Londons resurrection, or, The rebuilding of London encouraged, directed and improved in fifty discourses : together with a preface, giving some account both of the author and work / by Samuel Rolls.
the new City is yet but in its Infancy (if any thing more then an Embryo ) the beginnings of the new are not yet so great as the small remainders of the old,
the new city is yet but in its Infancy (if any thing more then an Embryo) the beginnings of the new Are not yet so great as the small remainders of the old,
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Sure I am, if the grounds of our hope as to that matter be not vain and frivolous, it cannot be vain and fruitless, to divulge and publish them, considering how many there are whose hearts would even fail them,
Sure I am, if the grounds of our hope as to that matter be not vain and frivolous, it cannot be vain and fruitless, to divulge and publish them, considering how many there Are whose hearts would even fail them,
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As David saith of himself, that he had fainted, unless he had believed to see the goodness of God in the Land of the living, Psa. 27.13. This hope (if I mistake not) is and must be a causa sine quâ non of all attempts for the rebuilding of the City;
As David Says of himself, that he had fainted, unless he had believed to see the Goodness of God in the Land of the living, Psa. 27.13. This hope (if I mistake not) is and must be a causa sine quâ non of all attempts for the rebuilding of the city;
because it hath been usual with God to give notice of his purpose and pleasure, that the places intended by him for a perpetual desolation should never be raised up again,
Because it hath been usual with God to give notice of his purpose and pleasure, that the places intended by him for a perpetual desolation should never be raised up again,
Thus Joshua (doubtless by Divine Commission) as appeareth from Joshua 16. did adjure the people concerning Jericho, saying, Cursed be the man before the Lord that riseth up and buildeth this City Jericho:
Thus joshua (doubtless by Divine Commission) as appears from joshua 16. did adjure the people Concerning Jericho, saying, Cursed be the man before the Lord that Riseth up and builds this city Jericho:
he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it, Joshua 6.20. which was fulfilled in Hiel the Bethelite, and his two sons, 1 Kings 16.34.
he shall lay the Foundation thereof in his firstborn, and in his youngest son shall he Set up the gates of it, joshua 6.20. which was fulfilled in Hiel the Bethelite, and his two Sons, 1 Kings 16.34.
That Curse made such impression, that for more then five hundred years after, no man adventured to attempt the rebuilding of that City devoted to destruction,
That Curse made such impression, that for more then five hundred Years After, no man adventured to attempt the rebuilding of that city devoted to destruction,
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A like terrible prophesie of perpetual destruction we find denounced against Mount-Seir, Ezek. 36.9. I will make thee perpetual desolations, and thy Cities shall not return.
A like terrible prophesy of perpetual destruction we find denounced against Mount-Seir, Ezekiel 36.9. I will make thee perpetual desolations, and thy Cities shall not return.
will furnish us with, As I live, saith the Lord, surely Moab shall be as Sodom, and the children of Ammon as Gomorrah, even the breeding of nettles and salt-pits,
will furnish us with, As I live, Says the Lord, surely Moab shall be as Sodom, and the children of Ammon as Gomorrah, even the breeding of nettles and salt-pits,
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Now if God had spoken against London, as against Jericho, Hazor, Mount-Seir, Moab, Ammon, there had been no hope, saving as the threatning might have been interpreted but conditional, (as when God said Niniveh should be destroyed within forty daies) but no such thing having been denounced against this City, where is the ground of despair? if there be no Divine Promise of and for the rebuilding of London, to be sure there is no express,
Now if God had spoken against London, as against Jericho, Hazor, Mount-Seir, Moab, Ammon, there had been no hope, Saving as the threatening might have been interpreted but conditional, (as when God said Nineveh should be destroyed within forty days) but no such thing having been denounced against this city, where is the ground of despair? if there be no Divine Promise of and for the rebuilding of London, to be sure there is no express,
When the great God was resolved that Jeremy should not prevail by his prayer for the Israelites, he bids him spare his pains, Jer. 11.14. and Jer. 14.11. Jer. 7.16. Pray not thou for this people, neither make intercession to me, for I will not hear thee.
When the great God was resolved that Jeremiah should not prevail by his prayer for the Israelites, he bids him spare his pains, Jer. 11.14. and Jer. 14.11. Jer. 7.16. Pray not thou for this people, neither make Intercession to me, for I will not hear thee.
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And at another time God by his Prophet said, That though Noah, Daniel, and Job were in the Land, they should deliver but their own souls by their righteousness, intending thereby that they should not prevail for others, Ezek. 14.14. Might not we in like manner have expected some intimation of the Divine Pleasure, that the rebuilding of London should not be so much as enterprized;
And At Another time God by his Prophet said, That though Noah, daniel, and Job were in the Land, they should deliver but their own Souls by their righteousness, intending thereby that they should not prevail for Others, Ezekiel 14.14. Might not we in like manner have expected Some intimation of the Divine Pleasure, that the rebuilding of London should not be so much as enterprised;
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and reap the Whirlwind, in case that were the Will of God indeed? Surely the Divine Goodness would forewarn us, that we might not undertake so great a work, and all in vain:
and reap the Whirlwind, in case that were the Will of God indeed? Surely the Divine goodness would forewarn us, that we might not undertake so great a work, and all in vain:
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But so far hath God been hitherto from crying aloud to us, not to take in hand the rebuilding of the City, that I scarce know any whisperings to that purpose:
But so Far hath God been hitherto from crying aloud to us, not to take in hand the rebuilding of the city, that I scarce know any whisperings to that purpose:
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I say since the City was to be built, God hath taken away the noysome Pestilence, which staying some time after the fire, we had reason to expect the encrease thereof, considering how many Families were unhealthfully crouded together in a very small compass,
I say since the city was to be built, God hath taken away the noisome Pestilence, which staying Some time After the fire, we had reason to expect the increase thereof, considering how many Families were unhealthfully crowded together in a very small compass,
as nothing could have been greater, and the removal thereof is doubtless as great a help, without which most men would have thought of flying or dying, but none of building.
as nothing could have been greater, and the removal thereof is doubtless as great a help, without which most men would have Thought of flying or dying, but none of building.
Surely that gracious hand which so miraculously and seasonably removed the Plague, was stretched forth in favour of the desolate City, as to matter of rebuilding.
Surely that gracious hand which so miraculously and seasonably removed the Plague, was stretched forth in favour of the desolate city, as to matter of rebuilding.
