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1 Thess. 4. Ver. II. — And to do your own business.
1 Thess 4. Ver. II — And to do your own business.
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THE whole Verse, whereof these words are a part, is an Exhortation to the study of Two Lessons;
THE Whole Verse, whereof these words Are a part, is an Exhortation to the study of Two Lessons;
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One for Quiet, the other for Business: That ye study to be quiet, and to do your own business.
One for Quiet, the other for Business: That you study to be quiet, and to do your own business.
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Of the former, the last time I had the honor to be called to this Service, we treated particularly;
Of the former, the last time I had the honour to be called to this Service, we treated particularly;
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and it was a point well worthy our care and study.
and it was a point well worthy our care and study.
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But the Lesson we are now to learn, seems not much to deserve or need it.
But the lesson we Are now to Learn, seems not much to deserve or need it.
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I have not (I confess) sought far for a Text, but took that which came next to hand.
I have not (I confess) sought Far for a Text, but took that which Come next to hand.
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Nor doth the Text put you to seek far what you are to do; It is but your own business.
Nor does the Text put you to seek Far what you Are to do; It is but your own business.
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In both respects it may be thought unfit for this Audience, which is not of that quality to be entertained with no better Provision than what comes next to hand;
In both respects it may be Thought unfit for this Audience, which is not of that quality to be entertained with no better Provision than what comes next to hand;
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and especially, if that should prove plain and homely, as this is, To do our own business;
and especially, if that should prove plain and homely, as this is, To do our own business;
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and as it follows, To work with our own hands: This is but a kind of Mechanical Doctrine;
and as it follows, To work with our own hands: This is but a kind of Mechanical Doctrine;
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and what should that do here in Court? Not to leave my self and the Text under this prejudice;
and what should that doe Here in Court? Not to leave my self and the Text under this prejudice;
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That I sought no farther for it, was not of easiness or neglect, but Choice;
That I sought no farther for it, was not of easiness or neglect, but Choice;
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Because I found it not only in conjunction and company with the excellent Study of Quiet, to which any kind of retainer at large might deserve respect;
Because I found it not only in conjunction and company with the excellent Study of Quiet, to which any kind of retainer At large might deserve respect;
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but also, Because I saw it set by the Apostle, in a place of near and intimate relation, a Principle and Foundation to it.
but also, Because I saw it Set by the Apostle, in a place of near and intimate Relation, a Principle and Foundation to it.
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The next way to be quiet abroad, is to be busie at home. And though it be but plain Doctrine, 'tis never the worse for that use;
The next Way to be quiet abroad, is to be busy At home. And though it be but plain Doctrine, it's never the Worse for that use;
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for Foundations are best, when plainest.
for Foundations Are best, when Plainest.
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It is noted as a cause why men make little proficiency in Arts and Sciences, that the Principles and Elements are not so well studied as they should be.
It is noted as a cause why men make little proficiency in Arts and Sciences, that the Principles and Elements Are not so well studied as they should be.
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And the reason why they fall under that neglect, is, Because none of the great things which the Art it self promises, are seen in the Principles at first.
And the reason why they fallen under that neglect, is, Because none of the great things which the Art it self promises, Are seen in the Principles At First.
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And therefore Quintilian, that the Schollars of his Art might not be discouraged with the meanness of his First Elements, tells them, that Latent Fundamenta, conspiciuntur aedificia;
And Therefore Quintilian, that the Scholars of his Art might not be discouraged with the meanness of his First Elements, tells them, that Latent Fundamenta, conspiciuntur aedificia;
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there is little to be seen in the Foundation, that lies hid under ground; all the beauty and luster is in the Superstruction.
there is little to be seen in the Foundation, that lies hid under ground; all the beauty and luster is in the Superstruction.
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This doing our own business, NONLATINALPHABET is a practical principle, whereupon depends much of the business of our whole lives,
This doing our own business, is a practical principle, whereupon depends much of the business of our Whole lives,
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and so hath the fate of other foundations, to be little seen and regarded;
and so hath the fate of other foundations, to be little seen and regarded;
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It lies low under ground, and we overlook it, as a thing not worthy any mans thought or care.
It lies low under ground, and we overlook it, as a thing not worthy any men Thought or care.
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But to give it the due, we must not look upon what it is in Sight, but what it is in vertue; a Principle and Foundation whereupon is built that, which is the desire of all good men, the publike peace and quiet of the Church and Kingdom.
But to give it the due, we must not look upon what it is in Sighed, but what it is in virtue; a Principle and Foundation whereupon is built that, which is the desire of all good men, the public peace and quiet of the Church and Kingdom.
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And then we may allow it to be good Doctrine which hath so good a Use.
And then we may allow it to be good Doctrine which hath so good a Use.
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It is a good tree that brings forth good fruit. But then you will say, It must be in season too.
It is a good tree that brings forth good fruit. But then you will say, It must be in season too.
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Now the wise man tells us, There is a time for war, as well as a time for peace.
Now the wise man tells us, There is a time for war, as well as a time for peace.
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And can it then be seasonable again and again thus to importune the study of such things as make for peace, at a time when we are all, And can it then be seasonable again and again thus to importune the study of such things as make for peace, At a time when we Are all,
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and have cause to be in preparation for war? Indeed if it were such a peace,
and have cause to be in preparation for war? Indeed if it were such a peace,
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as would weaken the hands of any in the pursuit of that Just, Necessary and Royal Expedition, it were a most unseasonable Solecism:
as would weaken the hands of any in the pursuit of that Just, Necessary and Royal Expedition, it were a most unseasonable Solecism:
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But we must know, As there is a War that makes for Peace, so there is a Peace that makes for War. Unity among our selves, binds us close together;
But we must know, As there is a War that makes for Peace, so there is a Peace that makes for War. Unity among our selves, binds us close together;
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we are the stronger for it. Vis unita fortior; in divisions and discord, strength is distracted and scattered; Dum singuli pugnant, omnes vincuntur.
we Are the Stronger for it. Vis unita fortior; in divisions and discord, strength is distracted and scattered; Dum Singuli pugnant, omnes vincuntur.
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Domestick Peace then, though it comes not out of the Artillery, is good Amunition for Warr:
Domestic Peace then, though it comes not out of the artillery, is good Ammunition for War:
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And it falls in well too, with the express Letter and Doctrine of the Text, It is our own business.
And it falls in well too, with the express letter and Doctrine of the Text, It is our own business.
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As it is the proper business of a King to protect His Subjects from the Insolencies and Injuries of proud insulting Neighbours;
As it is the proper business of a King to Pact His Subject's from the Insolences and Injuries of proud insulting Neighbours;
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so it is the business of every good Subject too, to assist Him in it with their Lives and Fortunes.
so it is the business of every good Subject too, to assist Him in it with their Lives and Fortune's.
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Whether therefore we seek for Peace at home, or have cause of War abroad, the duty of the Text is for us.
Whither Therefore we seek for Peace At home, or have cause of War abroad, the duty of the Text is for us.
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We are doing our own business. But though it be a good Foundation to build on every way;
We Are doing our own business. But though it be a good Foundation to built on every Way;
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yet, except the Lord build the house, their labour is but lost that build.
yet, except the Lord built the house, their labour is but lost that built.
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Let us therefore before we go farther in the work, go to him for a blessing upon it, &c. That ye study to do your own business.
Let us Therefore before we go farther in the work, go to him for a blessing upon it, etc. That you study to do your own business.
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I Take in the word (study,) being forc'd by the necessary construction of Grammar and Reason.
I Take in the word (study,) being forced by the necessary construction of Grammar and Reason.
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For an object without an act, imports nothing: to do our own business, may be as well a fault, as a duty;
For an Object without an act, imports nothing: to do our own business, may be as well a fault, as a duty;
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but if study be taken in, the sense is certain and perfect, it is that wherein we shall do well to imploy our study.
but if study be taken in, the sense is certain and perfect, it is that wherein we shall do well to employ our study.
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As we are to study to be quiet, so we are to study also to do our own business.
As we Are to study to be quiet, so we Are to study also to do our own business.
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The words will bear two senses;
The words will bear two Senses;
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as there are two sorts of offenders about business, nihil agentes, and aliud agentes, And in the words of the Apostle, NONLATINALPHABET,
as there Are two sorts of offenders about business, nihil agents, and Aliud agents, And in the words of the Apostle,,
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and NONLATINALPHABET, the idle that work not at all, and the busie-bodies; so we translate NONLATINALPHABET:
and, the idle that work not At all, and the busybodies; so we translate:
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The Text will reach them both, for either it sets every one awork, to find himself some business,
The Text will reach them both, for either it sets every one awork, to find himself Some business,
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or it restrains and confines him to that which is his own.
or it restrains and confines him to that which is his own.
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The former against Idleness, is a good lesson, that, to awaken the lazy sluggard out of his dead sleep;
The former against Idleness, is a good Lesson, that, to awaken the lazy sluggard out of his dead sleep;
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for, they are, as St. Paul speaks of his idle wanton widows, dead while they live. There is no more life in an idle man,
for, they Are, as Saint Paul speaks of his idle wanton Widows, dead while they live. There is no more life in an idle man,
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then in an Idol-god, that hath eyes and see not, ears and hear not;
then in an Idol-god, that hath eyes and see not, ears and hear not;
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but the other sense seems to agree better with the scope of the place, and will afford work enough for this time;
but the other sense seems to agree better with the scope of the place, and will afford work enough for this time;
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the Apostle seems to have observed some among them too much busied in matters that brought trouble and disquiet to themselves and others;
the Apostle seems to have observed Some among them too much busied in matters that brought trouble and disquiet to themselves and Others;
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for remedie whereof he enjoins them to look to their own business.
for remedy whereof he enjoins them to look to their own business.
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But how their own? For it may be a fault, and a great one too,
But how their own? For it may be a fault, and a great one too,
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so to do our own business, as not to regard what becomes of others; that if our own turns be serv'd, and we get, no matter who loses.
so to do our own business, as not to regard what becomes of Others; that if our own turns be served, and we get, no matter who loses.
