A sermon preached before the peers in the Abby Church at Westminster, November 7, 1666 being a day of solemn humiliation for the continuing pestilence / by Edward Lord Bishop of Norwich.
A SERMON Preached before the PEERS, IN THE ABBY CHURCH at Westminster, Novemb. 7. 1666. Being a Day of Solemn Humiliation for the Continuing Pestilence ▪ PHILIP. 4. 5. Let your Moderation be known unto all Men. The Lord is at hand.
A SERMON Preached before the PEERS, IN THE ABBY CHURCH At Westminster, November 7. 1666. Being a Day of Solemn Humiliation for the Continuing Pestilence ▪ PHILIP. 4. 5. Let your Moderation be known unto all Men. The Lord is At hand.
So our Repentance is said to be towards God, and Faith towards our Lord Iesus Christ, Acts 20. 21. our Faith and Hope is said to be in God, 1 Pet. 1. 21. As the Root, though the principal Seat of Life in the Tree, is under ground unseen,
So our Repentance is said to be towards God, and Faith towards our Lord Iesus christ, Acts 20. 21. our Faith and Hope is said to be in God, 1 Pet. 1. 21. As the Root, though the principal Seat of Life in the Tree, is under ground unseen,
In which respect our Saviour, though he forbid us to do our Works to be seen of men, in a way of Ostentation, Matth. 6. 1. 6. 16. — 18. yet he commandeth us to let our Light shine before men, in a way of Edification,
In which respect our Saviour, though he forbid us to do our Works to be seen of men, in a Way of Ostentation, Matthew 6. 1. 6. 16. — 18. yet he commands us to let our Light shine before men, in a Way of Edification,
The words contain, a serious and weighty Doctrine, NONLATINALPHABET. The Lord is near; and a Christian duty from thence inferred, Let your Moderation be known unto All Men;
The words contain, a serious and weighty Doctrine,. The Lord is near; and a Christian duty from thence inferred, Let your Moderation be known unto All Men;
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and here an Extensive Abstract expressed by a Concrete, as if he should have said, Let your Tongue, your Hand, your whole Conversation shew forth to all men, upon all occasions, this excellent and most amiable Grace. 2. The Peculiarity or Characteristical difference of this vertue intimated in the word NONLATINALPHABET, not a bare Philosophical,
and Here an Extensive Abstract expressed by a Concrete, as if he should have said, Let your Tongue, your Hand, your Whole Conversation show forth to all men, upon all occasions, this excellent and most amiable Grace. 2. The Peculiarity or Characteristical difference of this virtue intimated in the word, not a bore Philosophical,
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but a Christian moderation, such as becomes Believers. 3. The Conspicuousness thereof, NONLATINALPHABET, let it be really upon all occasions manifested,
but a Christian moderation, such as becomes Believers. 3. The Conspicuousness thereof,, let it be really upon all occasions manifested,
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1. Believers are called unto an high and honourable Condition, the NONLATINALPHABET and dignity of being the Sons of God, John 1. 12. and in that Condition they may, by the power of Corruption and Temptation, be in danger to be puffed up with pride and arrogancy above others,
1. Believers Are called unto an high and honourable Condition, the and dignity of being the Sons of God, John 1. 12. and in that Condition they may, by the power of Corruption and Temptation, be in danger to be puffed up with pride and arrogance above Others,
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In this Case NONLATINALPHABET, that is, as Suidas, Hesychius, and Favorinus render it, NONLATINALPHABET, or NONLATINALPHABET, that which is decent or becoming, is to be known;
In this Case, that is, as Suidas, Hesychius, and Favorinus render it,, or, that which is decent or becoming, is to be known;
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apt in Prosperity to be corrupted, in Adversity to be dejected, and according to diversity of Conditions, to express a dissimilar and uneven behaviour; here again, NONLATINALPHABET, let your Moderation be known, NONLATINALPHABET, a serene, pacate,
apt in Prosperity to be corrupted, in Adversity to be dejected, and according to diversity of Conditions, to express a dissimilar and uneven behaviour; Here again,, let your Moderation be known,, a serene, pacate,
3. Again, being by the state of our Christianity, and by reason of the Emnity which God hath put between the seed of the Woman and the seed of the Serpent, to expect,
3. Again, being by the state of our Christianity, and by reason of the Enmity which God hath put between the seed of the Woman and the seed of the Serpent, to expect,
as Strangers in the midst of Adversaries, manifold afflictions and injuries, as the Scripture hath assured us, Act. 14. 22. 2 ▪ Tim. 3. 12. Here also NONLATINALPHABET, let your Moderation be known, NONLATINALPHABET, Moderation of patience in bearing Evils;
as Strangers in the midst of Adversaries, manifold afflictions and injuries, as the Scripture hath assured us, Act. 14. 22. 2 ▪ Tim. 3. 12. Here also, let your Moderation be known,, Moderation of patience in bearing Evils;
NONLATINALPHABET, a Moderation of Candor and Equanimity; not putting suspicious and morose, but favourable constructions upon Actions which have an appearance of unkindness;
, a Moderation of Candor and Equanimity; not putting suspicious and morose, but favourable constructions upon Actions which have an appearance of unkindness;
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4. Again, having with other men a share and right in publick Iustice, and out of the debt of Self-love, being engaged thereby to preserve our own Interests, we may be tempted to rigour and extremity in the means thereunto,
4. Again, having with other men a share and right in public justice, and out of the debt of Self-love, being engaged thereby to preserve our own Interests, we may be tempted to rigour and extremity in the means thereunto,
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and to lay hold on the utmost advantages against our Brother: Here also the Exhortation is seasonable, that our Moderation be known; that we be rather ready to part from our own right,
and to lay hold on the utmost advantages against our Brother: Here also the Exhortation is seasonable, that our Moderation be known; that we be rather ready to part from our own right,
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and so the Philosopher saith, that NONLATINALPHABET is NONLATINALPHABET, a supplying of the defect, and NONLATINALPHABET, a rectifying and mitigating of the rigour of Legal Justice.
and so the Philosopher Says, that is, a supplying of the defect, and, a rectifying and mitigating of the rigour of Legal justice.
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5. Again, because we have the Human Nature burthened with the same common Infirmities, and are of like passions with other men, we may be easily tempted and transported many wayes into inordinateness and excess; we may use our knowledge and liberty undecently and exorbitantly, to the defiling of our Selves;
5. Again, Because we have the Human Nature burdened with the same Common Infirmities, and Are of like passion with other men, we may be Easily tempted and transported many ways into inordinateness and excess; we may use our knowledge and liberty undecently and exorbitantly, to the defiling of our Selves;
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we may use them uncharitably, to the grief and scandal of our Brethren, as the Apostle sheweth, Rom. 14. 15, 21. 1 Cor. 8. 9, 12. 10. 23, 28, 29, 32. 1 Pet. 2. 16. we may use our power and authority sharply and severely, to the grieving, rather than benefiting our poor Brethren;
we may use them uncharitably, to the grief and scandal of our Brothers, as the Apostle shows, Rom. 14. 15, 21. 1 Cor. 8. 9, 12. 10. 23, 28, 29, 32. 1 Pet. 2. 16. we may use our power and Authority sharply and severely, to the grieving, rather than benefiting our poor Brothers;
not rigidly to insist on our Liberty, to the grief and scandal of our Brethren. Moderation of Power, not to be NONLATINALPHABET, severe Exactors of the extremity of Justice;
not rigidly to insist on our Liberty, to the grief and scandal of our Brothers. Moderation of Power, not to be, severe Exactors of the extremity of justice;
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Moderation of Passions, not to be transported with excessive delights, overwhelmed with inordinate sorrows, or possessed with any other unruly or tempestuous affection, to the suffocating of Reason, and dishonour of Religion;
Moderation of Passion, not to be transported with excessive delights, overwhelmed with inordinate sorrows, or possessed with any other unruly or tempestuous affection, to the suffocating of Reason, and dishonour of Religion;
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but to let Grace and Wisdom hold the reins, and keep within just bounds of Temper and Sobriety whatsoever offers to break forth into undecency and excess.
but to let Grace and Wisdom hold the reins, and keep within just bounds of Temper and Sobriety whatsoever offers to break forth into undecency and excess.
