, Fierce, 2 Tim. 3. 3. It is not possible that the Government should carry it, with such an Even and Steady hand,
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especially if they perceive them, to be one jot more in their favour than themselves. And I think they are far more apt to take this heighnously at their Governours hands,
especially if they perceive them, to be one jot more in their favour than themselves. And I think they Are Far more apt to take this heighnously At their Governors hands,
Now when once offence is taken at the Government, whilst People are so generally acted by Interest, much more than by Principles of Religion and Conscience, I need not say that the Government can be no longer secure from open Violence,
Now when once offence is taken At the Government, while People Are so generally acted by Interest, much more than by Principles of Religion and Conscience, I need not say that the Government can be no longer secure from open Violence,
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I add also, that by this means they become great Sufferers in their Fortunes, and Abundance Break and run-out of all, and bring themselves and Families, to a Morsel of Bread.
I add also, that by this means they become great Sufferers in their Fortune's, and Abundance Break and runout of all, and bring themselves and Families, to a Morsel of Bred.
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And lastly, Strife and Variance, if not timely abandoned, brings upon that Kingdom, City or other Society, utter Ruin and Desolation. This our Lord Himself hath told us, Mat. 12. 25. Every Kingdom divided against it self, is brought to dosolation;
And lastly, Strife and Variance, if not timely abandoned, brings upon that Kingdom, city or other Society, utter Ruin and Desolation. This our Lord Himself hath told us, Mathew 12. 25. Every Kingdom divided against it self, is brought to dosolation;
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and as great pleasure as they take, in imbittering Mens Spirits towards one another. There are innumerable instances of the truth of that saying of our Blessed Lord;
and as great pleasure as they take, in embittering Men's Spirits towards one Another. There Are innumerable instances of the truth of that saying of our Blessed Lord;
The horrible Feuds that were in Jerusalem, did the Romans business to their hands, and brought them under a Fatal Necessity, of a total Destruction and Desolation. Again,
The horrible Feuds that were in Jerusalem, did the Romans business to their hands, and brought them under a Fatal Necessity, of a total Destruction and Desolation. Again,
2. As the Community must needs Suffer thus by the means of those Vices that are Opposite to Love, so are they the heaviest Plague to those Particular Persons, in whom they reign, that can befal them.
2. As the Community must needs Suffer thus by the means of those Vices that Are Opposite to Love, so Are they the Heaviest Plague to those Particular Persons, in whom they Reign, that can befall them.
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They give not so much trouble and vexation to others, but that they give more to those men themselves, who entertain and gratify these Lusts. All corrupt Appetites whatsoever are of a Tormenting nature,
They give not so much trouble and vexation to Others, but that they give more to those men themselves, who entertain and gratify these Lusts. All corrupt Appetites whatsoever Are of a Tormenting nature,
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but 'tis most especially true of them in whom the Spirit of ill will is found, that They are like the troubled Sea which cannot rest, whose waters cast up Mire and Dirt.
but it's most especially true of them in whom the Spirit of ill will is found, that They Are like the troubled Sea which cannot rest, whose waters cast up Mire and Dirt.
This, farthermore, is the true Spirit, and Temper of the Devil. S. James saith, Chap. 3. 15. If ye have bitter Envying and Strife in your hearts, Glory not and Lye not against the Truth;
This, farthermore, is the true Spirit, and Temper of the devil. S. James Says, Chap. 3. 15. If you have bitter Envying and Strife in your hearts, Glory not and Lie not against the Truth;
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The Pharisees who were acted by this Spirit, our Saviour calls the Devil's Children. Ye are, saith he, of your Father the Devil, and the Works of your Father, ye will do;
The Pharisees who were acted by this Spirit, our Saviour calls the Devil's Children. You Are, Says he, of your Father the devil, and the Works of your Father, you will do;
Or the man who is guilty of this instance of Unrighteousness, Hating his Brother, is in a more especial manner the Child of the Devil. No man doth Resemble him so exactly, as doth this man.
Or the man who is guilty of this instance of Unrighteousness, Hating his Brother, is in a more especial manner the Child of the devil. No man does Resemble him so exactly, as does this man.
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as if he were his Natural Off-spring, and Begotten of the Devil. Consequently, This Spirit and Temper sets us at the greatest distance imaginable from God;
as if he were his Natural Offspring, and Begotten of the devil. Consequently, This Spirit and Temper sets us At the greatest distance imaginable from God;
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and completely qualifies them, for the Place called Hell, and the Company thereof, and for the worst of Company there, the Devil and his Angels, for whom Hell was originally prepared.
and completely Qualifies them, for the Place called Hell, and the Company thereof, and for the worst of Company there, the devil and his Angels, for whom Hell was originally prepared.
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A Soul destitute of Love, and fraught with the Contrary Qualities, when it goes out of this Body, will be prest down by them into the bottomless Pit:
A Soul destitute of Love, and fraught with the Contrary Qualities, when it Goes out of this Body, will be pressed down by them into the bottomless Pit:
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As also that we make it the Chief Business of our Lives, to get our selves intirely possessed, of the Godlike Spirit of Love; of that Wisdom which is from above, which is first Pure,
As also that we make it the Chief Business of our Lives, to get our selves entirely possessed, of the Godlike Spirit of Love; of that Wisdom which is from above, which is First Pure,
But it may be Objected, are we obliged to be United in Love and Friendship, with those who are Enemies to all Unity; who do all they can to Encourage Faction and Sedition in the State, and Schism in the Church; and are Enemies both to our Ecclesiastical and Civil Government? Hereto I Answer,
But it may be Objected, Are we obliged to be United in Love and Friendship, with those who Are Enemies to all Unity; who do all they can to Encourage Faction and Sedition in the State, and Schism in the Church; and Are Enemies both to our Ecclesiastical and Civil Government? Hereto I Answer,
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All true Love and Unity hath its foundation (as I shewed true Loyalty hath) in the Fear of God: And where that is (as I shewed too) there will be Submission to the Higher Powers.