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This is deservedly forbidden by our Apostle himself to the Philippians, chap. 2. ver. 4. Look not every man on his own things,
This is deservedly forbidden by our Apostle himself to the Philippians, chap. 2. ver. 4. Look not every man on his own things,
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but every man also on the things of others. but every man also on the things of Others.
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And in the 21. v. complains of it too, that every one seeks his own, and not the things which are Jesus Christs. But our own here,
And in the 21. v. complains of it too, that every one seeks his own, and not the things which Are jesus Christ. But our own Here,
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and our own there, are two different things:
and our own there, Are two different things:
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That which he blames there, is our own of interest; there may be too much of our own in that:
That which he blames there, is our own of Interest; there may be too much of our own in that:
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but that which he commands here, is our own of duty and office.
but that which he commands Here, is our own of duty and office.
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In this it must be so much our own, that it must be none but our own.
In this it must be so much our own, that it must be none but our own.
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Having reduced the words to their proper genuine sense, in this lesson there will fall to be learned these particulars.
Having reduced the words to their proper genuine sense, in this Lesson there will fallen to be learned these particulars.
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1. That, there is and ought to be a propriety in business;
1. That, there is and ought to be a propriety in business;
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that to every one there belongs something that he may properly call his own. 2. The Obligation of Duty and Religion, to confine himself to that which is his own. 3. The Operation it hath had in the World upon our Quiet or Disquiet. 4. From these is inferr'd a Necessity to Study it;
that to every one there belongs something that he may properly call his own. 2. The Obligation of Duty and Religion, to confine himself to that which is his own. 3. The Operation it hath had in the World upon our Quiet or Disquiet. 4. From these is inferred a Necessity to Study it;
cst p-acp d pi pc-acp vvz pi cst pns31 vmb av-j vvi po31 d. crd dt n1 pp-f n1 cc n1, pc-acp vvi px31 p-acp d r-crq vbz po31 d. crd dt n1 pn31 vhz vhn p-acp dt n1 p-acp po12 n1 cc n-jn. crd p-acp d vbz vvn dt n1 pc-acp vvi pn31;
(3) introduction (DIV2)
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That ye study to do your own business. That you study to do your own business.
cst pn22 vvb pc-acp vdi po22 d n1.
(3) introduction (DIV2)
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I. First, That there is a Propriety in Business. This must be laid for a ground;
I. First, That there is a Propriety in Business. This must be laid for a ground;
np1 ord, cst pc-acp vbz dt n1 p-acp n1. d vmb vbi vvn p-acp dt n1;
(4) lesson (DIV2)
11
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all the rest else will fall to nothing. It will be no Religion to keep it; no Sin to break it; no need to Study it.
all the rest Else will fallen to nothing. It will be no Religion to keep it; no since to break it; no need to Study it.
d dt n1 av vmb vvi p-acp pix. pn31 vmb vbi dx n1 pc-acp vvi pn31; dx n1 pc-acp vvi pn31; dx n1 pc-acp vvi pn31.
(4) lesson (DIV2)
12
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That which S. Paul spake of the Doctrine of the Gospel in general at Ephesus, A great door,
That which S. Paul spoke of the Doctrine of the Gospel in general At Ephesus, A great door,
cst r-crq n1 np1 vvd pp-f dt n1 pp-f dt n1 p-acp n1 p-acp np1, dt j n1,
(4) lesson (DIV2)
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and effectual was opened to him, and there were many Adversaries; and effectual was opened to him, and there were many Adversaries;
cc j vbds vvn p-acp pno31, cc a-acp vbdr d n2;
(4) lesson (DIV2)
13
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is true also of this particular Doctrine of Propriety, It is a door open to all wise and sober men; yet it hath many Adversaries. is true also of this particular Doctrine of Propriety, It is a door open to all wise and Sobrium men; yet it hath many Adversaries.
vbz j av pp-f d j n1 pp-f n1, pn31 vbz dt n1 j p-acp d j cc j n2; av pn31 vhz d n2.
(4) lesson (DIV2)
13
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There is a busie humour in the world, to lay all common; and it is grown to be a Sect of Religion; yea, more than one;
There is a busy humour in the world, to lay all Common; and it is grown to be a Sect of Religion; yea, more than one;
pc-acp vbz dt j n1 p-acp dt n1, p-acp vvb d j; cc pn31 vbz vvn pc-acp vbi dt n1 pp-f n1; uh, av-dc cs crd;
(4) lesson (DIV2)
14
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as many as there are kinds of Propriety, so many Sects endeavour to fling down the Inclosures.
as many as there Are Kinds of Propriety, so many Sects endeavour to fling down the Enclosures.
c-acp d c-acp pc-acp vbr n2 pp-f n1, av d n2 vvb pc-acp vvi a-acp dt n2.
(4) lesson (DIV2)
14
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As first, There is a Propriety in Goods and Possessions;
As First, There is a Propriety in Goods and Possessions;
p-acp ord, pc-acp vbz dt n1 p-acp n2-j cc n2;
(4) lesson (DIV2)
15
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and against this, there rises a Sect of Levellers, who tell us from the Psalmist, The Heavens are the Lords;
and against this, there rises a Sect of Levellers, who tell us from the Psalmist, The Heavens Are the lords;
cc p-acp d, a-acp vvz dt n1 pp-f n2, r-crq vvb pno12 p-acp dt n1, dt n2 vbr dt n2;
(4) lesson (DIV2)
15
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but the Earth hath he given to the Children of men: but the Earth hath he given to the Children of men:
cc-acp dt n1 vhz pns31 vvn p-acp dt n2 pp-f n2:
(4) lesson (DIV2)
15
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That to which every man hath a Right by the Gift of God, the Pride and Covetousness of a few have engross'd, and made their own. That to which every man hath a Right by the Gift of God, the Pride and Covetousness of a few have engrossed, and made their own.
cst p-acp r-crq d n1 vhz dt j-jn p-acp dt n1 pp-f np1, dt n1 cc n1 pp-f dt d vhb vvn, cc vvd po32 d.
(4) lesson (DIV2)
15
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There is a Right and Propriety of Respect and Honour due to some above others.
There is a Right and Propriety of Respect and Honour due to Some above Others.
pc-acp vbz dt j-jn cc n1 pp-f n1 cc n1 j-jn p-acp d p-acp n2-jn.
(4) lesson (DIV2)
16
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Against this arises another Sect of Levellers they call Quakers, who refuse to give Honour to whom Honour belongs:
Against this arises Another Sect of Levellers they call Quakers, who refuse to give Honour to whom Honour belongs:
p-acp d vvz j-jn n1 pp-f n2 pns32 vvb np1, r-crq vvb pc-acp vvi n1 p-acp ro-crq n1 vvz:
(4) lesson (DIV2)
16
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Though this looks like a Religion against good Manners only, or were but some Quarrel with the Grammarians against proper Names;
Though this looks like a Religion against good Manners only, or were but Some Quarrel with the Grammarians against proper Names;
cs d n2 av-j dt n1 p-acp j n2 av-j, cc vbdr p-acp d vvb p-acp dt n2 p-acp j n2;
(4) lesson (DIV2)
16
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the Mischief of it lies deeper, and is of the spirit of Anabaptism, who oppose the very Powers and Dignities themselves, which they despise in their Titles;
the Mischief of it lies Deeper, and is of the Spirit of Anabaptism, who oppose the very Powers and Dignities themselves, which they despise in their Titles;
dt n1 pp-f pn31 vvz avc-jn, cc vbz pp-f dt n1 pp-f n1, r-crq vvb dt j n2 cc n2 px32, r-crq pns32 vvb p-acp po32 n2;
(4) lesson (DIV2)
16
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for they cannot be so foolish, though simple enough, as to make a Religion of Names only.
for they cannot be so foolish, though simple enough, as to make a Religion of Names only.
c-acp pns32 vmbx vbi av j, cs j av-d, c-acp pc-acp vvi dt n1 pp-f n2 av-j.
(4) lesson (DIV2)
16
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These are dangerous Sects of Levellers both; but they lie not in our way.
These Are dangerous Sects of Levellers both; but they lie not in our Way.
d vbr j n2 pp-f n2 av-d; cc-acp pns32 vvb xx p-acp po12 n1.
(4) lesson (DIV2)
16
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The Text toucheth only Levellers of Business, who think they are not to be barr'd the liberty of doing any thing that is good;
The Text touches only Levellers of Business, who think they Are not to be barred the liberty of doing any thing that is good;
dt n1 vvz j n2 pp-f n1, r-crq vvb pns32 vbr xx pc-acp vbi vvn dt n1 pp-f vdg d n1 cst vbz j;
(4) lesson (DIV2)
16
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bonum quo communius eò melius, and ought not to be impropriate to any.bonum quo Communius eò Better, and ought not to be impropriate to any.
fw-la fw-la fw-la fw-la fw-la, cc vmd xx pc-acp vbi j p-acp d.
(4) lesson (DIV2)
16
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But that there is a Title and Propriety in some to business, wherein it is not permitted to every one to interpose, a necessity in Nature requires.
But that there is a Title and Propriety in Some to business, wherein it is not permitted to every one to interpose, a necessity in Nature requires.
p-acp cst pc-acp vbz dt n1 cc n1 p-acp d p-acp n1, c-crq pn31 vbz xx vvn p-acp d pi pc-acp vvi, dt n1 p-acp n1 vvz.
(4) lesson (DIV2)
16
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The World is replenished with infinite variety of things, and a great deal of work is to be done to make them useful and serviceable to us.
The World is replenished with infinite variety of things, and a great deal of work is to be done to make them useful and serviceable to us.
dt n1 vbz vvn p-acp j n1 pp-f n2, cc dt j n1 pp-f n1 vbz pc-acp vbi vdn pc-acp vvi pno32 j cc j p-acp pno12.
(4) lesson (DIV2)
16
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Now it is not possible for every one to do all, and hardly all, in any one thing, to gain the full use and benefit of it.
Now it is not possible for every one to do all, and hardly all, in any one thing, to gain the full use and benefit of it.
av pn31 vbz xx j p-acp d pi pc-acp vdi d, cc av d, p-acp d crd n1, pc-acp vvi dt j n1 cc n1 pp-f pn31.