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as those who have a Lord to rejoyce in, a God to pray unto, a Blessed appearing of a Glorious Saviour to wait for, as a People whom God hath formed for himself, to shew forth his praise, Isai. 43. 21. This is the frequent Exhortation of the Apostle, that we walk worthy of the Vocation wherewith we are called, Eph. 4. 1. as becometh the Gospel of Christ, Phil. 1. 27. So as we have learned and received Christ Iesus the Lord, Col. 2. 6. worthy of God, who hath called us to his Kingdom and Glory, 1 Thess. 2. 12. as becometh Holyness, as a peculiar People, that we may adorn the Doctrine of God our Saviour in all things, Tit. 2. 3, 10, 14. and may shew forth the praises of him, who hath called us out of Darkness into his marvelous Light, 1 Pet. 2. 9. And truly there is nothing deserveth such Lamentation as this, to consider how few there are who live consonantly to the Gospel;
as those who have a Lord to rejoice in, a God to pray unto, a Blessed appearing of a Glorious Saviour to wait for, as a People whom God hath formed for himself, to show forth his praise, Isaiah 43. 21. This is the frequent Exhortation of the Apostle, that we walk worthy of the Vocation wherewith we Are called, Ephesians 4. 1. as Becometh the Gospel of christ, Philip 1. 27. So as we have learned and received christ Iesus the Lord, Col. 2. 6. worthy of God, who hath called us to his Kingdom and Glory, 1 Thess 2. 12. as Becometh Holiness, as a peculiar People, that we may adorn the Doctrine of God our Saviour in all things, Tit. 2. 3, 10, 14. and may show forth the praises of him, who hath called us out of Darkness into his marvelous Light, 1 Pet. 2. 9. And truly there is nothing deserveth such Lamentation as this, to Consider how few there Are who live consonantly to the Gospel;
In one word, that we should walk as he walked, and observe all things whatsoever he hath commanded us? and have we not solemnly vowed all this in our Baptisme? wherein we promised to keep a good Conscience towards God,
In one word, that we should walk as he walked, and observe all things whatsoever he hath commanded us? and have we not solemnly vowed all this in our Baptism? wherein we promised to keep a good Conscience towards God,
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and lusts? and so not onely subscribe to the truth, but undertake the practice of those necessary Doctrines? And if we should now compare the Lives of Men amongst us, their barefac'd and open Profaneness, their daring Atheisme and Blasphemy, their Oaths and Curses, their Luxuries and Excesses, their Wantonness and Impurities, their Variance and Wrath, their Contentions and Defiances, their Bloodshed and Duels, their Implacableness and Revenge, their inordinate love of the profits and pleasure of the World more than of God, their utter unacquaintance with the Yoke of Christ,
and Lustiest? and so not only subscribe to the truth, but undertake the practice of those necessary Doctrines? And if we should now compare the Lives of Men among us, their barefaced and open Profaneness, their daring Atheism and Blasphemy, their Oaths and Curses, their Luxuries and Excesses, their Wantonness and Impurities, their Variance and Wrath, their Contentions and Defiances, their Bloodshed and Duels, their Implacableness and Revenge, their inordinate love of the profits and pleasure of the World more than of God, their utter unacquaintance with the Yoke of christ,
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and our most perfidious violations of it, might we not most confidently conclude, aut haec non est Lex Christi, aut nos non sumus Christiani? Either this is not Christianity, or we are not Christians? and so Tertullian, Iustin Martyr, and other Antients are bold to affirm of such men, That they are not Christians.
and our most perfidious violations of it, might we not most confidently conclude, Or haec non est Lex Christ, Or nos non sumus Christians? Either this is not Christianity, or we Are not Christians? and so Tertullian, Justin Martyr, and other Ancients Are bold to affirm of such men, That they Are not Christians.
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which hath been sealed by the blood of Martyrs, published by the preaching of Apostles, confirmed by Miracles, attested by the World, confessed by Devils: Sed longe major insania, si de Evangelii veritate non dubitas, vivere tamen quasi de ejus falsitate non dubitares.
which hath been sealed by the blood of Martyrs, published by the preaching of Apostles, confirmed by Miracles, attested by the World, confessed by Devils: said long Major insania, si de Evangelii veritate non dubitas, vivere tamen quasi de His falsitate non dubitares.
And certainly, they who abuse the Doctrine of the Gospel unto licencious Living, and expose the holy Name of God unto Contempt, by turning his Grace into Lasciviousness, are Christiani nominis probra & Maculae, the stain and dishonour, the blains and ulcers of the Christian ▪ Name, no otherwise belonging unto the body of Christ,
And Certainly, they who abuse the Doctrine of the Gospel unto licentious Living, and expose the holy Name of God unto Contempt, by turning his Grace into Lasciviousness, Are Christians Nominis probra & Maculae, the stain and dishonour, the blains and ulcers of the Christian ▪ Name, no otherwise belonging unto the body of christ,
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than dung and excrements to the Natural body If the Lacedemonian in Plutarch would often look on his Gray Hairs, that he might be put in minde to do nothing unworthy the honour of them;
than dung and excrements to the Natural body If the Lacedaemonian in Plutarch would often look on his Grey Hairs, that he might be put in mind to do nothing unworthy the honour of them;
how much more should we continually minde the dignity of our Relation unto God, as his Children, that we never admit any thing unbecoming the Excellency of so High a Calling. 2ly.
how much more should we continually mind the dignity of our Relation unto God, as his Children, that we never admit any thing unbecoming the Excellency of so High a Calling. 2ly.
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Being in danger by the different vicissitudes of divine providence, to be tossed and discomposed with various and unequal Affections, contrary to that stedfastness of Heart which ought alwayes to be in Believers, who have an all-sufficient God to rejoyce in,
Being in danger by the different vicissitudes of divine providence, to be tossed and discomposed with various and unequal Affections, contrary to that steadfastness of Heart which ought always to be in Believers, who have an All-sufficient God to rejoice in,
and a Treasure of exceeding great and precious Promises, (able by Faith and Hope to ballance the Soul against all Secular Fluctuations and Concussions) to take Comfort from, In this Case therefore it is necessary that our Moderation be known, that we learn, with the Apostle, in every state to be content, to be abased and suffer need without pusillanimity or despondency, to abound and be full without arrogance or vain-glory.
and a Treasure of exceeding great and precious Promises, (able by Faith and Hope to balance the Soul against all Secular Fluctuations and Concussions) to take Comfort from, In this Case Therefore it is necessary that our Moderation be known, that we Learn, with the Apostle, in every state to be content, to be abased and suffer need without pusillanimity or despondency, to abound and be full without arrogance or vainglory.
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and it makes the Brother of Low degree to rejoyce in that he is exalted to the hope of Salvation, Jam. 1. 9, 10. When therefore, with David, we finde one while our Mountain strong, and presently we are moved, Psal. 36. 6. when one day, with Ionah, we rejoyce in our Gourd,
and it makes the Brother of Low degree to rejoice in that he is exalted to the hope of Salvation, Jam. 1. 9, 10. When Therefore, with David, we find one while our Mountain strong, and presently we Are moved, Psalm 36. 6. when one day, with Jonah, we rejoice in our Gourd,
of another, that he was never observed either to laugh or weep; of another, that he was of so equal a Temper, that in his Youth, he had the wisedom of an Old Man,
of Another, that he was never observed either to laugh or weep; of Another, that he was of so equal a Temper, that in his Youth, he had the Wisdom of an Old Man,
How much more should Christians, who have an unchangeable God to take care of them, a Kingdom which cannot be shaken provided for them, Promises which are all yea and Amen, and an Hope which is sure and stedfast set before them, retain a minde like the Rock on which they are built, fixed and inconcussible.
How much more should Christians, who have an unchangeable God to take care of them, a Kingdom which cannot be shaken provided for them, Promises which Are all yea and Amen, and an Hope which is sure and steadfast Set before them, retain a mind like the Rock on which they Are built, fixed and inconcussible.