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And doth it signifie nothing, that God hath ordained Peace for us since the fire, a threefold Peace, viz. with France, Holland, Denmark? and may I not add a fourth, viz. with Spain also? (of no small import to trade and traffique,
And does it signify nothing, that God hath ordained Peace for us since the fire, a threefold Peace, viz. with France, Holland, Denmark? and may I not add a fourth, viz. with Spain also? (of no small import to trade and traffic,
as well as with it? The great dearth and dearness of coals that was before the Peace, together with the great plenty and cheapness of them, which hath been,
as well as with it? The great dearth and dearness of coals that was before the Peace, together with the great plenty and cheapness of them, which hath been,
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and is like to be after it, assureth us to the contrary, (Coals being as necessary for the making of Brick, of which our new building must consist, as Straw its self.)
and is like to be After it, assureth us to the contrary, (Coals being as necessary for the making of Brick, of which our new building must consist, as Straw its self.)
and and a bullet in the other? and would not the expence of War quite destroy the sinews of building? which are the same with the sinews of War, viz. Money) or had we money enough, where should we have materials sufficient for so great a work in a time of War? I doubt our Lebanon would not suffice:
and and a bullet in the other? and would not the expense of War quite destroy the sinews of building? which Are the same with the sinews of War, viz. Money) or had we money enough, where should we have materials sufficient for so great a work in a time of War? I doubt our Lebanon would not suffice:
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and that be brought in to build our houses, and to repair our City, which would otherwise have been imployed to destroy our Ships, and to oppose our Fleet.
and that be brought in to built our houses, and to repair our city, which would otherwise have been employed to destroy our Ships, and to oppose our Fleet.
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so thankfully acknowledged, as that League hath been, and chiefly for that it was made with a people of the same Religion with our selves, besides their being most potent at Sea of all our Neighbours.
so thankfully acknowledged, as that League hath been, and chiefly for that it was made with a people of the same Religion with our selves, beside their being most potent At Sea of all our Neighbours.
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as concerning the rebuilding of London, of any Messenger I have heard of; (though there are several others) and they that think otherwise, are I doubt under the power of too much melancholly, (not to say prejudice.)
as Concerning the rebuilding of London, of any Messenger I have herd of; (though there Are several Others) and they that think otherwise, Are I doubt under the power of too much melancholy, (not to say prejudice.)
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how could they have had a better? To be sure the Husbandman did not pray for such a Summer-like mild Winter Frost and Snow had been more suitable to his desires and occasions:
how could they have had a better? To be sure the Husbandman did not pray for such a Summer-like mild Winter Frost and Snow had been more suitable to his Desires and occasions:
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as if plenty and health its self were not so needful, as that (at leastwise for the present) behold a Winter (if we may call it Winter) more accommodate to that occasion and service, then to any other purpose;
as if plenty and health its self were not so needful, as that (At leastwise for the present) behold a Winter (if we may call it Winter) more accommodate to that occasion and service, then to any other purpose;
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so warm, as if the Sun had stood still, (as in the daies of Joshua ) and would not have stirred further from us till it had seen the City in some good forwardness.
so warm, as if the Sun had stood still, (as in the days of joshua) and would not have stirred further from us till it had seen the city in Some good forwardness.
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Thus the great God, who sent a fierce Wind to promote the burning of London, when it was his pleasure, hath sent a mild Winter that hath much promoted the building of it, giving us hope thereby it is his will and pleasure it should be built again.
Thus the great God, who sent a fierce Wind to promote the burning of London, when it was his pleasure, hath sent a mild Winter that hath much promoted the building of it, giving us hope thereby it is his will and pleasure it should be built again.
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and for us, since that, I mean in reference to the warmth and openness of the Weather, which are much what the effects of Winds suitable thereunto, Job 37.9. Cold cometh out of the North:
and for us, since that, I mean in Referente to the warmth and openness of the Weather, which Are much what the effects of Winds suitable thereunto, Job 37.9. Cold comes out of the North:
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and the Artificers to hear the cryes of the poor dejected Citizens, longing to be restored, (you know to what I allude) why should we dispair of another London at Land, more then heretofore at Sea, where we have known two already?
and the Artificers to hear the cries of the poor dejected Citizens, longing to be restored, (you know to what I allude) why should we despair of Another London At Land, more then heretofore At Sea, where we have known two already?
When I consider how speedily many difficult cases, and perplext controversies, relating to Builders and Proprietors, have been brought to an end, either by the clearness of the Law made for that purpose,
When I Consider how speedily many difficult cases, and perplexed controversies, relating to Builders and Proprietors, have been brought to an end, either by the clearness of the Law made for that purpose,
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or prudence of the Judges, or extraordinary peaceableness of the parties concerned, or by means of all three together, I cannot but look upon it as a good presage, that this poor City shall be built again:
or prudence of the Judges, or extraordinary peaceableness of the parties concerned, or by means of all three together, I cannot but look upon it as a good presage, that this poor city shall be built again:
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For this methinks is a kind of sudden and unexpected clearing and taking away of that Rubbish which did most of all threaten to obstruct the buildings;
For this methinks is a kind of sudden and unexpected clearing and taking away of that Rubbish which did most of all threaten to obstruct the buildings;
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for who that hath observed how long some one controversie about the title of Houses or Lands, being tryed after the usual way, (and not as in the Act for building is provided) doth ordinarily depend (some a longer time then I hope the whole City will take up in rebuilding,) would not have thought that Law-suits and Impleadings one of another would have been so endless, that the City (the building whereof must needs wait upon the determination of such matters) would never have had a beginning.
for who that hath observed how long Some one controversy about the title of Houses or Lands, being tried After the usual Way, (and not as in the Act for building is provided) does ordinarily depend (Some a longer time then I hope the Whole city will take up in rebuilding,) would not have Thought that Lawsuits and Impleadings one of Another would have been so endless, that the city (the building whereof must needs wait upon the determination of such matters) would never have had a beginning.
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and many more Foundations laid, that an incredible number of Titles are already determined, even so many as might have taken up a whole Age in an ordinary course of Law.
and many more Foundations laid, that an incredible number of Titles Are already determined, even so many as might have taken up a Whole Age in an ordinary course of Law.
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And hence also may we feed our selves with hope, that the like dispatch will be made in and about those Causes which are yet unheard, (or more if more can be) sith by variety of Precedents,
And hence also may we feed our selves with hope, that the like dispatch will be made in and about those Causes which Are yet unheard, (or more if more can be) sith by variety of Precedents,
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even from the dust, as the latter is to throw it down? If God please to grant the people of England as good and easie an accord in all other matters, I shall yet hope all will be well.
even from the dust, as the latter is to throw it down? If God please to grant the people of England as good and easy an accord in all other matters, I shall yet hope all will be well.