(4) lesson (DIV2)
16
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But when the works are distributed severally to some, the benefit may redound to all.
But when the works Are distributed severally to Some, the benefit may redound to all.
p-acp c-crq dt n2 vbr vvn av-j p-acp d, dt n1 vmb vvi p-acp d.
(4) lesson (DIV2)
16
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All the business of the world refers either to a Spiritual End, the good of the soul;
All the business of the world refers either to a Spiritual End, the good of the soul;
d dt n1 pp-f dt n1 vvz d p-acp dt j vvb, dt j pp-f dt n1;
(4) lesson (DIV2)
17
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or to a Temporal and Civil, our well-being while we live here upon earth: And to both these Ends God hath appointed and assigned particular persons;
or to a Temporal and Civil, our well-being while we live Here upon earth: And to both these Ends God hath appointed and assigned particular Persons;
cc p-acp dt j cc j, po12 n1 cs pns12 vvb av p-acp n1: cc p-acp d d n2 np1 vhz vvn cc vvn j n2;
(4) lesson (DIV2)
17
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he did not leave them in common. In the Temporal there is private business and publike.
he did not leave them in Common. In the Temporal there is private business and public.
pns31 vdd xx vvi pno32 p-acp j. p-acp dt j pc-acp vbz j n1 cc j.
(4) lesson (DIV2)
17
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For private use, as in Families, there is the business of the Husband and Wife, the Parent and Children, the Master and Servants:
For private use, as in Families, there is the business of the Husband and Wife, the Parent and Children, the Master and Servants:
p-acp j n1, c-acp p-acp n2, pc-acp vbz dt n1 pp-f dt n1 cc n1, dt n1 cc n2, dt n1 cc n2:
(4) lesson (DIV2)
17
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And out of Families, for private use likewise, there is the business of Physicians and Advocates, Husbandmen, Merchants and Mariners, Mechanicks and Labourers;
And out of Families, for private use likewise, there is the business of Physicians and Advocates, Husbandmen, Merchant's and Mariners, Mechanics and Labourers;
cc av pp-f n2, p-acp j n1 av, pc-acp vbz dt n1 pp-f n2 cc n2, n2, n2 cc n2, n2 cc n2;
(4) lesson (DIV2)
17
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and all these are of private nature, though of common benefit.
and all these Are of private nature, though of Common benefit.
cc d d vbr pp-f j n1, c-acp pp-f j n1.
(4) lesson (DIV2)
17
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Then is there the publike business, by which all these are ordered and governed, and they are by S. Peter distinguished to our hands,
Then is there the public business, by which all these Are ordered and governed, and they Are by S. Peter distinguished to our hands,
av vbz pc-acp dt j n1, p-acp r-crq d d vbr vvn cc vvn, cc pns32 vbr p-acp n1 np1 vvn p-acp po12 n2,
(4) lesson (DIV2)
17
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as that of the King as Supreme, and of Governors sent by him; and they are Magistrates and Judges for Peace.
as that of the King as Supreme, and of Governors sent by him; and they Are Magistrates and Judges for Peace.
c-acp d pp-f dt n1 p-acp j, cc pp-f n2 vvn p-acp pno31; cc pns32 vbr n2 cc n2 p-acp n1.
(4) lesson (DIV2)
17
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Captains and Commanders for War. And besides these, there is the business of Ministers and Assistants to the Supreme Power, Counsellors, Lawyers, Officers and Servants;
Captains and Commanders for War. And beside these, there is the business of Ministers and Assistants to the Supreme Power, Counsellors, Lawyers, Officers and Servants;
ng1 cc n2 p-acp n1 cc p-acp d, pc-acp vbz dt n1 pp-f n2 cc n2 p-acp dt j n1, n2, n2, n2 cc n2;
(4) lesson (DIV2)
17
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and all these are for that temporal end. And for the Spiritual, whose business refers to the soul, there is likewise a Propriety;
and all these Are for that temporal end. And for the Spiritual, whose business refers to the soul, there is likewise a Propriety;
cc d d vbr p-acp d j n1. cc p-acp dt j, rg-crq n1 vvz p-acp dt n1, pc-acp vbz av dt n1;
(4) lesson (DIV2)
17
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as in Bishops to Ordain, Institute and Order the rest of the Clergy specially, and of the whole Diocess occasionally,
as in Bishops to Ordain, Institute and Order the rest of the Clergy specially, and of the Whole Diocese occasionally,
c-acp p-acp n2 p-acp vvb, vvb cc vvb dt n1 pp-f dt n1 av-j, cc pp-f dt j-jn n1 av-j,
(4) lesson (DIV2)
18
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as the necessity of it shall require.
as the necessity of it shall require.
c-acp dt n1 pp-f pn31 vmb vvi.
(4) lesson (DIV2)
18
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Then is there the business of the Presbyters, in the several parts of the Diocess, in a more particular and immediate Cure and Charge, to be directed by, and accountable to the Bishop.
Then is there the business of the Presbyters, in the several parts of the Diocese, in a more particular and immediate Cure and Charge, to be directed by, and accountable to the Bishop.
av vbz pc-acp dt n1 pp-f dt n2, p-acp dt j n2 pp-f dt n1, p-acp dt av-dc j cc j vvb cc vvb, pc-acp vbi vvn p-acp, cc j p-acp dt n1.
(4) lesson (DIV2)
18
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There be others Diaconal and Ministerial to both. And all together, Temporal and Spiritual, as several Members, make one Body;
There be Others Diaconal and Ministerial to both. And all together, Temporal and Spiritual, as several Members, make one Body;
pc-acp vbb n2-jn j cc j p-acp d. cc d av, j cc j, c-acp j n2, vvb crd n1;
(4) lesson (DIV2)
18
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and every Member, saith the Apostle, hath not the same office, Rom. 12.4. God divided his Gifts to every one severally as he will, 1 Cor. 12.11. he did not scatter them in common, but divide them, and all hold in severalty.and every Member, Says the Apostle, hath not the same office, Rom. 12.4. God divided his Gifts to every one severally as he will, 1 Cor. 12.11. he did not scatter them in Common, but divide them, and all hold in severalty.
cc d n1, vvz dt n1, vhz xx dt d n1, np1 crd. np1 vvd po31 n2 p-acp d pi av-j a-acp pns31 vmb, crd np1 crd. pns31 vdd xx vvi pno32 p-acp j, cc-acp vvb pno32, cc d vvb p-acp n1.
(4) lesson (DIV2)
18
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And as that Severance and Propriety stands upon good Authority; so Authority was, no doubt, induc't upon reason of Profit and Interest.
And as that Severance and Propriety Stands upon good authority; so authority was, no doubt, induced upon reason of Profit and Interest.
cc p-acp d n1 cc n1 vvz p-acp j n1; av n1 vbds, dx n1, vvn p-acp n1 pp-f n1 cc n1.
(4) lesson (DIV2)
19
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It conduceth more to the common good, than Community it self could.
It conduceth more to the Common good, than Community it self could.
pn31 vvz av-dc p-acp dt j j, cs n1 pn31 n1 vmd.
(4) lesson (DIV2)
19
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First, It brings Order into the common business of the world, and that takes away confusion, which never did any thing well.
First, It brings Order into the Common business of the world, and that Takes away confusion, which never did any thing well.
ord, pn31 vvz n1 p-acp dt j n1 pp-f dt n1, cc d vvz av n1, r-crq av-x vdd d n1 av.
(4) lesson (DIV2)
20
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To avoid fornication, 1 Cor. 7.2. let every man have his own wife. To avoid fornication, 1 Cor. 7.2. let every man have his own wife.
pc-acp vvi n1, vvn np1 crd. vvb d n1 vhb po31 d n1.
(4) lesson (DIV2)
20
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Upon the same Equity, to avoid the promiscuous lust and curiosity men have to mingle with any business, Let every man likewise have his own.
Upon the same Equity, to avoid the promiscuous lust and curiosity men have to mingle with any business, Let every man likewise have his own.
p-acp dt d n1, pc-acp vvi dt j n1 cc n1 n2 vhb pc-acp vvi p-acp d n1, vvb d n1 av vhb po31 d.
(4) lesson (DIV2)
20
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2. In reason all business will be best done too, by those to whom they are peculiar and proper. Artifici in sua arte credendum.
2. In reason all business will be best done too, by those to whom they Are peculiar and proper. Artific in sua arte credendum.
crd p-acp n1 d n1 vmb vbi av-j vdn av, p-acp d p-acp ro-crq pns32 vbr j cc j. np1 p-acp fw-la fw-la fw-la.
(4) lesson (DIV2)
21
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Men are most trusted in their own Trades. We trust the Lawyer with our Estates, the Physician with our Bodies.
Men Are most trusted in their own Trades. We trust the Lawyer with our Estates, the physician with our Bodies.
n2 vbr av-ds vvn p-acp po32 d n2. pns12 vvb dt n1 p-acp po12 n2, dt n1 p-acp po12 n2.
(4) lesson (DIV2)
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I say nothing of our Souls; we are so wise at that work, as to trust none but our selves.
I say nothing of our Souls; we Are so wise At that work, as to trust none but our selves.
pns11 vvb pix pp-f po12 n2; pns12 vbr av j p-acp d n1, c-acp pc-acp vvi pix cc-acp po12 n2.
(4) lesson (DIV2)
21
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3. Yet thirdly, The nature and condition of the business it self, may require it: Some are so difficult, that every one cannot do, though he would;
3. Yet Thirdly, The nature and condition of the business it self, may require it: some Are so difficult, that every one cannot do, though he would;
crd av ord, dt n1 cc n1 pp-f dt n1 pn31 n1, vmb vvi pn31: d vbr av j, cst d pi vmbx vdi, cs pns31 vmd;
(4) lesson (DIV2)
22
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and some are so mean, that every one would not do, though he could:
and Some Are so mean, that every one would not do, though he could:
cc d vbr av j, cst d crd vmd xx vdi, cs pns31 vmd:
(4) lesson (DIV2)
22
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and all are such, as through the mercy of God we need not do if we will,
and all Are such, as through the mercy of God we need not doe if we will,
cc d vbr d, c-acp p-acp dt n1 pp-f np1 pns12 vvb xx n1 cs pns12 vmb,
(4) lesson (DIV2)
22
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unless it be our own business.
unless it be our own business.
cs pn31 vbi po12 d n1.