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and such he would have us all to be, stedfast and unmoveable, 1 Cor. 15. 58. not soon shaken in minde, 2 Thess. 2. 2. but holding our Confidence, and the rejoycing of our Hope firm unto the end, Heb. 3. 6. 3. Being, by the Condition of our Christianity, to expect manifold Afflictions and Injuries in the World;
and such he would have us all to be, steadfast and Unmovable, 1 Cor. 15. 58. not soon shaken in mind, 2 Thess 2. 2. but holding our Confidence, and the rejoicing of our Hope firm unto the end, Hebrew 3. 6. 3. Being, by the Condition of our Christianity, to expect manifold Afflictions and Injuries in the World;
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looking rather with Comfort on the need we have of them, 1 Pet. 1. 16. on the fruit we have from them, Heb. 12. 10. on the Recompence of the Reward which will follow them, Heb. 11. 25, 26. Rom. 8. 17, 18. on the love of God, which will support us under them, Heb. 12. 6. on our Communion in them with Christ, for whose sake we suffer them, 1 Pet. 4. 13. on the End of the Lord, who is ever pittifull and of tender mercy to us, in them, Iam 5. 11. than on any present weight or pressure we sustain from them.
looking rather with Comfort on the need we have of them, 1 Pet. 1. 16. on the fruit we have from them, Hebrew 12. 10. on the Recompense of the Reward which will follow them, Hebrew 11. 25, 26. Rom. 8. 17, 18. on the love of God, which will support us under them, Hebrew 12. 6. on our Communion in them with christ, for whose sake we suffer them, 1 Pet. 4. 13. on the End of the Lord, who is ever pitiful and of tender mercy to us, in them, Iam 5. 11. than on any present weight or pressure we sustain from them.
Nullus dolor est de incursione ▪ Malorum praesentium quibus fiducia est futurorum Bonorum, saith Saint Cyprian: A Man is never miserable by any thing, which cannot take away God or Salvation from him.
Nullus dolour est de incursion ▪ Malorum praesentium quibus Fiducia est futurorum Bonorum, Says Saint Cyprian: A Man is never miserable by any thing, which cannot take away God or Salvation from him.
but out of love, which doth not wittingly or hastily suspect Evil, 1 Cor. 13. 5. which covereth all Sinnes, Prov. 10. 12. which teacheth us to shew all meekness to all men, Tit. 3. 2. we are prohibited Society with some men, 2 Thess. 3. 6. but we are commanded to follow Peace with All, Heb. 12. 14. 3. Moderation of Meekness and Lenity, not resisting of Evill;
but out of love, which does not wittingly or hastily suspect Evil, 1 Cor. 13. 5. which Covereth all Sins, Curae 10. 12. which Teaches us to show all meekness to all men, Tit. 3. 2. we Are prohibited Society with Some men, 2 Thess 3. 6. but we Are commanded to follow Peace with All, Hebrew 12. 14. 3. Moderation of Meekness and Lenity, not resisting of Evil;
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nor out of a vindictive Spirit, embracing all advantages to avenge our Selves, as if it were an Argument of a low and dejected Soul not to repay Evil with Evil,
nor out of a vindictive Spirit, embracing all advantages to avenge our Selves, as if it were an Argument of a low and dejected Soul not to repay Evil with Evil,
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directly contrary to the Word of God, which maketh it a man's wisedom and glory to pass over a transgression, Prov. 19. 11. and expressly requireth us not to recompence Evil, but to wait on God, Prov. 20. 22. Rom. 12. 17. yea contrary to the noble practice of many magnanimous Heathens, Epaminondas, Agesilaus, Pompey, Caesar, and others, who by their clemency and bounty toward Enemies, provided for their own Safety,
directly contrary to the Word of God, which makes it a Man's Wisdom and glory to pass over a Transgression, Curae 19. 11. and expressly requires us not to recompense Evil, but to wait on God, Curae 20. 22. Rom. 12. 17. yea contrary to the noble practice of many magnanimous heathens, Epaminondas, Agesilaus, Pompey, Caesar, and Others, who by their clemency and bounty towards Enemies, provided for their own Safety,
so also do ye, Col 3. 13. that man can have no assurance of Christs forgiving him, who resolveth to be avenged on his Brother, Matth. 18. 35. He who choseth rather to be a Murtherer, to take away another Mans life,
so also do you, Col 3. 13. that man can have no assurance of Christ forgiving him, who resolves to be avenged on his Brother, Matthew 18. 35. He who chooses rather to be a Murderer, to take away Another men life,
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or to throw away his own, than to suffer a Reproach, hath, give me leave to say it, eousque, renounced the Doctrine of Christ, who commandeth us to do good unto those that hate us,
or to throw away his own, than to suffer a Reproach, hath, give me leave to say it, eousque, renounced the Doctrine of christ, who commands us to do good unto those that hate us,
and pray for those that despitefully use us, Matth 5. 44. as himself did, Luke 23. 34. who being reviled reviled nor again, but was as a Sheep dumbe before the Shearer, as the Prophet speaks.
and pray for those that despitefully use us, Matthew 5. 44. as himself did, Lycia 23. 34. who being reviled reviled nor again, but was as a Sheep dumb before the Shearer, as the Prophet speaks.
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By this noble Moderation we disappoint those that wrong us, quia fructus Laedentis in dolore laesi est, we fence our selves against the harm which an Injury would do us,
By this noble Moderation we disappoint those that wrong us, quia fructus Laedentis in dolore laesi est, we fence our selves against the harm which an Injury would do us,
He that is slow to anger appeaseth strife, Prov. 15. 18. We melt and overcome our Enemie, and heap coals of fire on his head, Rom. 12. 20. But above all we honour God, to whom alone Vengeance belongeth, we adorn the Gospel,
He that is slow to anger appeaseth strife, Curae 15. 18. We melt and overcome our Enemy, and heap coals of fire on his head, Rom. 12. 20. But above all we honour God, to whom alone Vengeance belongeth, we adorn the Gospel,
4. Being subject, by the dictates of overmuch Self-love, to assert with rigour our own Right and Interest, in this Case also the Precept is necessary, Let your Moderation be known;
4. Being Subject, by the dictates of overmuch Self-love, to assert with rigour our own Right and Interest, in this Case also the Precept is necessary, Let your Moderation be known;
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though the nobler Person, yet in order unto Peace and Honor, that their Dissentions might not expose Religion unto reproach amongst the Canaanites, he gave unto Lot the praeoption of what part of the Land he would live in, Gen. 13. 9. It was as free for the Apostle to have taken the Rewards of his Ministry of the Corinthians as of other Churches,
though the Nobler Person, yet in order unto Peace and Honour, that their Dissensions might not expose Religion unto reproach among the Canaanites, he gave unto Lot the praeoption of what part of the Land he would live in, Gen. 13. 9. It was as free for the Apostle to have taken the Rewards of his Ministry of the Corinthians as of other Churches,
nor give occasion of glorying against him unto those that sought it, 1 Cor. 9. 12, 14, 15. 2 Cor. 1•. 8, 12 Our Saviour, though he might have insisted on the dignity of his Person,
nor give occasion of glorying against him unto those that sought it, 1 Cor. 9. 12, 14, 15. 2 Cor. 1•. 8, 12 Our Saviour, though he might have insisted on the dignity of his Person,
as the Sonne of God, from paying Tribute, yet to avoid offence he did Cedere de Iure, and gave order about the payment of it, Matth. 17. 24, 25, 26. No doubt is to be made,
as the Son of God, from paying Tribute, yet to avoid offence he did Cedere de Iure, and gave order about the payment of it, Matthew 17. 24, 25, 26. No doubt is to be made,
the Evil being farr less for them to suffer wrong, than for the Gospel to suffer reproach, 1 Cor. 6. 5, 6, 7. Thus doth this most amiable Grace whereby we behave our Selves towards all Men with all Equity, Facility, Equanimity,
the Evil being Far less for them to suffer wrong, than for the Gospel to suffer reproach, 1 Cor. 6. 5, 6, 7. Thus does this most amiable Grace whereby we behave our Selves towards all Men with all Equity, Facility, Equanimity,
but the Oaks which withstand it, nor Thunder so easily hurt Shrubs as Cedars, So the wrath and prejudice of Adversaries is exceedingly mitigated and abated by the Humility, Moderation and Meeknesse of those that suffer them. Lastly.
but the Oaks which withstand it, nor Thunder so Easily hurt Shrubs as Cedars, So the wrath and prejudice of Adversaries is exceedingly mitigated and abated by the Humility, Moderation and Meekness of those that suffer them. Lastly.