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When God forsook London for a time, and gave it up to the flames, we may remember that men forsook it also, I mean, a great part of its Inhabitants, made it their only care and business to secure their goods,
When God forsook London for a time, and gave it up to the flames, we may Remember that men forsook it also, I mean, a great part of its Inhabitants, made it their only care and business to secure their goods,
Do not as many as had wont to be concerned in those affairs, visit the Ruines yearly, call every Parish by its former name, observe its bounds, chuse Officers upon the very place, chuse Aldermen,
Do not as many as had wont to be concerned in those affairs, visit the Ruins yearly, call every Parish by its former name, observe its bounds, choose Officers upon the very place, choose Aldermen,
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and their Deputies, for every Ward that is unsupplyed, nominate Church-wardens, Constables, &c. as if it might be said of London as was said of Lazarus, that he was not dead, but slept;
and their Deputies, for every Ward that is unsupplied, nominate Churchwardens, Constables, etc. as if it might be said of London as was said of Lazarus, that he was not dead, but slept;
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A careless, unactive, heartless posture was that in which London was destroyed, and now I see the quite contrary to that, it makes me hope it is about to be restored;
A careless, unactive, heartless posture was that in which London was destroyed, and now I see the quite contrary to that, it makes me hope it is about to be restored;
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The reason he gives us is, For thy people take pleasure in her stones, and favour the dust thereof, v. 14. If that were a good argument, that God would arise and have mercy upon Sion, (as doubtless it was, else the Psalmist would not have used it) we have said and evinced the same thing as concerning London, viz. such an affection towards it,
The reason he gives us is, For thy people take pleasure in her stones, and favour the dust thereof, v. 14. If that were a good argument, that God would arise and have mercy upon Sion, (as doubtless it was, Else the Psalmist would not have used it) we have said and evinced the same thing as Concerning London, viz. such an affection towards it,
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What though God had a sufficient controversie against the old City, as for which to suffer it to be burnt, may it not be said that possibly he hath not the same against another City,
What though God had a sufficient controversy against the old city, as for which to suffer it to be burned, may it not be said that possibly he hath not the same against Another city,
so that notwithstanding his permitting the former to be burnt, he may permit another to be built in the room of it? Though such things were done to the dry Tree, (to which I may compare the old City) must the like,
so that notwithstanding his permitting the former to be burned, he may permit Another to be built in the room of it? Though such things were done to the dry Tree, (to which I may compare the old city) must the like,
or something as bad, be done to the green? Christ argues from the green Tree to the dry, with a quanto magis, What then shall be done to the dry? but not vice versâ. God destroyed the Old World,
or something as bad, be done to the green? christ argues from the green Tree to the dry, with a quanto magis, What then shall be done to the dry? but not vice versâ. God destroyed the Old World,
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and peopled it out of the loyns of those few persons that did remain of the old? Who knows but that God may have pleaded all that controversie which as yet he meaneth to plead with us in and by the burning of that one City? The destroying of Cities, (and the not suffering of them to be restored is no other then continued destruction,) (as they say of Conservation, that it is continued Creation) is not work that God doth do every day;
and peopled it out of the loins of those few Persons that did remain of the old? Who knows but that God may have pleaded all that controversy which as yet he means to plead with us in and by the burning of that one city? The destroying of Cities, (and the not suffering of them to be restored is no other then continued destruction,) (as they say of Conservation, that it is continued Creation) is not work that God does doe every day;
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and as it were deliberating with himself, as when he said of old, How shall I give thee up O Ephraim, &c. True it is, that sin had overspread the City like a Leprosie,
and as it were deliberating with himself, as when he said of old, How shall I give thee up O Ephraim, etc. True it is, that since had overspread the city like a Leprosy,
for the present, is to me a further argument of hope, that it shall not be like those places in point of perpetual desolation for the future, that it shall not suffer the vengeance of eternal fire in such sense as that phrase is applyed to the places themselves, meaning they should alwayes lye in ashes.
for the present, is to me a further argument of hope, that it shall not be like those places in point of perpetual desolation for the future, that it shall not suffer the vengeance of Eternal fire in such sense as that phrase is applied to the places themselves, meaning they should always lie in Ashes.
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God having spared eight, and no more of mankind, when he brought the Deluge, and but seven of any other kind of Creature, reared up a new World out of that small remainder of the old, which he had reserved as a seed for that purpose, which it is like to Noah and his Family was also a pledge that God intended so to do.
God having spared eight, and no more of mankind, when he brought the Deluge, and but seven of any other kind of Creature, reared up a new World out of that small remainder of the old, which he had reserved as a seed for that purpose, which it is like to Noah and his Family was also a pledge that God intended so to do.
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Methinks London ever since the Fire, hath been like a person frighted into a swoun, whose vital spirits are for the present concentrated and contracted into a narrower room; (as are the Inhabitants of that Relique of a City at this day) and if it be but so,
Methinks London ever since the Fire, hath been like a person frighted into a swoon, whose vital spirits Are for the present concentrated and contracted into a narrower room; (as Are the Inhabitants of that Relic of a city At this day) and if it be but so,
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why should we dispair but it will come to its self again? or shall I compare it to one that hath a dead Palsie, who hath sense and motion in some parts of his body,
why should we despair but it will come to its self again? or shall I compare it to one that hath a dead Palsy, who hath sense and motion in Some parts of his body,
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The remainder of the old City (as small as it is) doth not a little facilitate and incourage the building of that part that must be new, according to the old saying, Facile est inventis addere, it is easie to add:
The remainder of the old city (as small as it is) does not a little facilitate and encourage the building of that part that must be new, according to the old saying, Facile est inventis addere, it is easy to add:
The meaning seemeth to be this, as when a Vine is grown so barren, that scarce any good Cluster of Grapes seemeth to be discerned on it, whereby it may be deemed to have life in it,
The meaning seems to be this, as when a Vine is grown so barren, that scarce any good Cluster of Grapes seems to be discerned on it, whereby it may be deemed to have life in it,
and the Husbandman is above to cut it down, if one chance to espy some one cluster that hath Grapes with liquor in them, whereby it may appear there is life yet, he may thereby be induced to forbear the utter rooting out,
and the Husbandman is above to Cut it down, if one chance to espy Some one cluster that hath Grapes with liquour in them, whereby it may appear there is life yet, he may thereby be induced to forbear the utter rooting out,
or hewing down of it, being told there is a blessing in it, that is to say, some life and sap, giving hope of its recovery, and growing fruitful again.
or hewing down of it, being told there is a blessing in it, that is to say, Some life and sap, giving hope of its recovery, and growing fruitful again.
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Neither is it less pertinent to this occasion to allude it to that Prophesie of David, concerning Solomon and his Kingdome, Psa. 72.16. There shall be a handful of corn in the earth upon the top of the Mountains, the fruit thereof shall shake like Lebanon, and they of the City shall flourish like grass of the earth.
Neither is it less pertinent to this occasion to allude it to that Prophesy of David, Concerning Solomon and his Kingdom, Psa. 72.16. There shall be a handful of corn in the earth upon the top of the Mountains, the fruit thereof shall shake like Lebanon, and they of the city shall flourish like grass of the earth.
Say London be at the present but as a handful of Corn in the top of a barren Mountain, (whereas it is rather as so much Corn in a fruitful Valley) yet may it hereafter by the blessing of God come to shake like Lebanon, and flourish like the grass of the earth.