(4) lesson (DIV2)
22
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We are now faln upon the Second Part, that as every one hath some business that is his own,
We Are now fallen upon the Second Part, that as every one hath Some business that is his own,
pns12 vbr av vvn p-acp dt ord n1, cst p-acp d pi vhz d n1 cst vbz po31 d,
(4) lesson (DIV2)
23
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so Duty and Religion obligeth him to take upon him no business but his own.
so Duty and Religion obliges him to take upon him no business but his own.
av n1 cc n1 vvz pno31 pc-acp vvi p-acp pno31 dx n1 p-acp po31 d.
(4) lesson (DIV2)
23
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II. THis Lesson will not be so easily learned, as the former: all confinement of it self seems uneasie.
II THis lesson will not be so Easily learned, as the former: all confinement of it self seems uneasy.
crd d n1 vmb xx vbi av av-j vvn, c-acp dt j: d n1 pp-f pn31 n1 vvz j.
(5) lesson (DIV2)
23
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He that hath no mind to go abroad, would not be tied to stay at home.
He that hath no mind to go abroad, would not be tied to stay At home.
pns31 cst vhz dx n1 pc-acp vvi av, vmd xx vbi vvn pc-acp vvi p-acp n1-an.
(5) lesson (DIV2)
24
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And he that cares for no business, will take it ill to be barr'd any.
And he that Cares for no business, will take it ill to be barred any.
cc pns31 cst vvz p-acp dx n1, vmb vvi pn31 j-jn pc-acp vbi vvn d.
(5) lesson (DIV2)
24
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But this confinement besides, nips the growth and encrease of good, whereof they think, more would be done if every one have free liberty to do it;
But this confinement beside, nips the growth and increase of good, whereof they think, more would be done if every one have free liberty to do it;
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(5) lesson (DIV2)
24
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and therefore it is just and reasonable to allow any one a concurrent jurisdiction with others in any thing that is otherwise good,
and Therefore it is just and reasonable to allow any one a concurrent jurisdiction with Others in any thing that is otherwise good,
cc av pn31 vbz j cc j pc-acp vvi d pi dt j n1 p-acp n2-jn p-acp d n1 cst vbz av j,
(5) lesson (DIV2)
24
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though that be to govern with the King, to pray & preach, or what they please, with the Priest. And they have as much of propriety as any can have to business;
though that be to govern with the King, to pray & preach, or what they please, with the Priest. And they have as much of propriety as any can have to business;
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(5) lesson (DIV2)
24
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yet even to these, they think any man may make a sufficient title, that hath understanding to know what is to be done,
yet even to these, they think any man may make a sufficient title, that hath understanding to know what is to be done,
av av p-acp d, pns32 vvb d n1 vmb vvi dt j n1, cst vhz n1 pc-acp vvi r-crq vbz pc-acp vbi vdn,
(5) lesson (DIV2)
24
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as well as any other, and affection to do it, perhaps more then others.
as well as any other, and affection to do it, perhaps more then Others.
c-acp av p-acp d n-jn, cc n1 pc-acp vdi pn31, av dc cs n2-jn.
(5) lesson (DIV2)
24
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And all have right and interest in the publick, especially that wherein Religion and the soul is concerned;
And all have right and Interest in the public, especially that wherein Religion and the soul is concerned;
cc d vhb j-jn cc n1 p-acp dt j, av-j d c-crq n1 cc dt n1 vbz vvn;
(5) lesson (DIV2)
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how God may be best served, and wherein his glory may be most promoted. Will not all these make a Title good enough to any business?
how God may be best served, and wherein his glory may be most promoted. Will not all these make a Title good enough to any business?
c-crq np1 vmb vbi av-js vvn, cc c-crq po31 n1 vmb vbi av-ds vvn. n1 xx d d vvb dt n1 j av-d p-acp d n1?
(5) lesson (DIV2)
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The Glory of GOD, indeed, is a high and over-ruling Title;
The Glory of GOD, indeed, is a high and overruling Title;
dt n1 pp-f np1, av, vbz dt j cc j n1;
(5) lesson (DIV2)
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if we do not set it on our own heads, as the manner is, to make Gods glory serve our own.
if we do not Set it on our own Heads, as the manner is, to make God's glory serve our own.
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Otherwise that, and the rest are such things, as all men of wisdom or conscience should have regard to, in any business they undertake;
Otherwise that, and the rest Are such things, as all men of Wisdom or conscience should have regard to, in any business they undertake;
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provided yet it be their own. In that every one hath liberty to improve his understanding and knowledg for the best,
provided yet it be their own. In that every one hath liberty to improve his understanding and knowledge for the best,
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as well for his own soul as the publick good: In that let the glory of God be the Star to guide him.
as well for his own soul as the public good: In that let the glory of God be the Star to guide him.
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But all these do not make the business ours;
But all these do not make the business ours;
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they are a good qualification in any for business, yet give no right or Title to it.
they Are a good qualification in any for business, yet give no right or Title to it.
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Great knowledg and skill in the Laws will not set a man upon the Bench; nor of Divinity, in the Bishops Chair;
Great knowledge and skill in the Laws will not Set a man upon the Bench; nor of Divinity, in the Bishops Chair;
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nor will the dexterous glib-gifted tongue put a man into the Pulpit. There must be besides a Title and Commission to make them ours.
nor will the dexterous glib-gifted tongue put a man into the Pulpit. There must be beside a Title and Commission to make them ours.
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But must all the obligations we have to the Publick good, and to Gods honour, stoop to Commissions, Titles and proprieties, which are but the creatures and constitutions of men?
But must all the obligations we have to the Public good, and to God's honour, stoop to Commissions, Titles and proprieties, which Are but the creatures and constitutions of men?
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To this question, I answer in the words of Job, 13.7. Will you speak wickedly for God, and talk deceitfully for him? It is deceitful talking, to plead for God against himself;
To this question, I answer in the words of Job, 13.7. Will you speak wickedly for God, and talk deceitfully for him? It is deceitful talking, to plead for God against himself;
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for though it should be granted, that the sorting of several employments and functions have something of man in them;
for though it should be granted, that the sorting of several employments and functions have something of man in them;
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yet the confirmation and approbation of God makes it his, and so divine:
yet the confirmation and approbation of God makes it his, and so divine:
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for as God hath founded a divine Moral law, upon the propriety of goods and possessions, Thou shalt not steal; yea, thou shalt not covet that which is anothers;
for as God hath founded a divine Moral law, upon the propriety of goods and possessions, Thou shalt not steal; yea, thou shalt not covet that which is another's;
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and yet it comes not to be anothers, but by humane Laws: So though different states of life and employments have somewhat in them by disposition of Law, or our own choice;
and yet it comes not to be another's, but by humane Laws: So though different states of life and employments have somewhat in them by disposition of Law, or our own choice;
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yet upon them also is founded this moral duty, to keep within those bounds:
yet upon them also is founded this moral duty, to keep within those bounds:
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For though men laid the Land-marks, yet God commanded They should not be removed, Deut. 19.14. It is a kind of Burglary to break into another mans business, as well as into another mans house:
For though men laid the Landmarks, yet God commanded They should not be removed, Deuteronomy 19.14. It is a kind of Burglary to break into Another men business, as well as into Another men house:
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or if you will not allow it to be theft to have anothers business found with you,
or if you will not allow it to be theft to have another's business found with you,
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as it is to have anothers goods; it is as ill as theft in S. Peter's opinion.
as it is to have another's goods; it is as ill as theft in S. Peter's opinion.
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The Murtherer, the Thief, the Evil-doer, the Busie-body; there's a Messe of them, he puts them all alike together, 1 Pet. 4.15.The Murderer, the Thief, the Evildoer, the Busybody; there's a Mess of them, he puts them all alike together, 1 Pet. 4.15.
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To shut up this point, If the glory of God, and the publike Good, and such like fair pretences, might let us loose upon one anothers business, it would quickly bring us round, where we were, to that confusion and disorder,
To shut up this point, If the glory of God, and the public Good, and such like fair pretences, might let us lose upon one another's business, it would quickly bring us round, where we were, to that confusion and disorder,
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for remedy whereof, the Apostle added this Lesson to the former.
for remedy whereof, the Apostle added this lesson to the former.
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We shall never learn to be quiet well, unlesse we learn also to keep within our own businesse.
We shall never Learn to be quiet well, unless we Learn also to keep within our own business.
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Yet I deny not, but that Discord and Dissention have other causes besides; for, of Pride cometh contention, saith Solomon, Prov. 13.10.
Yet I deny not, but that Discord and Dissension have other Causes beside; for, of Pride comes contention, Says Solomon, Curae 13.10.
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And from covetousness, saith S. James, they desire, and have not, James 4.2.
And from covetousness, Says S. James, they desire, and have not, James 4.2.
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It is true of other Lusts, Wrath, Revenge, Envy, Slander, and Curio sity too, break the peace too often,
It is true of other Lustiest, Wrath, Revenge, Envy, Slander, and Curio sity too, break the peace too often,
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and had need be bound to their good behaviour all ▪ Yet we may observe it, That none of all these do actually any great mischief that way, till they first bring it to this, till it draws us from our own station,
and had need be bound to their good behaviour all ▪ Yet we may observe it, That none of all these do actually any great mischief that Way, till they First bring it to this, till it draws us from our own station,
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and fling us upon some thing that is none of our own businesse.
and fling us upon Some thing that is none of our own business.
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III. THE truth of this will more fully be seen in the Third Part, which comes next to be considered, The Operation it hath had in the world, by disturbing the Peace and Quiet of it.
III. THE truth of this will more Fully be seen in the Third Part, which comes next to be considered, The Operation it hath had in the world, by disturbing the Peace and Quiet of it.
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Meum and Tuum hath not fill'd it with more Suits and Contentions in our Goods and Possessions,Meum and Tuum hath not filled it with more Suits and Contentions in our Goods and Possessions,
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than it hath in the actions and businesse of our lives, What is our own, and what is not our own.
than it hath in the actions and business of our lives, What is our own, and what is not our own.