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Being subject to the same common Passions and Infirmities with other Men, and thereupon lyable to be transported into Excess in the use either of our Knowledge, Power or Liberty;
Being Subject to the same Common Passion and Infirmities with other Men, and thereupon liable to be transported into Excess in the use either of our Knowledge, Power or Liberty;
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1. Moderation of Iudgement, that we suffer not our Knowledge to puff us up, but temper it as the Apostle directeth us with Charity, and use it unto Edification, 1 Cor. 8. 1. I do not hereby understand Moderation in the measure or degrees of our Knowledge, as if we should content our Selves with a Mediocrity,
1. Moderation of Judgement, that we suffer not our Knowledge to puff us up, but temper it as the Apostle directeth us with Charity, and use it unto Edification, 1 Cor. 8. 1. I do not hereby understand Moderation in the measure or Degrees of our Knowledge, as if we should content our Selves with a Mediocrity,
for we are required to grow in Knowledge, 2 Pet. 3. 18. and the Word of Christ must dwell in us richly, Col 3. 16. Nor do I understand a Moderation of Indifferency, as if it matter'd not what Judgement we were of,
for we Are required to grow in Knowledge, 2 Pet. 3. 18. and the Word of christ must dwell in us richly, Col 3. 16. Nor do I understand a Moderation of Indifferency, as if it mattered not what Judgement we were of,
but had, as the Priscilianists claimed, a Liberty at pleasure to depart from the Rule of Divine Truth in Outward Profession, to serve a present Interest;
but had, as the Priscillianists claimed, a Liberty At pleasure to depart from the Rule of Divine Truth in Outward Profession, to serve a present Interest;
We are to hold fast the Faithfull Word, Tit. 1. 9. and having proved all things, to hold fast that which is good, 1 Thess. 5. 21. But by a Moderation in Judgement, I understand these three Things:
We Are to hold fast the Faithful Word, Tit. 1. 9. and having proved all things, to hold fast that which is good, 1 Thess 5. 21. But by a Moderation in Judgement, I understand these three Things:
as the men of Bethshemesh into the Ark, 1 Sam. 6. 19. nor to weary our Selves about Questions, as the Apostle speaks, which are unprofitable and vain, Tit. 3. 9. such as that of Peter, What shall this Man do? John 21. 21. and that of the Apostles, Wilt thou now restore the Kingdom unto Israel? Acts 1. 6. But to be wise unto Sobriety, Rom. 12. 3. and to content our Selves with things Revealed,
as the men of Bethshemesh into the Ark, 1 Sam. 6. 19. nor to weary our Selves about Questions, as the Apostle speaks, which Are unprofitable and vain, Tit. 3. 9. such as that of Peter, What shall this Man do? John 21. 21. and that of the Apostles, Wilt thou now restore the Kingdom unto Israel? Acts 1. 6. But to be wise unto Sobriety, Rom. 12. 3. and to content our Selves with things Revealed,
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and leave Secret things unto God, Deut. 29. 29. in quem sic Cred•mus, saith Saint Austin, ut aliqua non aperiri etiam pulsantibus nullo modo adversus eum murmurare debeamus.
and leave Secret things unto God, Deuteronomy 29. 29. in Whom sic Cred•mus, Says Saint Austin, ut Any non aperiri etiam pulsantibus nullo modo Adversus Eum murmurare debeamus.
And therefore that good Father Gave no other Answer to a curious Question, than this modest one, Nescio quod Nescio, as Judging an humble Ignorance much better than a proud Curiosity.
And Therefore that good Father Gave no other Answer to a curious Question, than this modest one, Nescio quod Nescio, as Judging an humble Ignorance much better than a proud Curiosity.
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2. A Moderation of Humility and Modesty, not to be so opinionative or tenacious of our own private, meerly disputable and problematical Conceptions, wholly unnecessary to Faith, Worship,
2. A Moderation of Humility and Modesty, not to be so opinionative or tenacious of our own private, merely disputable and problematical Conceptions, wholly unnecessary to Faith, Worship,
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and haply thereby to cause a great disturbance in the Church of God, directly contrary to the Counsel of the Apostle, Hast thou Faith, have it to thy self before God, Rom. 14. 22. It is not fit that the peace of the Church should be endangered by the bold attempts of every daring Pen.
and haply thereby to cause a great disturbance in the Church of God, directly contrary to the Counsel of the Apostle, Hast thou Faith, have it to thy self before God, Rom. 14. 22. It is not fit that the peace of the Church should be endangered by the bold attempts of every daring Pen.
Of this sort was that unhappy Controversie in the dayes of Pope Victor, between the Roman and Asiatick Churches, touching the time of Easter, who though former Bishops of Rome had, notwithstanding the different observations in that Case, held intimate fellowship with the Asian Bishops, did out of excess of Passion, NONLATINALPHABET,
Of this sort was that unhappy Controversy in the days of Pope Victor, between the Roman and Asiatic Churches, touching the time of Easter, who though former Bishops of Room had, notwithstanding the different observations in that Case, held intimate fellowship with the Asian Bishops, did out of excess of Passion,,
3. Moderation of Charity, when in such things wherein a latitude and mutual Tendernesse may be allowed, we choose rather, according to the Doctrine of the Apostle, not to offend our weak Brethren,
3. Moderation of Charity, when in such things wherein a latitude and mutual Tenderness may be allowed, we choose rather, according to the Doctrine of the Apostle, not to offend our weak Brothers,
And truly as it is an Honour which Learned men owe unto one another, to allow a liberty of Dissent in Matters of mere opinion, Salvâ compage Fidei, Salvo vinculo Charitatis, Salvâ pace Ecclesiae, (for those three, Faith, Love, and Peace, are still to be preserved:) so it is a Charity which Good men owe unto one another, upon the same Salvo's, to bear with the Infirmities of each other, not to judge,
And truly as it is an Honour which Learned men owe unto one Another, to allow a liberty of Dissent in Matters of mere opinion, Salvâ compage Fidei, Salvo Vinculo Charitatis, Salvâ pace Ecclesiae, (for those three, Faith, Love, and Peace, Are still to be preserved:) so it is a Charity which Good men owe unto one Another, upon the same Salvo's, to bear with the Infirmities of each other, not to judge,
the learned Author of the Book called An Answer to Charity maintained, and the late learned Primate of Armagh Archbishop Bramhall I shall not take upon me to affix any private sense of mine upon Publick Laws,
the learned Author of the Book called an Answer to Charity maintained, and the late learned Primate of Armagh Archbishop Bramhall I shall not take upon me to affix any private sense of mine upon Public Laws,
onely sure I am in Points which are not Fidei but Questionum (as Saint Austin distinguisheth) in Matters of an inferiour nature, wherein no Man can rationally hold himself bound to trouble or discompose the Mindes of the People,
only sure I am in Points which Are not Fidei but Questionum (as Saint Austin Distinguisheth) in Matters of an inferior nature, wherein no Man can rationally hold himself bound to trouble or discompose the Minds of the People,
This was the Counsel of the Old men, Speak good unto them and they will be thy Servants for ever, 1 Reg. 12. 7. as Moderation is by grave and prudent men observed to be the preservative of Power; So Cato in Plutarch, and Iulius Caesar in that excellent Oration which he made unto the Senate in Dion: so certainly it is a special means for the Right administration of it.
This was the Counsel of the Old men, Speak good unto them and they will be thy Servants for ever, 1 Reg. 12. 7. as Moderation is by grave and prudent men observed to be the preservative of Power; So Cato in Plutarch, and Julius Caesar in that excellent Oration which he made unto the Senate in Dion: so Certainly it is a special means for the Right administration of it.