Say London be At the present but as a handful of Corn in the top of a barren Mountain, (whereas it is rather as so much Corn in a fruitful Valley) yet may it hereafter by the blessing of God come to shake like Lebanon, and flourish like the grass of the earth.
Is London the first City that ever was burnt and built again? I rather think, that most of the famous Cities in the world that were of antient foundation, have passed thorough the fire first or last, (it may be more then once) and Phoenix-like have been raised out of their ashes.
Is London the First city that ever was burned and built again? I rather think, that most of the famous Cities in the world that were of ancient Foundation, have passed through the fire First or last, (it may be more then once) and Phoenix-like have been raised out of their Ashes.
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The Scripture tells us of the burning of Jerusalem by the King of Babylon, (besides the captivity of the people) and yet in that self-same place was there so goodly a City and Temple in our Saviours time,
The Scripture tells us of the burning of Jerusalem by the King of Babylon, (beside the captivity of the people) and yet in that selfsame place was there so goodly a city and Temple in our Saviors time,
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Who knows not that London its self hath been burnt several times formerly, (as in my Treatise of the burning of London I have shewed) and yet how Noble a City was it before it was burnt the last time, viz. in 1666. One while it lay in ashes above 80 years,
Who knows not that London its self hath been burned several times formerly, (as in my Treatise of the burning of London I have showed) and yet how Noble a city was it before it was burned the last time, viz. in 1666. One while it lay in Ashes above 80 Years,
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I have charity and respect enough for Londoners whatever others want) to fetch an argument of hope even from themselves, the real piety and integrity of many of them (I say not of all,
I have charity and respect enough for Londoners whatever Others want) to fetch an argument of hope even from themselves, the real piety and integrity of many of them (I say not of all,
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He that would not have destroyed Sodom for the sake of but ten righteous persons, (if there had been so many there) will (I trust) not give up London to a perpetual destruction, out of the regard he bears to those many tens,
He that would not have destroyed Sodom for the sake of but ten righteous Persons, (if there had been so many there) will (I trust) not give up London to a perpetual destruction, out of the regard he bears to those many tens,
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I say, if men and women of such a character may and ought to be taken for persons truly religious, (as our Saviour tells us, that a tree is known by its fruits) if they that bring forth fruits meet of faith and repentance, ought to be esteemed to have both, and not censured for hypocrites;
I say, if men and women of such a character may and ought to be taken for Persons truly religious, (as our Saviour tells us, that a tree is known by its fruits) if they that bring forth fruits meet of faith and Repentance, ought to be esteemed to have both, and not censured for Hypocrites;
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then are there I presume, several hundreds in and belonging to London, whom we are in duty bound (if the exercise of rational charity be a duty) to own for good Christians;
then Are there I presume, several hundreds in and belonging to London, whom we Are in duty bound (if the exercise of rational charity be a duty) to own for good Christians;
I had almost said, if there were less Religion in London then indeed there is, (though God knows there is not that which ought to be) some would love it more,
I had almost said, if there were less Religion in London then indeed there is, (though God knows there is not that which ought to be) Some would love it more,
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Could I speak with their enemies, and themselves not over-hear me, thereby to be tempted to something of pride, I would say, that if God have a people in the world that love and fear him, he hath some such in London, yea, I hope he hath much people in that place whose habitation himself is, in the sense intended, Psa. 90.1. and as for other habitations shall in due time be provided for by him.
Could I speak with their enemies, and themselves not overhear me, thereby to be tempted to something of pride, I would say, that if God have a people in the world that love and Fear him, he hath Some such in London, yea, I hope he hath much people in that place whose habitation himself is, in the sense intended, Psa. 90.1. and as for other habitations shall in due time be provided for by him.
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I will not now determine in what sense it was spoken, but in Exod. 1.21. it is thus written, It came to pass because the Midwives feared God, that he made them houses.
I will not now determine in what sense it was spoken, but in Exod 1.21. it is thus written, It Come to pass Because the Midwives feared God, that he made them houses.
For once I'le venture the scoffs and scorns of this the profanest of Ages, by making bold to say, that the many fervent prayers which have been, daily are,
For once I'll venture the scoffs and scorns of this the profanest of Ages, by making bold to say, that the many fervent Prayers which have been, daily Are,
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I have evinced already, that there are considerable numbers of good and gracious Christians, in and about the City, to ply the Throne of Grace, for the welfare of it;
I have evinced already, that there Are considerable numbers of good and gracious Christians, in and about the city, to ply the Throne of Grace, for the welfare of it;
and righteous persons, (which the uncontroulable dictates of my conscience will not suffer me to do) before I can think that the prayers of good men signifie nothing,
and righteous Persons, (which the uncontrollable dictates of my conscience will not suffer me to do) before I can think that the Prayers of good men signify nothing,
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Can it do the greater, and not the lesser? Did I know the man that would say, let no man trouble himself to pray for the success of my building, I shall do as well without,
Can it do the greater, and not the lesser? Did I know the man that would say, let no man trouble himself to pray for the success of my building, I shall do as well without,
and on the other hand, have met with great rebukes at such times as they have restrained prayer from the Almighty, or prayed as if they prayed not, will never believe to the contrary,
and on the other hand, have met with great rebukes At such times as they have restrained prayer from the Almighty, or prayed as if they prayed not, will never believe to the contrary,
but that any good undertaking may, and will be much promoted by the ardent prayers of those that have interest in God, of which I doubt not but there is a great Stock going for London at this day;
but that any good undertaking may, and will be much promoted by the Ardent Prayers of those that have Interest in God, of which I doubt not but there is a great Stock going for London At this day;
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and it shall stand for one of the Pillars of my hope in this as in other cases, that God hath never said to the seed of Jacob, Seek ye my face in vain.
and it shall stand for one of the Pillars of my hope in this as in other cases, that God hath never said to the seed of Jacob, Seek you my face in vain.
Next unto the prayers and tears of good men, the triumphs and insultings of bad over a famous City laid in ashes, gives me some of the greatest hope and confidence, that it shall not alwayes lye there.
Next unto the Prayers and tears of good men, the Triumphos and insultings of bad over a famous city laid in Ashes, gives me Some of the greatest hope and confidence, that it shall not always lie there.
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then they shewed themselves soon after the burning of London? Some hellish Persecutors in the Marian daies did not more rejoyce in those flames which burnt the holy Martyrs,
then they showed themselves soon After the burning of London? some hellish Persecutors in the Marian days did not more rejoice in those flames which burned the holy Martyrs,
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and their joy to heaviness? Hath not the Lord seen it, and it displeased him? and will it not invite him to turn away his wrath from the City? Prov. 24.16. God will not alwayes suffer Philistines to make sport with Sampson, but will cause the house at last to tumble about their ears and grind them to powder, who made him grind in derision.
and their joy to heaviness? Hath not the Lord seen it, and it displeased him? and will it not invite him to turn away his wrath from the city? Curae 24.16. God will not always suffer philistines to make sport with Sampson, but will cause the house At last to tumble about their ears and grind them to powder, who made him grind in derision.