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To arraign all that are guilty of breaking this Rule in several kinds, would ask a long process We will therefore take notice onely here of the attempts upon Government and Religion, by those whose businesse it was not;
To arraign all that Are guilty of breaking this Rule in several Kinds, would ask a long process We will Therefore take notice only Here of the attempts upon Government and Religion, by those whose business it was not;
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because the most and greatest tempests and storms in the Christian World, have blown from that Coast.
Because the most and greatest tempests and storms in the Christian World, have blown from that Coast.
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The Wars and Combustions over all Italy and Germany, in the time of the Emperor, HENRY the 4th, had their beginning from hence. Pope Hildebrand, GREG. vij.
The Wars and Combustions over all Italy and Germany, in the time of the Emperor, HENRY the 4th, had their beginning from hence. Pope Hildebrand, GREG. vij.
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not content with that which his Charge and Office of Bishop allow'd him, began to measure out to himself a Greatness equal to the City he serv'd in, which had been Domicilium Imperii; first brake in upon the Temporal Power, not heard of before in the Church,
not content with that which his Charge and Office of Bishop allowed him, began to measure out to himself a Greatness equal to the city he served in, which had been Domicilium Imperii; First brake in upon the Temporal Power, not herd of before in the Church,
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though then a Thousand years old:
though then a Thousand Years old:
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Where, for the better support of his Greatness, he endeavoured to get into his Disposing, all Church-Promotions;
Where, for the better support of his Greatness, he endeavoured to get into his Disposing, all Church-Promotions;
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and for that end, call'd a Council at Rome of a few Bishops for his purpose,
and for that end, called a Council At Room of a few Bishops for his purpose,
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and there Decreed all Patronages and Donations by Lay-men, Princes not excepted, to be void, and of no effect in Law.
and there Decreed all Patronages and Donations by Laymen, Princes not excepted, to be void, and of no Effect in Law.
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What could be expected from so Unjust a Decree, but vehement Opposition, and a Bloody Dispute? What troubles the same Patronage and Investiture of Bishops brought presently after into this Kingdom, our Stories are full of.
What could be expected from so Unjust a decree, but vehement Opposition, and a Bloody Dispute? What Troubles the same Patronage and Investiture of Bishops brought presently After into this Kingdom, our Stories Are full of.
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But the angry Pope, when he saw he could not quietly enjoy the Rights of the Crown, falls fiercely upon the Crown it self,
But the angry Pope, when he saw he could not quietly enjoy the Rights of the Crown, falls fiercely upon the Crown it self,
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and would be Master of that too; and then he thought he should Rule to purpose for the Catholique Cause.
and would be Master of that too; and then he Thought he should Rule to purpose for the Catholic Cause.
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And for an Essay of this bold Usurp'd Power, fairly Deposed the Emperor, and absolv'd his Subjects of their Obedience This was certainly no Bishops business.
And for an Essay of this bold Usurped Power, fairly Deposed the Emperor, and absolved his Subject's of their obedience This was Certainly no Bishops business.
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He may bless the Coronation, not dispose of the Crown.He may bless the Coronation, not dispose of the Crown.
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He may pray for a Godly and Peaceable Government under it, not make a prey of it.He may pray for a Godly and Peaceable Government under it, not make a prey of it.
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To absolve Penitents of their Sins, is a Bishops work; not of their Duties; that is not to remit their Sins, but to make them Sinners.
To absolve Penitents of their Sins, is a Bishops work; not of their Duties; that is not to remit their Sins, but to make them Sinners.
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Now what was likely to be the effect of all this, but that which happened, Wars and Combustions over the whole Empire?
Now what was likely to be the Effect of all this, but that which happened, Wars and Combustions over the Whole Empire?
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Though that Pope did not long out live that Feite of his, yet his Successors and their Parasites have so ply'd the Cause ever since that time, some directly, some indirectly, that the fire is not yet extinguished.
Though that Pope did not long out live that Feite of his, yet his Successors and their Parasites have so plied the Cause ever since that time, Some directly, Some indirectly, that the fire is not yet extinguished.
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Now if the Pope met with some Princes that would not endure his Ranging thus in their Dominions,
Now if the Pope met with Some Princes that would not endure his Ranging thus in their Dominions,
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but thought it high time to quit his Miter, to secure their Crowns, he may thank himself for it.
but Thought it high time to quit his Miter, to secure their Crowns, he may thank himself for it.
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They may call it a Schism, if they please;
They may call it a Schism, if they please;
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but it is a Schism without a Sin. That word will hurt none so much as the Causers and Authors of it;
but it is a Schism without a Sin. That word will hurt none so much as the Causers and Authors of it;
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For it is but reasonable and just, That if the Pope would not know his business, that Princes should know theirs.
For it is but reasonable and just, That if the Pope would not know his business, that Princes should know theirs.
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This is my First Instance, of the Troubles that by this means brake into the whole Church.
This is my First Instance, of the Troubles that by this means brake into the Whole Church.
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VVe need not go far from home for another.
We need not go Far from home for Another.
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VVe were in a sad case not long since in this Kingdom by a Civil VVar. I meddle not with the fault, let that sleep under the Act of Oblivion. VVe may, I trust, without offence, enquire into the cause of it.
We were in a sad case not long since in this Kingdom by a Civil VVar. I meddle not with the fault, let that sleep under the Act of Oblivion. We may, I trust, without offence, inquire into the cause of it.
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VVhat were they doing that gave us that disquiet? Look upon the Standard set up for the VVar;
What were they doing that gave us that disquiet? Look upon the Standard Set up for the VVar;
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I mean, the most Execrable GOVENANT, Quomodo legis? how read you there? was it not medling with business was none of their own? They Covenanted first to extirpate the Government of the Church established by Law.
I mean, the most Execrable COVENANT, Quomodo Legis? how read you there? was it not meddling with business was none of their own? They Covenanted First to extirpate the Government of the Church established by Law.
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That Law, with hands lifted up to Heaven, they swore they would abolish. The Legislative Power we know in whom it is, to make or mend Laws;
That Law, with hands lifted up to Heaven, they swore they would Abolah. The Legislative Power we know in whom it is, to make or mend Laws;
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it was none of their business.
it was none of their business.
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In this they were certainly too bold with the Kings Scepter. At the next turn they take hold of his Sword too,
In this they were Certainly too bold with the Kings Sceptre. At the next turn they take hold of his Sword too,
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and engage themselves to a mutual Defence against all Opposition. This also was none of their business.
and engage themselves to a mutual Defence against all Opposition. This also was none of their business.
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For though a Self-defence may be allow'd as natural to all; it is against private, not publique Opposition;
For though a Self-defence may be allowed as natural to all; it is against private, not public Opposition;
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and then too, as Divines generally resolve, Cum moder amine inculpatae Tutelae; never to the hurt of others;
and then too, as Divines generally resolve, Cum mother amine inculpatae Tutelae; never to the hurt of Others;
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that is, Every man may defend himself clypeo, but not every one gladio. The Sword is the Kings, and He that takes it from any hand but His, where God hath plac'd it, shall perish with the Sword.
that is, Every man may defend himself clypeo, but not every one Gladio. The Sword is the Kings, and He that Takes it from any hand but His, where God hath placed it, shall perish with the Sword.
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In this the Covenanters, as ill as they like Bishops, would be, in the Apostles phrase, NONLATINALPHABET, the worst sort of Bishops, that is, medlers in business was none of their own.
In this the Covenanters, as ill as they like Bishops, would be, in the Apostles phrase,, the worst sort of Bishops, that is, meddlers in business was none of their own.
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The Worshippers of the Covenant have therefore been well dealt with, as the worshippers of the Golden Calf were by Moses, Exod. 32.20.
The Worshippers of the Covenant have Therefore been well dealt with, as the worshippers of the Golden Calf were by Moses, Exod 32.20.
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As he made them drink that, so have they been made to eat this;
As he made them drink that, so have they been made to eat this;
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though some of them be found of so foolishly distempered stomacks, that they chuse rather to part with that which is their own,
though Some of them be found of so foolishly distempered stomachs, that they choose rather to part with that which is their own,
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than renounce a Business was none of their own. But the Covenant is past, and let it go.
than renounce a Business was none of their own. But the Covenant is past, and let it go.
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I wish for quiet sake, we may never hear of the like again. This was transient:
I wish for quiet sake, we may never hear of the like again. This was Transient:
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But there still remains a permanent and habitual Disturbance of our Peace, in the multitude and swarms of SECTS and Factions in Religion, to which it is naturally and inseparably inherent: An incurable mischief;
But there still remains a permanent and habitual Disturbance of our Peace, in the multitude and swarms of SECTS and Factions in Religion, to which it is naturally and inseparably inherent: an incurable mischief;
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like the Leprosie on the walls, that could not be cleansed, but by pulling down the House.
like the Leprosy on the walls, that could not be cleansed, but by pulling down the House.
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From these we have felt already but too much, and have cause yet to fear more.
From these we have felt already but too much, and have cause yet to Fear more.
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But can we charge them with doing a business is none of their own? Can any thing be more properly our own business,
But can we charge them with doing a business is none of their own? Can any thing be more properly our own business,
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than the care of our souls, and to serve God in the b•st manner that our understandings and Consciences shall direct us?
than the care of our Souls, and to serve God in the b•st manner that our understandings and Consciences shall Direct us?
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They are mistaken that think the Charge lies upon this issue, what every man may do for himself and his own salvation.
They Are mistaken that think the Charge lies upon this issue, what every man may do for himself and his own salvation.
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He may without question do very much, for he may keeep all Gods Commandments, if he can;
He may without question do very much, for he may keeep all God's commandments, if he can;
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and when he cannot, he may be truly contrite and penitent for breaking them;
and when he cannot, he may be truly contrite and penitent for breaking them;
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and then he may assuredly believe his sins shall be forgiven him by the merits and passion of our Lord Jesus Christ.
and then he may assuredly believe his Sins shall be forgiven him by the merits and passion of our Lord jesus christ.