Therefore the Lord chose Moses the meekest man alive for the Government of his Peculiar people, Num. 12. 3. and of Christ the Prince of Peace it is said, that he would not break the bruised reed,
Therefore the Lord chosen Moses the Meekest man alive for the Government of his Peculiar people, Num. 12. 3. and of christ the Prince of Peace it is said, that he would not break the Bruised reed,
nor quench the smoaking flax, Matth. 12. 20. as he saith of himself, Learn of me for I am meek and lowly, Matth. 11. 29. and the Apostle beseecheth the Corinthians by the Meekness and Gentleness of Christ, 2 Cor. 10. 1. so the same Apostle expresseth his tenderness towards the Church, by the affections sometimes of a Father, 1 Cor. 4. 15. Sometimes of a Mother, Gal. 4. 19. Sometimes of a Nurse, 1 Thess. 2. 7. He calleth upon Timothy, In meekness to instruct those that oppose themselves,
nor quench the smoking flax, Matthew 12. 20. as he Says of himself, Learn of me for I am meek and lowly, Matthew 11. 29. and the Apostle Beseecheth the Corinthians by the Meekness and Gentleness of christ, 2 Cor. 10. 1. so the same Apostle Expresses his tenderness towards the Church, by the affections sometime of a Father, 1 Cor. 4. 15. Sometime of a Mother, Gal. 4. 19. Sometime of a Nurse, 1 Thess 2. 7. He calls upon Timothy, In meekness to instruct those that oppose themselves,
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because the Servant of the Lord must be Gentle to all men, 2 Tim. 2. 24, 25. and upon Titus, to shew all Meekness to all men, Tit. 3. 2. Rulers are called Healers, Isai. 3. 7. and a Physician, saith Plutarch, will if it may be cure the Disease of his Patient rather by Sleep and Diet, than by strong Purges.
Because the Servant of the Lord must be Gentle to all men, 2 Tim. 2. 24, 25. and upon Titus, to show all Meekness to all men, Tit. 3. 2. Rulers Are called Healers, Isaiah 3. 7. and a physician, Says Plutarch, will if it may be cure the Disease of his Patient rather by Sleep and Diet, than by strong Purges.
and surely it cannot but be usefull for Healing Distempers, amongst a long dilacerated and discomposed People, ut quod Belli calamitas introduxit, hoc Pacis Lenitas sopiret, to use the words of Iustinian the Emperor.
and surely it cannot but be useful for Healing Distempers, among a long dilacerated and discomposed People, ut quod Belli Calamity introduxit, hoc Pacis Lenitas sopiret, to use the words of Iustinian the Emperor.
neither shall I at all presume to bespeak the Reverend Governors of the Church in this Case of Moderation, in any other way than the Apostle doth the Thessalonians in the Case of Brotherly ▪ Love. As touching Moderation ye need not that I write unto you,
neither shall I At all presume to bespeak the Reverend Governors of the Church in this Case of Moderation, in any other Way than the Apostle does the Thessalonians in the Case of Brotherly ▪ Love. As touching Moderation you need not that I write unto you,
for you your selves are taught of God to shew all meekness to all men, and to restore those that are overtaken in a fault with the spirit of Meekness, and indeed you do it.
for you your selves Are taught of God to show all meekness to all men, and to restore those that Are overtaken in a fault with the Spirit of Meekness, and indeed you do it.
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One thing I assure my self would greatly conduce to the Healing of our Divisions, and reducing of many unto the Communion of the Church who have departed from it,
One thing I assure my self would greatly conduce to the Healing of our Divisions, and reducing of many unto the Communion of the Church who have departed from it,
and Animosity, but with the Spirit of Meekness, and by the Majesty and Authority of the Word; (which alone can convince and awe the Conscience) would lead such holy, peaceable,
and Animosity, but with the Spirit of Meekness, and by the Majesty and authority of the Word; (which alone can convince and awe the Conscience) would led such holy, peaceable,
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and inoffensive Lives, would treat all men with that prudence, meekness, and winning Converse, that all who see and hear them may know that God is in them of a truth, that they do indeed love the Peoples Souls,
and inoffensive Lives, would Treat all men with that prudence, meekness, and winning Converse, that all who see and hear them may know that God is in them of a truth, that they do indeed love the Peoples Souls,
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Thus are all the Interests of a Christian Church by all the Officers therein, to be managed and preserved with that wisedom which is from above, which Saint Iames tells us, is first pure, then peaceable, gentle, easie to be entreated, full of mercy and good works, without partiality,
Thus Are all the Interests of a Christian Church by all the Officers therein, to be managed and preserved with that Wisdom which is from above, which Saint James tells us, is First pure, then peaceable, gentle, easy to be entreated, full of mercy and good works, without partiality,
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We must get the Heart ballanced with such Graces as may in special manner establish it against perturbation of Passion, with clearness of Reason, serenity of Judgment, strength of Wisedom, sobriety and gentleness of Spirit, humility and lowlyness of Minde, (for ever the more Proud, the more Passionate) with Self-denial;
We must get the Heart balanced with such Graces as may in special manner establish it against perturbation of Passion, with clearness of Reason, serenity of Judgement, strength of Wisdom, sobriety and gentleness of Spirit, humility and lowliness of Mind, (for ever the more Proud, the more Passionate) with Self-denial;
for all Impotency of Affections is rooted in an inordinate Self-love; This will transport a man to furious Anger, to insatiable desires to excessive Delights, to discruciating Fears, to impatient Hopes, to tormenting Sorrows, to gnawing Emulations, to overwhelming Despairs.
for all Impotency of Affections is rooted in an inordinate Self-love; This will transport a man to furious Anger, to insatiable Desires to excessive Delights, to discruciating Fears, to impatient Hope's, to tormenting Sorrows, to gnawing Emulations, to overwhelming Despairs.
The Heart, saith the Apostle, is established by Grace, Heb. 13. 9. We have thus largely considered the Duty here required, which the Apostle would further have to be such a Moderation as becometh them as Christians.
The Heart, Says the Apostle, is established by Grace, Hebrew 13. 9. We have thus largely considered the Duty Here required, which the Apostle would further have to be such a Moderation as Becometh them as Christians.
And therefore the Precept is closed in on all sides of the Text with certain peculiarities of Christians, Rejoycing in the Lord, Verse 4. And what can befall a man to shake and discompose his Heart, who hath a Lord alwayes to rejoyce in? nearness of that Lord, the Lord is at hand;
And Therefore the Precept is closed in on all sides of the Text with certain peculiarities of Christians, Rejoicing in the Lord, Verse 4. And what can befall a man to shake and discompose his Heart, who hath a Lord always to rejoice in? nearness of that Lord, the Lord is At hand;
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And what is there in all the World, the beauty whereof can bewitch with Inordinate Love, the evil whereof can tempt to Immoderate Fears the Heart which can by Faith see Christ coming quickly with a farr more exceeding and abundant weight of glory? An access in Prayer and Supplication unto the Throne of Grace, v. 6. And what Evils can disquiet the Heart of that Man with anxious, excessive,
And what is there in all the World, the beauty whereof can bewitch with Inordinate Love, the evil whereof can tempt to Immoderate Fears the Heart which can by Faith see christ coming quickly with a Far more exceeding and abundant weight of glory? an access in Prayer and Supplication unto the Throne of Grace, v. 6. And what Evils can disquiet the Heart of that Man with anxious, excessive,
and discruciating Cares, who hath the bosome of a Father in Heaven to powre out his Requests into? Lastly, the peace of God which passeth all understanding;
and discruciating Cares, who hath the bosom of a Father in Heaven to pour out his Requests into? Lastly, the peace of God which passes all understanding;
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and what Perturbations are able to storm such a Soul as is garrison'd with Divine peace? There is a mere philosophical Moderation, quae mimice affectat veritatem, as Tertullian speaks.
and what Perturbations Are able to storm such a Soul as is garrisoned with Divine peace? There is a mere philosophical Moderation, Quae mimice affectat veritatem, as Tertullian speaks.
which requireth us not to resist Evil, to love our Enemies, to Bless them that Curse us, to do Good unto those that Hate us, to recompence to no man Evil for Evil, to weep as though we wept not,
which requires us not to resist Evil, to love our Enemies, to Bless them that Curse us, to do Good unto those that Hate us, to recompense to no man Evil for Evil, to weep as though we wept not,
It is Regulated by the Example of Christ, of whom we learn to be meek and lowly, to forbear and to forgive, who when he was reviled reviled not again, who prayed for his Persecutors,
It is Regulated by the Exampl of christ, of whom we Learn to be meek and lowly, to forbear and to forgive, who when he was reviled reviled not again, who prayed for his Persecutors,
It is ordered to the glory of Christ, and honour of Christianity, when by our Moderation we adorn the Doctrine of God our Saviour, being blameless, and harmless, the Sons of God without rebuke, shining as Lights in the World.