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and put them quite out of countenance. God speaking after the manner of men, Deut. 32.27. speaks as if himself did fear the insolency of enemies:
and put them quite out of countenance. God speaking After the manner of men, Deuteronomy 32.27. speaks as if himself did Fear the insolency of enemies:
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And now methinks I my self am almost weary of this so long a Chapter; (though consisting only of incouragements and grounds of hope) and though I have stayed and rested my self upon thirteen several Pillars by the way, (and those Pillars of hope) I shall more easily be pardoned, because the Subject is lightsome;
And now methinks I my self am almost weary of this so long a Chapter; (though consisting only of encouragements and grounds of hope) and though I have stayed and rested my self upon thirteen several Pillars by the Way, (and those Pillars of hope) I shall more Easily be pardoned, Because the Subject is lightsome;
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yea some hundreds of houses that are built in so short a time? (though those hundreds as yet be fewer then were the thousands of what was burnt) But suppose we seven or eight hundred houses finished already, it being now March 12. 1667. and not much above one year and half since the Fire, in which time two Winters have passed over our heads,
yea Some hundreds of houses that Are built in so short a time? (though those hundreds as yet be fewer then were the thousands of what was burned) But suppose we seven or eight hundred houses finished already, it being now March 12. 1667. and not much above one year and half since the Fire, in which time two Winter's have passed over our Heads,
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and but one Summer, War with three several Nations was unconcluded when the building began, Trading as dead as could be imagined, Citizens generally impoverished, materials and necessaries, such as Coals, &c. at a stupendious rate, admit, I say, there be yet but eight hundred houses finished, (though some think there be more) is it not a good and a great progress, all things considered? After one of the burnings of London I do not find that in 70 years (and upward) so much was done towards the restoring of it,
and but one Summer, War with three several nations was unconcluded when the building began, Trading as dead as could be imagined, Citizens generally impoverished, materials and necessaries, such as Coals, etc. At a stupendious rate, admit, I say, there be yet but eight hundred houses finished, (though Some think there be more) is it not a good and a great progress, all things considered? After one of the burnings of London I do not find that in 70 Years (and upward) so much was done towards the restoring of it,
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Is it not remarkable, that since the rebuilding of London was this last time taken in hand, no one disaster hath befallen it, there hath appeared nothing like an Angel with a Sword in his hand to obstruct those that have attempted to bless the City, by rebuilding of it,
Is it not remarkable, that since the rebuilding of London was this last time taken in hand, no one disaster hath befallen it, there hath appeared nothing like an Angel with a Sword in his hand to obstruct those that have attempted to bless the city, by rebuilding of it,
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as did to obstruct Balaam when he went forth to curse Israel. How early did the wrath of God break out against the builders of Jericho, the very foundation whereof was laid in the death and blood of Hiel the Founder, his first-born Son? But all the foundations that have been laid in London, yea and houses which are finished there, (for ought I learn) have not cost so dear.
as did to obstruct balaam when he went forth to curse Israel. How early did the wrath of God break out against the Builders of Jericho, the very Foundation whereof was laid in the death and blood of Hiel the Founder, his firstborn Son? But all the foundations that have been laid in London, yea and houses which Are finished there, (for ought I Learn) have not cost so dear.
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So may we probably argue, (if I be not deceived) that if God had purposed to anticipate the full harvest of Londons restauration, he would scarce have given us so timely and so ample first fruits as he hath vouchsafed already:
So may we probably argue, (if I be not deceived) that if God had purposed to anticipate the full harvest of Londons restauration, he would scarce have given us so timely and so ample First fruits as he hath vouchsafed already:
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Reflecting upon all that I have said, I doubt not to bid defiance to such as have or shall presume to call London by the odious and misapplied name of Babylon; for though it may be said of London, It is fallen, it is fallen, yet not so (as of Babylon ) that it shall never rise again.
Reflecting upon all that I have said, I doubt not to bid defiance to such as have or shall presume to call London by the odious and misapplied name of Babylon; for though it may be said of London, It is fallen, it is fallen, yet not so (as of Babylon) that it shall never rise again.
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WHy see I so many people with their hands upon their loyns (like a travelling Woman) and so many faces turned into paleness? (as the Prophet expresseth himself, Jer. 20.6.) Why are the generality of men and women at this day (as is said of Ephraim, Hos. 7.11.
WHy see I so many people with their hands upon their loins (like a traveling Woman) and so many faces turned into paleness? (as the Prophet Expresses himself, Jer. 20.6.) Why Are the generality of men and women At this day (as is said of Ephraim, Hos. 7.11.
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yea, like to that of Rachel, who refused to be comforted? Would you have us (say they) build (so methinks I over-hear them speaking) pray what? another Babel? for alas our Languages are all confounded;
yea, like to that of Rachel, who refused to be comforted? Would you have us (say they) built (so methinks I overhear them speaking) pray what? Another Babel? for alas our Languages Are all confounded;
England is a Kingdome, and London a City, that are divided against themselves, and therefore how can they stand? England is a Land as it were of all Ishmaels, every mans hand is lifted up against his Brother, and his Brothers against him:
England is a Kingdom, and London a city, that Are divided against themselves, and Therefore how can they stand? England is a Land as it were of all Ishmaels, every men hand is lifted up against his Brother, and his Brother's against him:
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Would you have us as secure as the Sodomites were in the daies of Lot, who planted and builded, till such time as fire came down from heaven and destroyed them all, Luk. 17.29.
Would you have us as secure as the Sodomites were in the days of Lot, who planted and built, till such time as fire Come down from heaven and destroyed them all, Luk. 17.29.
First, who art thou that limitest the holy One of Israel? Who hath known the mind of the Lord? or who hath been his Councellor? Rom. 11.34. and Isa. 40.14. Have you forgotten what God saith, Isa. 55.8. My thoughts are not your thoughts, neither are my wayes your wayes;
First, who art thou that limitest the holy One of Israel? Who hath known the mind of the Lord? or who hath been his Councillor? Rom. 11.34. and Isaiah 40.14. Have you forgotten what God Says, Isaiah 55.8. My thoughts Are not your thoughts, neither Are my ways your ways;
should be considered, I know the thoughts that I think towards you, saith the Lord, (implying, they did not know the thoughts of God toward them, till he had thus revealed them) thoughts of peace, and not of evil.
should be considered, I know the thoughts that I think towards you, Says the Lord, (implying, they did not know the thoughts of God towards them, till he had thus revealed them) thoughts of peace, and not of evil.