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And again, He may serve and worship God with as much fervency and devotion as he can and will;
And again, He may serve and worship God with as much fervency and devotion as he can and will;
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he may abound in Charity, Meekness, Humility, Patience and Temperance, and all other Christian vertues:
he may abound in Charity, Meekness, Humility, Patience and Temperance, and all other Christian Virtues:
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And so long as ye thus follow that which is good, saith S. Peter, who will harm you? And I may say too, who can hinder you in all this? but if he makes himself a party in a Sect, if there be assembling together in companies, gather Congregations, incorporate in a Body, module Churches, give Laws of Doctrine and Worship, set up Teachers and Leaders of their own;
And so long as you thus follow that which is good, Says S. Peter, who will harm you? And I may say too, who can hinder you in all this? but if he makes himself a party in a Sect, if there be assembling together in companies, gather Congregations, incorporate in a Body, module Churches, give Laws of Doctrine and Worship, Set up Teachers and Leaders of their own;
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to all this they have as little Right, as they have need. A man may go far, ye see, in Religion, without troubling any;
to all this they have as little Right, as they have need. A man may go Far, you see, in Religion, without troubling any;
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and if then they fall into some Error or Misbelief in Religion, they ought not to be severely handled;
and if then they fallen into Some Error or Misbelief in Religion, they ought not to be severely handled;
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but when they betake themselves to a Sect, that alters the case, it will then be compassion mistaken.
but when they betake themselves to a Sect, that alters the case, it will then be compassion mistaken.
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A Locust alone is no such perilous beast to be fear'd or regarded by any;
A Locust alone is no such perilous beast to be feared or regarded by any;
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but when they come in shoals and swarms, and cover the face of the earth, they are a plague to the Countrey where they light.
but when they come in shoals and swarms, and cover the face of the earth, they Are a plague to the Country where they Light.
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So to look upon a Sectary single, who out of simplicity and good meaning follows his Conscience, our hearts should be every whit as tender for them, as their Consciences are.
So to look upon a Sectary single, who out of simplicity and good meaning follows his Conscience, our hearts should be every whit as tender for them, as their Consciences Are.
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But if we look upon them in Company, they are as ill and dangerous as the company they are found in;
But if we look upon them in Company, they Are as ill and dangerous as the company they Are found in;
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and the danger of all popular Meetings, and Associations to a State, makes it the proper business of a King and his Ministers to look to it, and to provide against it;
and the danger of all popular Meetings, and Associations to a State, makes it the proper business of a King and his Ministers to look to it, and to provide against it;
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wherein the care hath been taken, deserves a just commendation.
wherein the care hath been taken, deserves a just commendation.
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And yet when I assert and refer this business to the KING, I look to be call'd to an account for that;
And yet when I assert and refer this business to the KING, I look to be called to an account for that;
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For they take the boldness by way of recrimination, to turn the Text upon the King himself, That His Power is Civil,
For they take the boldness by Way of recrimination, to turn the Text upon the King himself, That His Power is Civil,
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and Matters of the Church and Religion are Ecclesiastial, and so none of his business.and Matters of the Church and Religion Are Ecclesiastical, and so none of his business.
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This is, I confess, too weighty a matter to be here thrust into the corner of a Sermon;
This is, I confess, too weighty a matter to be Here thrust into the corner of a Sermon;
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yet it will be necessary to say so much as may somewhat lay that loud clamour against it:
yet it will be necessary to say so much as may somewhat lay that loud clamour against it:
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For the Papists and Presbyterians both, how ill soever they may agree in other matters, hunt in couples against the Kings Power and SUPREMACY. But as we denie not all to others in their places;
For the Papists and Presbyterians both, how ill soever they may agree in other matters, hunt in couples against the Kings Power and SUPREMACY. But as we deny not all to Others in their places;
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so we claim not all for the King.
so we claim not all for the King.
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If I shall but only now set out His Part in matters of the Church, it will appear sufficiently, that he is Rectus in Curia, stands right in the Text,
If I shall but only now Set out His Part in matters of the Church, it will appear sufficiently, that he is Rectus in Curia, Stands right in the Text,
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and takes not upon him business which is not his own. We acknowledge the Civil and Ecclesiastical to be two distinct Powers;
and Takes not upon him business which is not his own. We acknowledge the Civil and Ecclesiastical to be two distinct Powers;
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and though they may be both in one Person, and were originally so;
and though they may be both in one Person, and were originally so;
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yet by the Divine, positive Laws both of Jews and Christians, they were so distinguished, that though one person were capable of both,
yet by the Divine, positive Laws both of jews and Christians, they were so distinguished, that though one person were capable of both,
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yet not without a lawful Title and Investiture to either.
yet not without a lawful Title and Investiture to either.
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I cannot therefore think, That the King is an Ecclesiastical Person, who was never Ordained or Consecrated to be so.
I cannot Therefore think, That the King is an Ecclesiastical Person, who was never Ordained or Consecrated to be so.
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Therefore when some Learned in our Laws affirm, That the KING is Supreme Ordinary, and mixta persona, it must be understood in some other sense, and for some other purpose;
Therefore when Some Learned in our Laws affirm, That the KING is Supreme Ordinary, and Mixed persona, it must be understood in Some other sense, and for Some other purpose;
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for we do not find that he attempts the doing any thing that is the proper act of an Ecclesiastical Person.
for we do not find that he attempts the doing any thing that is the proper act of an Ecclesiastical Person.
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Yes, they say, he claims by his Title of Supremacy, To govern all persons in all causes, as well Ecclesiastical as Civil.
Yes, they say, he claims by his Title of Supremacy, To govern all Persons in all Causes, as well Ecclesiastical as Civil.
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We acknowledge this to be his just Title;
We acknowledge this to be his just Title;
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but deny, that he doth any thing by it, which is not properly his own business,
but deny, that he does any thing by it, which is not properly his own business,
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and in Right of his Crown.
and in Right of his Crown.
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That he is the Fountain also of all Ecclesiastical Jurisdiction, though it be not expresly in his Title, we acknowledge to be in his Power.
That he is the Fountain also of all Ecclesiastical Jurisdiction, though it be not expressly in his Title, we acknowledge to be in his Power.
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But here I must crave leave to say something of the nature and notion of JURISDICTION,
But Here I must crave leave to say something of the nature and notion of JURISDICTION,
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though it shall tast somewhat of the race and harshness of the School;
though it shall taste somewhat of the raze and harshness of the School;
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yet much of the Case depends upon it, and no little mistakes there are about it.
yet much of the Case depends upon it, and no little mistakes there Are about it.
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It is agreed generally, That there is in the Church a Power of Orders, and a Power of Jurisdiction distinct;
It is agreed generally, That there is in the Church a Power of Order, and a Power of Jurisdiction distinct;
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that is, for the Power, though not distinct in the object and matter of that power;
that is, for the Power, though not distinct in the Object and matter of that power;
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for that is •he same in both:
for that is •he same in both:
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As, preaching Gods Word, administring the Sacraments, or the Censures of the Church, are of the power of Orders. And the putting all,
As, preaching God's Word, administering the Sacraments, or the Censures of the Church, Are of the power of Order. And the putting all,
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or any of these in execution, is by a power of Jurisdiction. The former, as Divines distinguish, is a power in •abitu, the other in actu. So that Jurisdiction is nothing else, but a power to do actually, what was potentially or habitually receiv'd in Orders.
or any of these in execution, is by a power of Jurisdiction. The former, as Divines distinguish, is a power in •abitu, the other in Acts. So that Jurisdiction is nothing Else, but a power to do actually, what was potentially or habitually received in Order.
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I do not here take Jurisdiction in the strict vulgar sense, to be a power jus dicendi in•er partes litigantes only, as the word imports;
I do not Here take Jurisdiction in the strict Vulgar sense, to be a power jus dicendi in•er parts litigantes only, as the word imports;
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but more largely, as it reacheth to any act of Order, without which it cannot lawfully be put in execution.
but more largely, as it reaches to any act of Order, without which it cannot lawfully be put in execution.
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Now the Question here will be, How a King can be the Fountain of the Ecclesiastical Jurisdiction us'd in his Dominions, who neither gives Orders himself, nor executes any;
Now the Question Here will be, How a King can be the Fountain of the Ecclesiastical Jurisdiction used in his Dominions, who neither gives Order himself, nor executes any;
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that is, hath neither power of Orders, nor Power of Jurisdiction? that is, hath neither power of Order, nor Power of Jurisdiction?
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My Answer to this Question, is, That the Kings Power lies without both these, and is that which gives Commission and Faculty to persons ordained to execute their Orders within his Dominions.
My Answer to this Question, is, That the Kings Power lies without both these, and is that which gives Commission and Faculty to Persons ordained to execute their Order within his Dominions.
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And the Reason, Ground and Necessity of that is, Because the Ecclesiastical Function cannot be put in execution,
And the Reason, Ground and Necessity of that is, Because the Ecclesiastical Function cannot be put in execution,
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but by such wayes and means as are absolutely and originally in the King, and in Right of his Crown. As first,
but by such ways and means as Are absolutely and originally in the King, and in Right of his Crown. As First,
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There must be some Subjects upon whom they may execute their Ecclesiastical Orders;
There must be Some Subject's upon whom they may execute their Ecclesiastical Order;
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now all the Subjects within His Dominions, are the Kings, who must of necessity lose so much of the Right he had in them,
now all the Subject's within His Dominions, Are the Kings, who must of necessity loose so much of the Right he had in them,
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as any other assumes without Him.
as any other assumes without Him.
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From hence grows his Right to order and constitute Diocesses and Parishes, and to set them their bounds and limits;
From hence grows his Right to order and constitute Dioceses and Parishes, and to Set them their bounds and Limits;
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that is, upon which of his Subjects, and how far he will allow them respectively to execute their Orders;
that is, upon which of his Subject's, and how Far he will allow them respectively to execute their Order;
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for without those bounds, it is not, nor is us'd to be taken for any part of their business.
for without those bounds, it is not, nor is used to be taken for any part of their business.