It is ordered to the glory of christ, and honour of Christianity, when by our Moderation we adorn the Doctrine of God our Saviour, being blameless, and harmless, the Sons of God without rebuke, shining as Lights in the World.
For this End it is that the Apostle requireth this Moderation of theirs to be known, not as the Philosophers and Heathen shewed their Vertues for Vain-glory, Ostentation,
For this End it is that the Apostle requires this Moderation of theirs to be known, not as the Philosophers and Heathen showed their Virtues for Vainglory, Ostentation,
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and Interest, as Gloriae Animalia, & Negociatores Famae, as Tertullian calls them: But that others seeing our good Works may glorifie God in the day of Visitation;
and Interest, as Glory Animalia, & Negociatores Famae, as Tertullian calls them: But that Others seeing our good Works may Glorify God in the day of Visitation;
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for if they who profess Obedience to the Rule of Christ in the Gospel live dissonantly from the Prescripts of that Rule, they do not onely harden wicked men in their Sinnes,
for if they who profess obedience to the Rule of christ in the Gospel live dissonantly from the Prescripts of that Rule, they do not only harden wicked men in their Sins,
but expose the name of God and his Doctrine unto Reproach, as the Apostle teacheth, Rom. 2. 23, 24. 1 Tim. 6. 1. as Nathan told David, that by his Sinne he had caused the Enemies ▪ of God to blaspheme, 2 Sam. 12. 14. So perverse and illogical is Malice,
but expose the name of God and his Doctrine unto Reproach, as the Apostle Teaches, Rom. 2. 23, 24. 1 Tim. 6. 1. as Nathan told David, that by his Sin he had caused the Enemies ▪ of God to Blaspheme, 2 Sam. 12. 14. So perverse and illogical is Malice,
The Moralist hath observed, that the antient Grecians called a Man NONLATINALPHABET, that is, Light, teaching him so to live as to be a Light unto others.
The Moralist hath observed, that the ancient Greeks called a Man, that is, Light, teaching him so to live as to be a Light unto Others.
Sure I am the Apostle hath told us, that though we were by nature Darkness, yet we are Light in the Lord, and therefore should walk as Children of Light, and shine as Lights in the World, Eph. 5. 8. Phil. 2. •5. Lastly.
Sure I am the Apostle hath told us, that though we were by nature Darkness, yet we Are Light in the Lord, and Therefore should walk as Children of Light, and shine as Lights in the World, Ephesians 5. 8. Philip 2. •5. Lastly.
and their Hearts mollified and perswaded to entertain more just and honourable thoughts of those Precepts of the Gospel by which our Conversations are directed.
and their Hearts mollified and persuaded to entertain more just and honourable thoughts of those Precepts of the Gospel by which our Conversations Are directed.
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Many and weighty are the Arguments which might be used to perswade all sober, pious and prudent Christians unto the practise of this most excellent Grace.
Many and weighty Are the Arguments which might be used to persuade all Sobrium, pious and prudent Christians unto the practice of this most excellent Grace.
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They may be drawn from Our great Exemplar and Pattern, whom though we finde once with a Curse against a barren Figg-tree, once with a Scourge against Prophaners of his Fathers House, once with Woes against malicious and incorrigible Scribes and Pharises;
They may be drawn from Our great Exemplar and Pattern, whom though we find once with a Curse against a barren Fig tree, once with a Scourge against Profaners of his Father's House, once with Woes against malicious and incorrigible Scribes and Pharisees;
yet generally All his Sermons were Blessings, all his Miracles Mercies, all his Conversation meek, lowly, humble, gentle, not suited so much to the greatness and dignity of his Divine Person,
yet generally All his Sermons were Blessings, all his Miracles mercies, all his Conversation meek, lowly, humble, gentle, not suited so much to the greatness and dignity of his Divine Person,
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when we walk in lowlyness, meekness, long-suffering, unity, and love, Eph. 4. 1, 2, 3. as the splendour of a Princes Court is set forth by the Robes and fine Rayments of their Servants, Matth. 11. 8. 2 Sam. 13. 18. So the Servants of Christ shew forth the Honour and Excellency of their Lord, by being cloathed with Humility, 1 Pet 5. 5:
when we walk in lowliness, meekness, long-suffering, unity, and love, Ephesians 4. 1, 2, 3. as the splendour of a Princes Court is Set forth by the Robes and fine Raiments of their Servants, Matthew 11. 8. 2 Sam. 13. 18. So the Servants of christ show forth the Honour and Excellency of their Lord, by being clothed with Humility, 1 Pet 5. 5:
and decked with the Ornament of a meek and quiet Spirit, 1 Pet. 3. 4. From the Breaches, Divisions, and Discomposures which are at any time in the Church or State;
and decked with the Ornament of a meek and quiet Spirit, 1 Pet. 3. 4. From the Breaches, Divisions, and Discomposures which Are At any time in the Church or State;
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It is observed by Socrates and Nicephorus of Proclus Patriarch of Constantinople, that being a Man of singular lenity and meekness, he did thereby preserve intire the Dignity of the Church,
It is observed by Socrates and Nicephorus of Proclus Patriarch of Constantinople, that being a Man of singular lenity and meekness, he did thereby preserve entire the Dignity of the Church,
From the various vicissitudes and inconstancies of Human Events, whereby many times it cometh to pass, that things which for the present are judged very needfull and profitable, prove inconvenient and dangerous for the future, as Polybius hath observed.
From the various vicissitudes and Inconstancies of Human Events, whereby many times it comes to pass, that things which for the present Are judged very needful and profitable, prove inconvenient and dangerous for the future, as Polybius hath observed.
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It was a wise Speech of the Lacedemonian Ambassadours unto the Athenians in Thucydides; That they who have had many alternations and vicissitudes of Good and Evil, cannot but deem it Equal to be NONLATINALPHABET, diffident and moderate in their Prosperity;
It was a wise Speech of the Lacedaemonian ambassadors unto the Athenians in Thucydides; That they who have had many alternations and vicissitudes of Good and Evil, cannot but deem it Equal to be, diffident and moderate in their Prosperity;
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And so on the other hand, this Grace of Moderation doth so poize and ballance the heart with Christian Constancy and Courage, that it is not easily tossed or overturned by any Tempest;
And so on the other hand, this Grace of Moderation does so poize and balance the heart with Christian Constancy and Courage, that it is not Easily tossed or overturned by any Tempest;
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but our eyes are upon thee, 2 Chron ▪ 20. 12. Lastly ▪ From the Nearness of Christ, which is the Apostles Argument in the Text, The Lord is at hand.
but our eyes Are upon thee, 2 Chronicles ▪ 20. 12. Lastly ▪ From the Nearness of christ, which is the Apostles Argument in the Text, The Lord is At hand.