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But we are often mistaken, so was Asaph when he did thus expostulate, Psa. 77.7. Hath the Lord forgotten to be gracious? hath be in anger shut up his tender mercy? will the Lord cast off for ever? will he be favourable no more? is his mercy clean gone for ever? and adds, v. 10. I said this is my infirmity, v. 14. Thou art the God that doest wonders:
But we Are often mistaken, so was Asaph when he did thus expostulate, Psa. 77.7. Hath the Lord forgotten to be gracious? hath be in anger shut up his tender mercy? will the Lord cast off for ever? will he be favourable no more? is his mercy clean gone for ever? and adds, v. 10. I said this is my infirmity, v. 14. Thou art the God that dost wonders:
And v. 19. Thy way is in the Sea, and thy footsteps are not known: Hear the moans of Sion, and the answer given by God thereunto, Isa. 49.14. But Sion, saith, the Lord, hath forsaken me, my Lord hath forgotten me.
And v. 19. Thy Way is in the Sea, and thy footsteps Are not known: Hear the moans of Sion, and the answer given by God thereunto, Isaiah 49.14. But Sion, Says, the Lord, hath forsaken me, my Lord hath forgotten me.
but the Text saith, The children of Israel hearkened not to Moses ( viz. prophecying of deliverance) for anguish of spirit, and for cruel bondage, Exod. 6.9.
but the Text Says, The children of Israel harkened not to Moses (viz. prophesying of deliverance) for anguish of Spirit, and for cruel bondage, Exod 6.9.
and other while made (or endeavoured to be made) more stiff and inflexible by a painful Tetanus, as they call that kind of Convulsion that braceth the body so straight, it can stir no way:
and other while made (or endeavoured to be made) more stiff and inflexible by a painful Tetanus, as they call that kind of Convulsion that braceth the body so straight, it can stir no Way:
He that hath said unto the Sword of War with other Nations, Put up thyself into thy Scabbard, rest and be still, can say the same to the Sword of home divisions (which are a kind of intestine war.)
He that hath said unto the Sword of War with other nations, Put up thyself into thy Scabbard, rest and be still, can say the same to the Sword of home divisions (which Are a kind of intestine war.)
but how soon did that black Cloud blow over? Then succeeded the hellish Powder Plot in the next Kings Reign, which had it taken effect, had rooted the Protestant Interest out of England, as in the twinkling of an eye,
but how soon did that black Cloud blow over? Then succeeded the hellish Powder Plot in the next Kings Reign, which had it taken Effect, had rooted the Protestant Interest out of England, as in the twinkling of an eye,
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Who doubts whether Popish Archers have not shot at us many times since then, and yet our Bow abideth in strength thorough the mighty God of Jacob. O England! so often saved by the Lord,
Who doubts whither Popish Archers have not shot At us many times since then, and yet our Bow Abideth in strength through the mighty God of Jacob. O England! so often saved by the Lord,
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v. 35. And they shall say, This Land that was desolate, is become like the Garden of Eden, and the desolate and ruined Cities are become fenced and inhabited.
v. 35. And they shall say, This Land that was desolate, is become like the Garden of Eden, and the desolate and ruined Cities Are become fenced and inhabited.
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Or is it because the Lord seemeth for a time to have forsaken thee, having given thee up to flames, that thou, O London, despairest of ever seeing good daies again? I see not why thou shouldst cast away the Anchor of thy hope for all that:
Or is it Because the Lord seems for a time to have forsaken thee, having given thee up to flames, that thou, Oh London, despairest of ever seeing good days again? I see not why thou Shouldst cast away the Anchor of thy hope for all that:
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what if thou shouldst cast it upon that Text, (and others of like import, Psa. 60.9, 10. Who will bring me into the strong City? wilt not thou O God which hadst cast us off? And Lam. 3.31. For the Lord will not cast off for ever, but though he cause grief, yet will he have compassion according to the multitude of his mercies.
what if thou Shouldst cast it upon that Text, (and Others of like import, Psa. 60.9, 10. Who will bring me into the strong city? wilt not thou Oh God which Hadst cast us off? And Lam. 3.31. For the Lord will not cast off for ever, but though he cause grief, yet will he have compassion according to the multitude of his Mercies.
Is it from a fear of being burnt again, that you have no heart to build? that fear in all likelihood ariseth from a mistrust you have, that the former burning came to pass by Treachery:
Is it from a Fear of being burned again, that you have no heart to built? that Fear in all likelihood arises from a mistrust you have, that the former burning Come to pass by Treachery:
If the great divisions, discontents, and heart-burnings that are now in England, be alledged (as they have been) as a main discouragement of the rebuilding of London, I would take leave to say, I hope one day to see an end of those things.
If the great divisions, discontents, and heartburnings that Are now in England, be alleged (as they have been) as a main discouragement of the rebuilding of London, I would take leave to say, I hope one day to see an end of those things.
or restraining him from what he refuseth to do, if generally trusted and thought worthy to be believed in other cases, ought to be trusted and believed in that also,
or restraining him from what he Refuseth to do, if generally trusted and Thought worthy to be believed in other cases, ought to be trusted and believed in that also,
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Secondly, That all such persons, who in the judgment, and by the principles of Christian charity, ought to be deemed and taken as acting from conscience,
Secondly, That all such Persons, who in the judgement, and by the principles of Christian charity, ought to be deemed and taken as acting from conscience,
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or refused to do, especially about indifferent things, unless he did think (or at leastwise make as if he thought) that conscience was but meerly pretended in the case? But if conscience be really interessed and ingaged, (as in the circumstances before put we should take it to be) the Apostles tenderness towards those that had a zeal for God,
or refused to do, especially about indifferent things, unless he did think (or At leastwise make as if he Thought) that conscience was but merely pretended in the case? But if conscience be really interested and engaged, (as in the Circumstances before put we should take it to be) the Apostles tenderness towards those that had a zeal for God,
Thirdly, That persons agreeing, and consenting with us in the main points of Religion, in the sum and substance of Christianity, ought not to be punished for their unavoidable dissent from us in lesser matters at so great a rate, much less at a greater,
Thirdly, That Persons agreeing, and consenting with us in the main points of Religion, in the sum and substance of Christianity, ought not to be punished for their unavoidable dissent from us in lesser matters At so great a rate, much less At a greater,
and who in their general course practise accordingly, who are also peaceably disposed, and will give (or have given) the highest assurances that men can give, that so far as in them lieth, they will preserve the peace of Church and State;
and who in their general course practise accordingly, who Are also peaceably disposed, and will give (or have given) the highest assurances that men can give, that so Far as in them lies, they will preserve the peace of Church and State;
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I say, that such men should be accounted worthy to live, and have wherewithall so to do, (they and their families) and if able for publick imployment, should be intrusted therewithall, specially at such a time as the Church,
I say, that such men should be accounted worthy to live, and have wherewithal so to do, (they and their families) and if able for public employment, should be Entrusted therewithal, specially At such a time as the Church,
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Sixthly, that no man should be tempted to separation, or division, by suffering such things as may seem (if not more then seem) to plead for such a practise,
Sixthly, that no man should be tempted to separation, or division, by suffering such things as may seem (if not more then seem) to plead for such a practice,
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who have neither the Urim in their doctrine, nor Thummim in their lives, so long will they divorce themselves and rest perswaded, that in so doing they do God and their own Souls good service.
who have neither the Urim in their Doctrine, nor Thummim in their lives, so long will they divorce themselves and rest persuaded, that in so doing they do God and their own Souls good service.