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To the publique exercise of Religion the people must meet together. And all assemblings of people together, are absolutely in the Power of Princes;
To the public exercise of Religion the people must meet together. And all assemblings of people together, Are absolutely in the Power of Princes;
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all States in all times have ever been jealous of them, and provided severe Laws against them;
all States in all times have ever been jealous of them, and provided severe Laws against them;
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for it is impossible, be the pretences of Meeting never so fair, to govern people,
for it is impossible, be the pretences of Meeting never so fair, to govern people,
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and keep them quiet long, if they may have liberty to flock together at their pleasures.
and keep them quiet long, if they may have liberty to flock together At their pleasures.
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When they are met together, there must be some to teach and instruct them.
When they Are met together, there must be Some to teach and instruct them.
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How dangerous a thing is it promiscuously to suffer Harangues and Orations to be made to the people by such who possibly may be Trumpets of Sedition;
How dangerous a thing is it promiscuously to suffer Harangues and Orations to be made to the people by such who possibly may be Trumpets of Sedition;
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who by slandering the Government, and speaking evil of Dignities, may inflame people to Rebellion? We have known such things done.
who by slandering the Government, and speaking evil of Dignities, may inflame people to Rebellion? We have known such things done.
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It is therefore necessary, that none be allow'd that liberty to speak to Multitudes assembled together,
It is Therefore necessary, that none be allowed that liberty to speak to Multitudes assembled together,
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but such with whom a King may safely trust His people.
but such with whom a King may safely trust His people.
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And this gives Him a Right and Capacity of Patronage and Nomination to Ecclesiastical Charges?
And this gives Him a Right and Capacity of Patronage and Nomination to Ecclesiastical Charges?
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Least the Doctrine which they teach the people, should be such as would amuse them with Novelties,
lest the Doctrine which they teach the people, should be such as would amuse them with Novelties,
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or occasion Altercations, and foment Divisions, or any way disturb the Peace of the Kingdom;
or occasion Altercations, and foment Divisions, or any Way disturb the Peace of the Kingdom;
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it is just and reasonable that the King should confine them within the compass of certain Articles and Doctrines of Religion, which gives Him a Right to that, which in other respects, no doubt, belongs to the care of the Church.
it is just and reasonable that the King should confine them within the compass of certain Articles and Doctrines of Religion, which gives Him a Right to that, which in other respects, no doubt, belongs to the care of the Church.
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But besides the Articles of Peace, we find that the King in His Laws declares what is Heresie: That,
But beside the Articles of Peace, we find that the King in His Laws declares what is Heresy: That,
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if any thing, seems to be the proper work of the Ecclesiastical Power; yet even in that he is not out at his own Civil business.
if any thing, seems to be the proper work of the Ecclesiastical Power; yet even in that he is not out At his own Civil business.
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For seeing meer Ecclesiastical Censures are found not to be of sufficient force to suppress dangerous and Heretical Opinions, without the use of the temporal Sword:
For seeing mere Ecclesiastical Censures Are found not to be of sufficient force to suppress dangerous and Heretical Opinions, without the use of the temporal Sword:
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Out of the care the King hath of the Lives and Estates of His Subjects, he will not let His Sword loose to the will of others, who by declaring what they please to be Heresie, may bring them in peril;
Out of the care the King hath of the Lives and Estates of His Subject's, he will not let His Sword lose to the will of Others, who by declaring what they please to be Heresy, may bring them in peril;
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He therefore confines them to such cases only, wherein He is content His Sword should be made use of.
He Therefore confines them to such cases only, wherein He is content His Sword should be made use of.
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This is all, and is that which must be allowed to be the proper business of the King to assign,
This is all, and is that which must be allowed to be the proper business of the King to assign,
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how far, and in what cases His Temporal Power and Sword shall be employ'd, and can be no invading the Ecclesiastical.
how Far, and in what cases His Temporal Power and Sword shall be employed, and can be no invading the Ecclesiastical.
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But lastly, Is not this the same wrong and illusion we charge the Pope with, who in order to his Spiritual End, Usurps the Temporal Power;
But lastly, Is not this the same wrong and illusion we charge the Pope with, who in order to his Spiritual End, Usurps the Temporal Power;
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so the King in order to his Temporal Government, invades the Ecclesiastical? No, the case is far different;
so the King in order to his Temporal Government, invades the Ecclesiastical? No, the case is Far different;
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If the Pope did order temporals by spiritual means only, i e. Ecclesiastice, we had the less to say against him;
If the Pope did order temporals by spiritual means only, i e. Ecclesiastically, we had the less to say against him;
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he is not out of the way of a Bishops power, though he should abuse it.
he is not out of the Way of a Bishops power, though he should abuse it.
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But he for his spiritual end, usurps temporal means, and takes upon him to dispose of temporal Estates, that is none of his business.
But he for his spiritual end, usurps temporal means, and Takes upon him to dispose of temporal Estates, that is none of his business.
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But the King in ordering Ecclesiastical things to His temporal end, uses no Ecclesiastical means, but temporal onely, which are His proper business.
But the King in ordering Ecclesiastical things to His temporal end, uses no Ecclesiastical means, but temporal only, which Are His proper business.
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He doth not excommunicate the Pope out of the Church, as the Pope would do him out of his temporal Dominions.
He does not excommunicate the Pope out of the Church, as the Pope would do him out of his temporal Dominions.
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But the King, if he see cause, may banish him and his Emissaries out of his Kingdom.
But the King, if he see cause, may banish him and his Emissaries out of his Kingdom.
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That cannot be deny'd to be the proper business of a King to secure and free his Kingdom from any thing that is destructive to it.
That cannot be denied to be the proper business of a King to secure and free his Kingdom from any thing that is destructive to it.
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Now if in all this the King moves not out of his own civil Sphere, To return to our Sectaries, who put us upon this digression, they still remain as we left them, guilty of doing much that is none of their own business.
Now if in all this the King moves not out of his own civil Sphere, To return to our Sectaries, who put us upon this digression, they still remain as we left them, guilty of doing much that is none of their own business.
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What then is to be done with them? According to a late Statute, a Mittimus (I think) might be made to send them to prison;
What then is to be done with them? According to a late Statute, a Mittimus (I think) might be made to send them to prison;
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but the Apostle here deals more kindly with them, and sends them only to School to study better, which is my Fourth and last Point.
but the Apostle Here deals more kindly with them, and sends them only to School to study better, which is my Fourth and last Point.
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IV. THat ye study to do your own business.
IV. THat the study to do your own business.
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I will take no more out of the word Study, then what any one understands to be in it;
I will take no more out of the word Study, then what any one understands to be in it;
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A serious weighing and considering of the matter; and there is need of it.
A serious weighing and considering of the matter; and there is need of it.
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The first thing the Student is to do before he takes in hand any matter of importance, is to set down and consider whether it be his own business, or no;
The First thing the Student is to do before he Takes in hand any matter of importance, is to Set down and Consider whither it be his own business, or no;
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what Title he can make to it.
what Title he can make to it.
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It is utterly a fault amongst us, to think that no part of our business, to consider whether it be our business or no.
It is utterly a fault among us, to think that no part of our business, to Consider whither it be our business or no.
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If a qualm comes over the stomack, that we begin to grow Government-sick, or that the Ceremonies and Superstitions of the Church offend us, presently without further dispute, what ever comes of it, it is resolved we will have a better Government,
If a qualm comes over the stomach, that we begin to grow Government-sick, or that the Ceremonies and Superstitions of the Church offend us, presently without further dispute, what ever comes of it, it is resolved we will have a better Government,
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and a more pure and reformed Church. That is commonly concluded, before this be disputed. No good Student will do so, conclude without premises.
and a more pure and reformed Church. That is commonly concluded, before this be disputed. No good Student will do so, conclude without premises.
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We must see whether it be our own business first, how we can derive a Title to it.
We must see whither it be our own business First, how we can derive a Title to it.
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We know, that Government and Religion come both originally from God;
We know, that Government and Religion come both originally from God;
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to which none can have Right, but they to whom God hath set over, and entrusted the Care and Charge of either:
to which none can have Right, but they to whom God hath Set over, and Entrusted the Care and Charge of either:
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Our part is to see by what mean Conveyance it comes from them to us.
Our part is to see by what mean Conveyance it comes from them to us.
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If we have nothing to shew that either of them have been particularly committed to us, we may safely and certainly conclude, it is none of our business.
If we have nothing to show that either of them have been particularly committed to us, we may safely and Certainly conclude, it is none of our business.
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Every Student must observe a good method in his study;
Every Student must observe a good method in his study;
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whereof one Rule is, To proceed à manifestis ad obscuriora: Let him begin at that which is without question his own business.
whereof one Rule is, To proceed à manifestis ad obscuriora: Let him begin At that which is without question his own business.
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Hath he done all that belongs to his proper place and Function, which is certainly his own? Or hath he a Family at home to govern, that no doubt is his too? Are his Wife,
Hath he done all that belongs to his proper place and Function, which is Certainly his own? Or hath he a Family At home to govern, that no doubt is his too? are his Wife,
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and Children, and Servants well ordered, all as they should be? S. Paul gives a charge to Timothy, not to set a Bishop over the Church, who hath not governed his own Family well.
and Children, and Servants well ordered, all as they should be? S. Paul gives a charge to Timothy, not to Set a Bishop over the Church, who hath not governed his own Family well.
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Though some have not a Family without, yet every one hath a Family within, and a large one too:
Though Some have not a Family without, yet every one hath a Family within, and a large one too:
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To rule his passions and inordinate desires only, asks a world of work, and they will find it so,
To Rule his passion and inordinate Desires only, asks a world of work, and they will find it so,
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when ever they set themselves upon it.
when ever they Set themselves upon it.
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What a preposterous method and course is it to hunt eagerly after Liberty from some imaginary Pressure in Government,
What a preposterous method and course is it to hunt eagerly After Liberty from Some imaginary Pressure in Government,
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or some poor Ceremony in the Church, while in the mean time we are true slaves to some base, vile lust within us.
or Some poor Ceremony in the Church, while in the mean time we Are true slaves to Some base, vile lust within us.
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Here we should begin to set our selves at liberty from our selves.
Here we should begin to Set our selves At liberty from our selves.
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And this the method of Charity requires, as well as the method of Art. Charity begins always at home, at our own business.