Prope ad Auxilium, Near to help us, The Lord is nigh unto all that call upon him, Psal. 145. 18. Deut. 4. 7. We have no sufficiency of our selves to improve any Talent, to manage any Condition, to use our Knowledge or Liberty, our Power or Prosperity to the Honour of God,
Prope ad Auxilium, Near to help us, The Lord is High unto all that call upon him, Psalm 145. 18. Deuteronomy 4. 7. We have no sufficiency of our selves to improve any Talon, to manage any Condition, to use our Knowledge or Liberty, our Power or Prosperity to the Honour of God,
Only we have a Lord Near unto us, his Eye upon us to see our Wants, his Ear open to hear our Desires, his Grace present to assist our Duties, his Comforts at hand to support our Hearts, his Power and Providence continually ready to protect our Persons, to vindicate our Innocence, to allay the wrath,
Only we have a Lord Near unto us, his Eye upon us to see our Wants, his Ear open to hear our Desires, his Grace present to assist our Duties, his Comforts At hand to support our Hearts, his Power and Providence continually ready to Pact our Persons, to vindicate our Innocence, to allay the wrath,
so soon posed with every Difficulty, that we do soon despond under every Storm, Because we do not with an Eye of Faith look up unto God as one that Careth for us,
so soon posed with every Difficulty, that we do soon despond under every Storm, Because we do not with an Eye of Faith look up unto God as one that Careth for us,
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Act. 17. 13. Rom. 14. 10. 2. Cor 5. 10. That Christ shall Come as the Ordained Officer to whom all Judgement is Committed, in flaming Fire, attended with all the Holy Angels;
Act. 17. 13. Rom. 14. 10. 2. Cor 5. 10. That christ shall Come as the Ordained Officer to whom all Judgement is Committed, in flaming Fire, attended with all the Holy Angels;
Before whose most dreadfull Tribunal we must all appear, Stripp'd of all our Wealth, Honors, Dignities, Retinues, accompanied with nothing but our Consciences, and our Works, whether good or Evill, to beare witness of us,
Before whose most dreadful Tribunal we must all appear, Stripped of all our Wealth, Honours, Dignities, Retinues, accompanied with nothing but our Consciences, and our Works, whither good or Evil, to bear witness of us,
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and there receive a proportionable Sentence to the things which we have done: Holy men a Sentence of Absolution and Mercy, for the manifestation of Gods glorious Grace,
and there receive a proportionable Sentence to the things which we have done: Holy men a Sentence of Absolution and Mercy, for the manifestation of God's glorious Grace,
and be trodden down under his Feet, when all the low and narrow Interests of Secular wealth, pleasures, power and greatness which shortsighted men so passionately dote upon,
and be trodden down under his Feet, when all the low and narrow Interests of Secular wealth, pleasures, power and greatness which shortsighted men so passionately dote upon,
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In a word, when nothing that ever we have done, shall afford benefit or comfort to us, any further then as it was with a single and upright aime directed to the Glory of God,
In a word, when nothing that ever we have done, shall afford benefit or Comfort to us, any further then as it was with a single and upright aim directed to the Glory of God,
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Certainly this is one principal Reason of all Immoderation amongst Men, of Despondence in Adversity, of Insolence in Prosperity, of Excess in Delights, of Perturbation in Passions, of vindictive Retaliations;
Certainly this is one principal Reason of all Immoderation among Men, of Despondence in Adversity, of Insolence in Prosperity, of Excess in Delights, of Perturbation in Passion, of vindictive Retaliations;
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one principal Reason why they do not with a single Eye and an unbiassed Heart mannage all their Actions and Designes to the Glory of God, the Credit of the Gospel, the Interest of Christianity, the Edification and Salvation of the Souls of Men,
one principal Reason why they do not with a single Eye and an unbiased Heart manage all their Actions and Designs to the Glory of God, the Credit of the Gospel, the Interest of Christianity, the Edification and Salvation of the Souls of Men,
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and when he visiteth what shall I answer him? Job 31. 14. He hath entrusted me with many Talents, with a Rich Treasure of Power and Interest, of Wisedom and Honour, of Wealth and Learning, he hath deposited with me the Custody of his Eternal Gospel, the Grand Interests of the Church of Christ,
and when he Visiteth what shall I answer him? Job 31. 14. He hath Entrusted me with many Talents, with a Rich Treasure of Power and Interest, of Wisdom and Honour, of Wealth and Learning, he hath deposited with me the Custody of his Eternal Gospel, the Grand Interests of the Church of christ,
God forbid that I should ever suffer any Immoderate Passions, or Prejudices, or Partialities, or low and narrow Interests of mine own so farr to transport me,
God forbid that I should ever suffer any Immoderate Passion, or Prejudices, or Partialities, or low and narrow Interests of mine own so Far to transport me,
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God enable me with that Equanimity and Singleness of Heart, without Hypocrisie, and without Partiality, with a direct Eye to the Glory of God, the Kingdom of Christ, the Edification and Peace of his Church, the Flourishing of his Gospel,
God enable me with that Equanimity and Singleness of Heart, without Hypocrisy, and without Partiality, with a Direct Eye to the Glory of God, the Kingdom of christ, the Edification and Peace of his Church, the Flourishing of his Gospel,
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Thus let your Moderation be known unto All men, because the Lord is at hand in his future approaching Iudgements.. But hath not the Lord been at hand, near us, in the middest of us already by many strange intermingled Providences, by a series of Glorious Mercies,
Thus let your Moderation be known unto All men, Because the Lord is At hand in his future approaching Judgments.. But hath not the Lord been At hand, near us, in the midst of us already by many strange intermingled Providences, by a series of Glorious mercies,
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as if he would both wayes try, whether by the one we would be led unto Repentance, or by the other learn Righteousness? Is it a small Mercy, that we have had the Gospel of Salvation in the purity of the Reformed Religion for so long a time in this Land, having brought ▪ forth so little Fruit in answer to the Light and Grace which hath been therein revealed unto us? I have read an Observation in one of the Homilies of our Church (if my memory do not greatly faile me) That we shall not often finde, that a Nation which hath had the Gospel in purity,
as if he would both ways try, whither by the one we would be led unto Repentance, or by the other Learn Righteousness? Is it a small Mercy, that we have had the Gospel of Salvation in the purity of the Reformed Religion for so long a time in this Land, having brought ▪ forth so little Fruit in answer to the Light and Grace which hath been therein revealed unto us? I have read an Observation in one of the Homilies of our Church (if my memory do not greatly fail me) That we shall not often find, that a nation which hath had the Gospel in purity,
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for this is a sober and certain Truth, that the Sins of a Church, as the Fruits of a well-ordered Garden, do ripen much faster than those of a Wilderness;
for this is a Sobrium and certain Truth, that the Sins of a Church, as the Fruits of a well-ordered Garden, do ripen much faster than those of a Wilderness;
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and therefore the Prophet Amos calleth them by the name of Summer Fruit, Amos 8. 2. The Prophet Ieremiah compareth the Judgements threatned against them unto the Rod of an Almond-tree, Jer. 1. 11. which shooteth forth her Blossoms before other Trees.
and Therefore the Prophet Amos calls them by the name of Summer Fruit, Amos 8. 2. The Prophet Jeremiah compareth the Judgments threatened against them unto the Rod of an Almond tree, Jer. 1. 11. which shoots forth her Blossoms before other Trees.
And therefore when we have reason to fear that God will hasten Iudgements, we have great reason to resolve with holy David, to make hast and not to delay to keep his Commandements.
And Therefore when we have reason to Fear that God will hasten Judgments, we have great reason to resolve with holy David, to make haste and not to Delay to keep his commandments.
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Again, was it not a great and eminent Mercy, when God commanded up into the Scabbard the Sword of violent men, swell'd into Pride and Arrogance, with their many Successes,
Again, was it not a great and eminent Mercy, when God commanded up into the Scabbard the Sword of violent men, swelled into Pride and Arrogance, with their many Successes,
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Was it not a glorious and wonderfull Mercy, that after a long and bitter Banishment the Lord brought back our dread Soveraign in the Chariots of Aminadab, upon the wings of Loyalty and Love unto his Royal Throne, without the effusion of one drop of Blood,
Was it not a glorious and wonderful Mercy, that After a long and bitter Banishment the Lord brought back our dread Sovereign in the Chariots of Aminadab, upon the wings of Loyalty and Love unto his Royal Throne, without the effusion of one drop of Blood,
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and thereby made way for a stable and durable Settlement both of Church and State? To say nothing of the other ordinary Mercies, of flourishing of Trade,
and thereby made Way for a stable and durable Settlement both of Church and State? To say nothing of the other ordinary mercies, of flourishing of Trade,
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And may it not be said of us as it was of Hezekiah, that we have not rendered again according to the Benefits done unto us? but have surfeited and played the Wantons with these great Mercies;
And may it not be said of us as it was of Hezekiah, that we have not rendered again according to the Benefits done unto us? but have surfeited and played the Wantons with these great mercies;
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For after that Thousands and Ten Thousands had fallen by the Sword of an unnaturall War in the High Places of the Field, he hath stirred up Potent Adversaries abroad against us,
For After that Thousands and Ten Thousands had fallen by the Sword of an unnatural War in the High Places of the Field, he hath stirred up Potent Adversaries abroad against us,
as we may I presume with good Reason compute, above an Hundred Thousand of her Inhabitants, by the fury of a raging and contagious Pestilence, the like whereunto possibly cannot be paralell'd for some Hundred of years.
as we may I presume with good Reason compute, above an Hundred Thousand of her Inhabitants, by the fury of a raging and contagious Pestilence, the like whereunto possibly cannot be paralleled for Some Hundred of Years.