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Seventhly, That the paying tithe of Mint, Anniss and Cummin, and mean time omitting the weightier matters of the Law, Judgment, Mercy and Faith, (for which Christ denounceth a wo to the Pharisees, Mat. 23.23. that is) a rigorous insisting upon lesser things whilst those of higher importance are slightly past over which is no other then a straining at Gnats and swallowing of Camels;
Seventhly, That the paying tithe of Mint, Anniss and Cummin, and mean time omitting the Weightier matters of the Law, Judgement, Mercy and Faith, (for which christ Denounceth a woe to the Pharisees, Mathew 23.23. that is) a rigorous insisting upon lesser things while those of higher importance Are slightly passed over which is no other then a straining At Gnats and swallowing of Camels;
If they can say we do place the kingdom of God in meats and drink (in which it consisteth not) rather then in righteousness (wherein it doth consist) they think they have enough against us to justifie their separation, that we make nothing of their Souls, feed them with meer husks,
If they can say we do place the Kingdom of God in Meats and drink (in which it Consisteth not) rather then in righteousness (wherein it does consist) they think they have enough against us to justify their separation, that we make nothing of their Souls, feed them with mere husks,
Ninthly, It cannot be long hid from the eyes of men, who now do least see it, that to lay more load upon the consciences of men (even such as are thought best able, to bear it) then they needs must, to cause them Issachar like to couch down betwixt several burthens, to scrue up the strings of mens consciences till they are ready to crack again, to increase their task (as Pharaoh did by the Israelites as if they feared conscience would otherwise be idle) in a word to gorge the consciences of men till they are ready to spue up all again is no good policy.
Ninthly, It cannot be long hid from the eyes of men, who now do least see it, that to lay more load upon the Consciences of men (even such as Are Thought best able, to bear it) then they needs must, to cause them Issachar like to couch down betwixt several burdens, to scrue up the strings of men's Consciences till they Are ready to Crac again, to increase their task (as Pharaoh did by the Israelites as if they feared conscience would otherwise be idle) in a word to gorge the Consciences of men till they Are ready to spue up all again is no good policy.
and Ostriches (which they say can digest Iron) have anill report as creatures more then brutish both for folly and unnaturalness, Job. 39.14, 18. I say it cannot long be hid, that that is no good policy;
and Ostriches (which they say can digest Iron) have anill report as creatures more then brutish both for folly and unnaturalness, Job. 39.14, 18. I say it cannot long be hid, that that is no good policy;
and therefore if any such thing hath been a cause of division, when a few succeeding dayes have been by those that preceded them, made wiser then their predecessors (as they say, Dies diem docet ) it is like that occasion of strife and debate will be out of doors.
and Therefore if any such thing hath been a cause of division, when a few succeeding days have been by those that preceded them, made Wiser then their predecessors (as they say, Die diem docet) it is like that occasion of strife and debate will be out of doors.
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Tenthly, It is like the world, ere it be much elder, will be sufficiently instructed that it is no point of prudence to tempt men (even under hatches I mean) to immoderation and fiercness, by making it their true and only interest, under their present circumstances, to be fire,
Tenthly, It is like the world, ere it be much elder, will be sufficiently instructed that it is no point of prudence to tempt men (even under Hates I mean) to immoderation and fierceness, by making it their true and only Interest, under their present Circumstances, to be fire,
They that will have all, or nothing, all that ever they did require, or nothing that ever they will accept from those that are invincibly witheld by their consciences from doing all that is required, must exspect just nothing at all.
They that will have all, or nothing, all that ever they did require, or nothing that ever they will accept from those that Are invincibly withheld by their Consciences from doing all that is required, must expect just nothing At all.
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They on whom our dependance is under God (as too many there are that cannot be without dependances noun adjectives like) if we concede any thing, will say we are luke-warm,
They on whom our dependence is under God (as too many there Are that cannot be without dependences noun adjectives like) if we concede any thing, will say we Are lukewarm,
and as for those that are in power for the execution of those laws, they will not abate us an ace of what they demand had we a hundred fold so much of gifts and graces,
and as for those that Are in power for the execution of those laws, they will not abate us an ace of what they demand had we a hundred fold so much of Gifts and graces,
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What if the law hath left it in their breasts to dispense with the rigor of it as they see cause (as by suspending their certificats, &c.) if it be their pleasure generally not to do it? thence indigent men (and alass how many good men are such) will be apt to infer since no greater earnings can be made of moderation,
What if the law hath left it in their breasts to dispense with the rigor of it as they see cause (as by suspending their certificates, etc.) if it be their pleasure generally not to do it? thence indigent men (and alas how many good men Are such) will be apt to infer since no greater earnings can be made of moderation,
Thus men become jealous that they must either ruin, or be ruined, and those wounds which by mutual condescention might have been healed, by utmost opposition on both sides do as it were fester, and become incurable.
Thus men become jealous that they must either ruin, or be ruined, and those wounds which by mutual condescension might have been healed, by utmost opposition on both sides do as it were fester, and become incurable.
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Thus the rough answer of Rehoboam hearkning to his young Counsellors set the people all into a flame, who had he taken the advice of his grave Senators, would have found their words true who said 1 King. 12.7. If thou wilt be a servant to this people this day and will speak good words to them then they will be thy servants for ever.
Thus the rough answer of Rehoboam Harkening to his young Counsellors Set the people all into a flame, who had he taken the Advice of his grave Senators, would have found their words true who said 1 King. 12.7. If thou wilt be a servant to this people this day and will speak good words to them then they will be thy Servants for ever.
As this most certain principle that lenity, and condescention will do more good then fierceness, and exasperation shall by experience be made more evident.
As this most certain principle that lenity, and condescension will do more good then fierceness, and exasperation shall by experience be made more evident.
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I doubt not but our divisions and discontents will heal up by degrees, and the warm sun will make us throw off that particollored coat, which the boistrous wind made us to gird more close about us.
I doubt not but our divisions and discontents will heal up by Degrees, and the warm sun will make us throw off that particollored coat, which the boisterous wind made us to gird more close about us.
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Eleventhly, Another principle tending to allay our discontents is as obvious as any of the rest (and therefore it is like will be taken notice of ere it be long) viz. That something in point of prudence, must and ought to be indulged, to the temper,
Eleventhly, another principle tending to allay our discontents is as obvious as any of the rest (and Therefore it is like will be taken notice of ere it be long) viz. That something in point of prudence, must and ought to be indulged, to the temper,
These arbitrary rites and usages, which amongst some sorts of people might make Religion more venerable, with others again that have suckt in an invincible dislike of them, might make it very vile and contemptible.