All true Love and Unity hath its Foundation (as I showed true Loyalty hath) in the fear of God: And where that is (as I showed too) there will be Submission to the Higher Powers.
2. That there is a twofold Love, a Love of Complacency, and of mere Good-will. Now as to the love of Complacency, that cannot be between Persons of unlike Spirits and Tempers;
2. That there is a twofold Love, a Love of Complacency, and of mere Goodwill. Now as to the love of Complacency, that cannot be between Persons of unlike Spirits and Tempers;
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if he could. But then we ought still to retain the love of good-will for such; we ought in this sense to love their Persons, whilst we hate their Principles and Practices. And we ought to express our goodwill to their Persons by pitying them,
if he could. But then we ought still to retain the love of goodwill for such; we ought in this sense to love their Persons, while we hate their Principles and Practices. And we ought to express our goodwill to their Persons by pitying them,
And when there is a necessity of exercising Severity, it should never proceed from a Principle of Revenge; but the design thereof ought always to be, the Preservation of the Government, and the Reformation too of the Offenders, when their punishment is not Capital. So that in no case whatsoever Malice and Revenge, Wrath and Fury may take place among us.
And when there is a necessity of exercising Severity, it should never proceed from a Principle of Revenge; but the Design thereof ought always to be, the Preservation of the Government, and the Reformation too of the Offenders, when their punishment is not Capital. So that in no case whatsoever Malice and Revenge, Wrath and Fury may take place among us.
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And now, my Honoured and Dear Country-men, God Almighty grant, that this our happy Meeting, may contribute towards the promoting and encrease of Love among us:
And now, my Honoured and Dear Countrymen, God Almighty grant, that this our happy Meeting, may contribute towards the promoting and increase of Love among us:
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And fully answer the Designs thereof expressed in the Tickets, viz. Mutual Society and Charity. And it is my humble request to you, that this our first Feast, after a long discontinuance, may give a noble Example to all succeedings ones, of forwardness to this great work of Charity, The putting out to Apprentice poor Children of our Country;
And Fully answer the Designs thereof expressed in the Tickets, viz. Mutual Society and Charity. And it is my humble request to you, that this our First Feast, After a long discontinuance, may give a noble Exampl to all succeedings ones, of forwardness to this great work of Charity, The putting out to Apprentice poor Children of our Country;
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And farther, God Almighty grant, that no other strife, no other Emulation, may ever be discerned in Our Brotherhood, than these most highly Praise-worthy ones, viz. Who of us shall give the best demonstration to the world, of his Fearing God and Honouring our King (or of Honouring our King, from the true principle of Fearing God) and of sincere Zeal for the interest of the Government.
And farther, God Almighty grant, that no other strife, no other Emulation, may ever be discerned in Our Brotherhood, than these most highly Praiseworthy ones, viz. Who of us shall give the best demonstration to the world, of his Fearing God and Honouring our King (or of Honouring our King, from the true principle of Fearing God) and of sincere Zeal for the Interest of the Government.
and Fanaticism, under all forms, on the other. And who of us shall most hate medling with either of those Extremes, who would fain change our Government, whether Civil or Ecclesiastical.
and Fanaticism, under all forms, on the other. And who of us shall most hate meddling with either of those Extremes, who would fain change our Government, whither Civil or Ecclesiastical.
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We have a Country, I think, take it altogether, not inferiour (to speak modestly) to any one in England, both for Riches and Pleasure; and a Country that is Honoured with Inhabitants of Great worth and Great Quality, equally with most in England. She hath indeed but a few of the Nobility, but, among these, She can boast of one Family of the very Highest Rank of Nobles.
We have a Country, I think, take it altogether, not inferior (to speak modestly) to any one in England, both for Riches and Pleasure; and a Country that is Honoured with Inhabitants of Great worth and Great Quality, equally with most in England. She hath indeed but a few of the Nobilt, but, among these, She can boast of one Family of the very Highest Rank of Nobles.
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And I can't but take notice farther, of the Honour which some would have to be done our Country, by an Antient Proverb, the like to which, no other place I ever heard of can lay claim to, except Heaven it self:
And I can't but take notice farther, of the Honour which Some would have to be done our Country, by an Ancient Proverb, the like to which, no other place I ever herd of can lay claim to, except Heaven it self:
Our Country's so abounding heretofore with Religious Houses, hath been thought (as Dr. Fuller, and others say) to be the occasion of this Proverb. But though those Houses have been long gone (which we have no cause to be sorry for,
Our Country's so abounding heretofore with Religious Houses, hath been Thought (as Dr. Fuller, and Others say) to be the occasion of this Proverb. But though those Houses have been long gone (which we have no cause to be sorry for,
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except their Religion were better than it was) I could be content we might never lose our Proverb; on condition that it may never for the future be prophanely used, as alass now it is;
except their Religion were better than it was) I could be content we might never loose our Proverb; on condition that it may never for the future be profanely used, as alas now it is;
Then there may be a defence made for such a Proverb as this: For though God be every where, yet is He most especially, and peculiarly, present there where Love reigneth:
Then there may be a defence made for such a Proverb as this: For though God be every where, yet is He most especially, and peculiarly, present there where Love Reigneth:
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