He hath likewise contended by Fire, and by the late direfull Conflagration, hath laid in Ashes the glorious Metropolis of this Nation, hath made desolate almost all her goodly Palaces, and laid waste almost all the Sanctuaries of God therein.
He hath likewise contended by Fire, and by the late direful Conflagration, hath laid in Ashes the glorious Metropolis of this nation, hath made desolate almost all her goodly Palaces, and laid waste almost all the Sanctuaries of God therein.
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as if he would say of us as of Ephraim, Is Ephraim my dear Son? is he a pleasant Child? for since I speak against him I do earnestly remember him still,
as if he would say of us as of Ephraim, Is Ephraim my dear Son? is he a pleasant Child? for since I speak against him I do earnestly Remember him still,
And again, How shall I give thee up Ephraim, How shall I deliver thee Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? Mine heart is turned within me, my Repentings are kindled together.
And again, How shall I give thee up Ephraim, How shall I deliver thee Israel? How shall I make thee as Admah? How shall I Set thee as Zeboim? Mine heart is turned within me, my Repentings Are kindled together.
namely, to teach us from hence to walk as becometh the dignity of our High Calling, according to that Exhortation of the Apostle, Let your Conversation be as becometh the Gospel of Christ.
namely, to teach us from hence to walk as Becometh the dignity of our High Calling, according to that Exhortation of the Apostle, Let your Conversation be as Becometh the Gospel of christ.
For every thing of the Gospel doth call upon us for Holyness of Life, the Author of it a Pattern of Holyness, He that saith he abideth in him, must walk even as he walked, 1. Ioh. 2. 6. The End of it a design of Holyness, That we being delivered out of the hand of our Enemies, might serve him without fear in Holyness and Righteousness before him all the dayes of our life The Doctrine of it a Mystery of Godliness, 1. Tim. 2. 16. There is not an Article of the Creed which hath not Holyness a Consequent of it.
For every thing of the Gospel does call upon us for Holiness of Life, the Author of it a Pattern of Holiness, He that Says he Abideth in him, must walk even as he walked, 1. John 2. 6. The End of it a Design of Holiness, That we being Delivered out of the hand of our Enemies, might serve him without Fear in Holiness and Righteousness before him all the days of our life The Doctrine of it a Mystery of Godliness, 1. Tim. 2. 16. There is not an Article of the Creed which hath not Holiness a Consequent of it.
and Hope, all Principles of Holyness, Faith Purifieth the Heart and worketh by Love, Act. 15. 9. Gal. 5. 6. Love is the fulfilling of the Law, Rom. 13. 10. Herein is Love if we keep his Commandements, 1 Joh. 5. 3. And every one that hath this Hope in him purifieth himself even as he is pure, 1 Joh. 3. 3. No man can rationally hope to be like unto Christ in Glory hereafter, who resolves to be unlike unto him in Grace and Holyness here;
and Hope, all Principles of Holiness, Faith Purifieth the Heart and works by Love, Act. 15. 9. Gal. 5. 6. Love is the fulfilling of the Law, Rom. 13. 10. Herein is Love if we keep his commandments, 1 John 5. 3. And every one that hath this Hope in him Purifieth himself even as he is pure, 1 John 3. 3. No man can rationally hope to be like unto christ in Glory hereafter, who resolves to be unlike unto him in Grace and Holiness Here;
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All the precious Promises of the Gospel invite unto Holyness, Having these Promises, dearly beloved, let us cleanse our Selves from all filthiness of Flesh and Spirit, perfecting Holyness in the fear of God, 2 Cor. 7. 1. Lastly, the dreadfull Threatnings of the Gospel drive unto Holyness;
All the precious Promises of the Gospel invite unto Holiness, Having these Promises, dearly Beloved, let us cleanse our Selves from all filthiness of Flesh and Spirit, perfecting Holiness in the Fear of God, 2 Cor. 7. 1. Lastly, the dreadful Threatenings of the Gospel drive unto Holiness;
since we know, that without Holyness no Man shall see the Lord, Heb. 12. 14. and that he will come in flaming Fire to take vengeance on those that know not God,
since we know, that without Holiness no Man shall see the Lord, Hebrew 12. 14. and that he will come in flaming Fire to take vengeance on those that know not God,
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and that obey not the Gospel of our Lord Iesus Christ, 2 Thess. 1. 8. And therefore as ever we expect to enjoy the Benefits of the Gospel, (without the which we are of all Creatures the most miserable) we must shew forth the Efficacy and Power of the Grace of the Gospel in our Hearts and Lives, which teacheth us to deny Vngodlyness and Worldly Lusts,
and that obey not the Gospel of our Lord Iesus christ, 2 Thess 1. 8. And Therefore as ever we expect to enjoy the Benefits of the Gospel, (without the which we Are of all Creatures the most miserable) we must show forth the Efficacy and Power of the Grace of the Gospel in our Hearts and Lives, which Teaches us to deny Ungodliness and Worldly Lustiest,
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and to Live Soberly, Righteously, and Godly in this Present World, Tit. 2. 11, 12. which that we may all do, The God of Peace, who brought again from the Dead the Lord Jesus, the Great Shepheard of the Sheep, through the Blood of the Everlasting Covenant, make us perfect in every Good Work to do his Will, working in us that which is pleasing in his sight, through Jesus Christ;
and to Live Soberly, Righteously, and Godly in this Present World, Tit. 2. 11, 12. which that we may all do, The God of Peace, who brought again from the Dead the Lord jesus, the Great Shepherd of the Sheep, through the Blood of the Everlasting Covenant, make us perfect in every Good Work to do his Will, working in us that which is pleasing in his sighed, through jesus christ;
For the Church of England I am persuaded that the con•ia•t Doctrine of it is so pure and orthodox, that whosoever believes it, and lives according to it, undoubtedly he shall be saved; and that there is no error in it which may ne•e sitate or warrant any man to disturb the Peace, or renounce the Communion of it This, in my opinion, is all intended by Subscription; and thus much if you conceive me not ready to subscribe, your Charity I assure you is much mistaken. In the Preface, Sect. 40.
For the Church of England I am persuaded that the con•ia•t Doctrine of it is so pure and orthodox, that whosoever believes it, and lives according to it, undoubtedly he shall be saved; and that there is no error in it which may ne•e sitate or warrant any man to disturb the Peace, or renounce the Communion of it This, in my opinion, is all intended by Subscription; and thus much if you conceive me not ready to subscribe, your Charity I assure you is much mistaken. In the Preface, Sect. 40.
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We do not suffer any man to reject the 39 Articles of the Church of England at his pleasure ▪ yet neither do we look upon them as Essentials of saving Faith, or Legacies of Christ and his Apostles: but in a mean, as pious Opinions, fitted for the preservation of Unity. Neither do we oblige any man to believe them, but only not to contradict them. In the Treatise called, Schisme guarded and beaten back upon the right Owners, &c. Sect. 1. cap. 11. pag. 190. See also his Iust Vindication of the Church of England, Cap. 6. p. 156.
We do not suffer any man to reject the 39 Articles of the Church of England At his pleasure ▪ yet neither do we look upon them as Essentials of Saving Faith, or Legacies of christ and his Apostles: but in a mean, as pious Opinions, fitted for the preservation of Unity. Neither do we oblige any man to believe them, but only not to contradict them. In the Treatise called, Schism guarded and beaten back upon the right Owners, etc. Sect. 1. cap. 11. page. 190. See also his Just Vindication of the Church of England, Cap. 6. p. 156.
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