And this the method of Charity requires, as well as the method of Art. Charity begins always At home, At our own business.
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Tantumne ab re tua otii est tibi, was well said in the Comedy, Aliena ut Cures? True Charity will find no leisure for other's work, till her own be done.Tantumne ab re tua otii est tibi, was well said in the Comedy, Aliena ut Cures? True Charity will find no leisure for other's work, till her own be done.
n1 zz fw-mi fw-la fw-la fw-la fw-la, vbds av vvn p-acp dt n1, np1 fw-it np1? j n1 vmb vvi dx n1 p-acp ng1-jn n1, c-acp po31 d vbb vdn.
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If this method were carefully observ'd, the world would be a great deal quieter than it is.
If this method were carefully observed, the world would be a great deal quieter than it is.
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Study will be therefore needful in this case, because otherwise unconsidering men are apt to be carried away with the fair shew of Zeal and Religion in reforming others;
Study will be Therefore needful in this case, Because otherwise unconsidering men Are apt to be carried away with the fair show of Zeal and Religion in reforming Others;
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they take it for a wrong from any that think not so of it: But by considering well, they will find they are disappointed of that hope;
they take it for a wrong from any that think not so of it: But by considering well, they will find they Are disappointed of that hope;
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for whatsoever sets them on work, it cannot be true Religion, that is not contrary to it self.
for whatsoever sets them on work, it cannot be true Religion, that is not contrary to it self.
p-acp r-crq vvz pno32 p-acp n1, pn31 vmbx vbi j n1, cst vbz xx j-jn p-acp pn31 n1.
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All Students know, that One truth is not repugnant to another; nor one vertue to another.
All Students know, that One truth is not repugnant to Another; nor one virtue to Another.
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Religion doth not make men fools, to employ themselves in that whereof there comes no good. All we do in other mens business, runs wast. S. Paul, 2 Thes. 3.11. calls it idleness; NONLATINALPHABET, working not at all; but are busie-bodies;
Religion does not make men Fools, to employ themselves in that whereof there comes no good. All we do in other men's business, runs waste. S. Paul, 2 Thebes 3.11. calls it idleness;, working not At all; but Are busybodies;
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busie, and yet not work at all. He says the same of his Widows of Pleasure, 1 Tim. 5.3. That they were NONLATINALPHABET and NONLATINALPHABET, idle, and busie-bodies both.
busy, and yet not work At all. He Says the same of his Widows of Pleasure, 1 Tim. 5.3. That they were and, idle, and busybodies both.
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He thinks that not worthy to be call'd business, which is not our own. And yet, Secondly, There is a worse matter in it than idleness.
He thinks that not worthy to be called business, which is not our own. And yet, Secondly, There is a Worse matter in it than idleness.
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It charges our account more than needs; and there is no Wisdom in that;
It charges our account more than needs; and there is no Wisdom in that;
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for when the Conscience brings us in more Work than either God or Man particularly requires,
for when the Conscience brings us in more Work than either God or Man particularly requires,
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though it be not our own of Duty here, it will be our own in Account hereafter:
though it be not our own of Duty Here, it will be our own in Account hereafter:
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For the conscience of doing it, makes it ours howsoever; and so guilty both of it, and all the mischief that comes by it.
For the conscience of doing it, makes it ours howsoever; and so guilty both of it, and all the mischief that comes by it.
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'Tis against Justice: That doth suum cuique tribuere. Justice lets every man enjoy his own.
It's against justice: That does suum cuique tribuere. justice lets every man enjoy his own.
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He that takes upon him another mans business, because he can do it better, (for that's the great pretence, to do that which is best ) may as well take another mans Purse,
He that Takes upon him Another men business, Because he can do it better, (for that's the great pretence, to do that which is best) may as well take Another men Purse,
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because he will spend the money better. I think we will hardly allow of that Justice.
Because he will spend the money better. I think we will hardly allow of that justice.
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'Tis against Hope, that Christian hope which supports us in all our Sufferings and Afflictions.
It's against Hope, that Christian hope which supports us in all our Sufferings and Afflictions.
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Whereof, when S. Peter, 1 Ep. 4. c. had for the consolation of his Countrey-men, scattered abroad, pour'd out a plentiful measure, v 13, 14. Rejoice, in as much ye are partakers of Christs sufferings, that when his glory shall be reveal'd, ye may be glad also with exceeding joy.
Whereof, when S. Peter, 1 Epistle 4. c. had for the consolation of his Countrymen, scattered abroad, poured out a plentiful measure, v 13, 14. Rejoice, in as much you Are partakers of Christ sufferings, that when his glory shall be revealed, you may be glad also with exceeding joy.
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Ver. 14. If ye be reproached for the Name of Christ, happy are ye; for the Spirit of Glory, and of God resteth upon you.
Ver. 14. If you be reproached for the Name of christ, happy Are you; for the Spirit of Glory, and of God rests upon you.
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But presently in the very next words, ver. 15. he puts in an exception to busie-bodies;
But presently in the very next words, ver. 15. he puts in an exception to busybodies;
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they have no part or share in that consolation: Let none of you suffer as a Murtherer, or a Thi•f, or a Busie-body.
they have no part or share in that consolation: Let none of you suffer as a Murderer, or a Thi•f, or a Busybody.
pns32 vhb dx n1 cc vvi p-acp d n1: vvb pix pp-f pn22 vvb p-acp dt n1, cc dt n1, cc dt n1.
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They have as little right to the comfort in suffering, as they had to the business for which they suffer.
They have as little right to the Comfort in suffering, as they had to the business for which they suffer.
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Lastly, As it disappoints them of the hope of that Mercy from God; so it casts them into the snare of the Devil.
Lastly, As it disappoints them of the hope of that Mercy from God; so it Cast them into the snare of the devil.
ord, c-acp pn31 vvz pno32 pp-f dt n1 pp-f d n1 p-acp np1; av pn31 vvz pno32 p-acp dt n1 pp-f dt n1.
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It was safe and wise Counsel the Apostle gives, Eph. 4.27. Not to give place to the Devil.
It was safe and wise Counsel the Apostle gives, Ephesians 4.27. Not to give place to the devil.
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He whose busie thoughts carries him abroad, to pry into, and meddle in others business, gives place to the Devil in the mean time to enter in, ransack and disorder all at home, where there is none to resist him:
He whose busy thoughts carries him abroad, to pry into, and meddle in Others business, gives place to the devil in the mean time to enter in, ransack and disorder all At home, where there is none to resist him:
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There is no better fence against the Devil, than this, si invenerit occupatos, if he finds us diligently employ'd at home in our own business.
There is no better fence against the devil, than this, si invenerit occupatos, if he finds us diligently employed At home in our own business.
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If for all this, the medling Reformers of others would be thought the men of Religion,
If for all this, the meddling Reformers of Others would be Thought the men of Religion,
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and of the first rate too;
and of the First rate too;
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Let them know, That it is of such a Religion as hath neither Prudence in it,
Let them know, That it is of such a Religion as hath neither Prudence in it,
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nor Charity, nor Justice, nor Hope, nor Safety. And when he hath weigh'd all these mischiefs that follow the breaking this Rule;
nor Charity, nor justice, nor Hope, nor Safety. And when he hath weighed all these mischiefs that follow the breaking this Rule;
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Let him in the next place, consider the benefit that comes by keeping it. At that I began, and with that I will conclude.
Let him in the next place, Consider the benefit that comes by keeping it. At that I began, and with that I will conclude.
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This lesson was set us of purpose by the Apostle to second and enforce the other of Peace and Quiet.
This Lesson was Set us of purpose by the Apostle to second and enforce the other of Peace and Quiet.
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The best way to be quiet with others, is to be busie with our selves. It is the natural and genuine effect of it.
The best Way to be quiet with Others, is to be busy with our selves. It is the natural and genuine Effect of it.
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All discord and dissention must be between two, either persons or parties; and that which commonly kindles the fire, is envy, or some supposed injury;
All discord and dissension must be between two, either Persons or parties; and that which commonly kindles the fire, is envy, or Some supposed injury;
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now he that intends his own business only, can give no occasion to others, of either envy or complaint;
now he that intends his own business only, can give no occasion to Others, of either envy or complaint;
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and so in recompence of keeping to his own business, he shall quietly sit under his own Vine,
and so in recompense of keeping to his own business, he shall quietly fit under his own Vine,
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and under his own Fig tree; he shall have own for own.
and under his own Fig tree; he shall have own for own.
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Lastly, Besides this outward quiet with others, it will produce another within us, the quiet and tranquillity of the Conscience, without which, outward peace may prove to some but a quiet passage here, to eternal misery hereafter.Lastly, Beside this outward quiet with Others, it will produce Another within us, the quiet and tranquillity of the Conscience, without which, outward peace may prove to Some but a quiet passage Here, to Eternal misery hereafter.
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But this makes it a thorough quiet, both sides alike, within and without;
But this makes it a thorough quiet, both sides alike, within and without;
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for it layes those busie, unsatisfied thoughts within us, which otherwise give• trouble both to our selves and others:
for it lays those busy, unsatisfied thoughts within us, which otherwise give• trouble both to our selves and Others:
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That when we see not, or think we see not all things so well carried in the Church and Government, as we could wish;
That when we see not, or think we see not all things so well carried in the Church and Government, as we could wish;
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yet having gone as far to mend it, as the line of our own business will reach,
yet having gone as Far to mend it, as the line of our own business will reach,
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and the farthest end of that is, having peaceably mov'd for it, and heartily pray'd for it, we may with a safe and quiet Conscience, leave the rest to God,
and the farthest end of that is, having peaceably moved for it, and heartily prayed for it, we may with a safe and quiet Conscience, leave the rest to God,
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and those to whom he hath committed that Care and Charge, whose proper business it is.
and those to whom he hath committed that Care and Charge, whose proper business it is.
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And as many as walk according to this Rule, Peace be on them, and Mercy from the God of Peace and Mercy;
And as many as walk according to this Rule, Peace be on them, and Mercy from the God of Peace and Mercy;
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To whom be all honour, glory and praise, for ever. Amen. FINIS.
To whom be all honour, glory and praise, for ever. Amen. FINIS.
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