These arbitrary Rites and usages, which among Some sorts of people might make Religion more venerable, with Others again that have sucked in an invincible dislike of them, might make it very vile and contemptible.
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Lastly, That they who are of one and the same Religion for substance, holding the same Foundation of Doctrinals, both as to Faith and manners, should not be suffered to vilifie and reproach each others different Mode and Dress in Religion,
Lastly, That they who Are of one and the same Religion for substance, holding the same Foundation of Doctrinals, both as to Faith and manners, should not be suffered to vilify and reproach each Others different Mode and Dress in Religion,
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and to render one another ridiculous and contemptible, or to represent one another, as if the Religion of each were vaine, a meer mocking of God, Hab. 3. As the cutting off a dogs neck, offering of Swines blood, or blessing of an Idol.
and to render one Another ridiculous and contemptible, or to represent one Another, as if the Religion of each were vain, a mere mocking of God, Hab. 3. As the cutting off a Dogs neck, offering of Swine blood, or blessing of an Idol.
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as Elijah did the Priests of Baal, (they being Idolaters, but he a Worshipper of the true God) for hine illae lachrymae. This is one as great cause of our heart-divisions,
as Elijah did the Priests of Baal, (they being Idolaters, but he a Worshipper of the true God) for him Those lachrymae. This is one as great cause of our Heart-divisions,
and heart-burnings, as any I know, that we pour out contempt and scorn upon the Religion of each other; (though in the main it be the same with our own) and that I must tell you is a most provoking thing,
and heartburnings, as any I know, that we pour out contempt and scorn upon the Religion of each other; (though in the main it be the same with our own) and that I must tell you is a most provoking thing,
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Shall not uncircumcision by nature if it fulfill the Law, judge thee, who by the Letter and Circumcision dost transgress the Law? But nothing more ordinary in this Age,
Shall not uncircumcision by nature if it fulfil the Law, judge thee, who by the letter and Circumcision dost transgress the Law? But nothing more ordinary in this Age,
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then for men to vilifie others, who are much their betters, both as to gifts and graces, which is so irrational a thing, that one would think it should easily be apprehended and avoided.
then for men to vilify Others, who Are much their betters, both as to Gifts and graces, which is so irrational a thing, that one would think it should Easily be apprehended and avoided.
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for if all should do so, Religion (so and so modified) would no where have the applause and suffrage of any more then one party of men, (if there be twenty) and fall under the censure and condemnation of all the rest.
for if all should do so, Religion (so and so modified) would not where have the applause and suffrage of any more then one party of men, (if there be twenty) and fallen under the censure and condemnation of all the rest.
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By that means the faith of such as are weak would be staggered, and they would be tempted to question the truth of that Religion which is represented to them as peculiar to themselves,
By that means the faith of such as Are weak would be staggered, and they would be tempted to question the truth of that Religion which is represented to them as peculiar to themselves,
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though it be indeed common to all sound Christians, and sober Protestants, (that is) so much of it as the Church of God determineth to be de fide, that is, of absolute certainty, and necessary to salvation.
though it be indeed Common to all found Christians, and Sobrium Protestants, (that is) so much of it as the Church of God determineth to be de fide, that is, of absolute certainty, and necessary to salvation.
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why should men say in opposition to one another, Lot here is Christ viz. in the Desart, or there viz. in the secret Chambers: (as it is Mat. 24.26.) whereas Christ may be here and there too,
why should men say in opposition to one Another, Lot Here is christ viz. in the Desert, or there viz. in the secret Chambers: (as it is Mathew 24.26.) whereas christ may be Here and there too,
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Surely there are not fewer different Opinions as to Religion openly professed in the Low-Countries, then are in England; neither are there fewer different modes and wayes in,
Surely there Are not fewer different Opinions as to Religion openly professed in the Low countries, then Are in England; neither Are there fewer different modes and ways in,
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Now the causes of our divisions being so manifest as they are, and the cure so easie (as appeareth by the obviousness and easie practicableness of those thirteen healing Principles which I have laid down) why should we despair that those causes will ever be removed,
Now the Causes of our divisions being so manifest as they Are, and the cure so easy (as appears by the obviousness and easy practicableness of those thirteen healing Principles which I have laid down) why should we despair that those Causes will ever be removed,
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though the health of the Daughter of our people be not recovered, nay give me leave to say, that I think our wounds are not so great (as great as they are) but that they might be cured with Ʋnguentum Apostolorum (if I may so call it) I mean such as is prescribed Rom. 14. almost throughout that Chapter, especially if for better digestion sake, a little Basilicon were added thereunto.
though the health of the Daughter of our people be not recovered, nay give me leave to say, that I think our wounds Are not so great (as great as they Are) but that they might be cured with Ʋnguentum Apostolorum (if I may so call it) I mean such as is prescribed Rom. 14. almost throughout that Chapter, especially if for better digestion sake, a little Basilicon were added thereunto.
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I much fear what was said of Cinna is true of London, Cinna videtur esse pauper & est pauper, London doth not only seem to be much impoverished, but is really so:
I much Fear what was said of Cinna is true of London, Cinna videtur esse pauper & est pauper, London does not only seem to be much impoverished, but is really so:
And how can it otherwise be, all things considered? But must Citizens therefore quit their trades? How shall they ever be rich again but by means of trading? yea how can many of them so much as subsist without it? And if trade they must, where should they trade but in the City? and how should they trade there unless they build again?
And how can it otherwise be, all things considered? But must Citizens Therefore quit their trades? How shall they ever be rich again but by means of trading? yea how can many of them so much as subsist without it? And if trade they must, where should they trade but in the city? and how should they trade there unless they built again?
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or may not the Divine patience reprieve the Nation for some considerable time? (as the old world was reprieved after sentence denounced) and if so, will it not be every mans wisdome to make the best provision he can for him and his in the mean time? shall men certainly and forthwith undo themselves for fear of being hereafter undone? Shall not men seek to live whilst they may,
or may not the Divine patience reprieve the nation for Some considerable time? (as the old world was reprieved After sentence denounced) and if so, will it not be every men Wisdom to make the best provision he can for him and his in the mean time? shall men Certainly and forthwith undo themselves for Fear of being hereafter undone? Shall not men seek to live while they may,
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that is, He shall never atchieve any thing, who will adventure nothing: (like one that would not sow, till he were sure of the wind and weather, to continue such as he would have them,
that is, He shall never achieve any thing, who will adventure nothing: (like one that would not sow, till he were sure of the wind and weather, to continue such as he would have them,
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he that will turn Merchant must run the hazard of winds, and seas, and shelves, and sands, and Pirats, unfaithful servants at home, unconscionable and uncontroulable Factors abroad.
he that will turn Merchant must run the hazard of winds, and Seas, and shelves, and sands, and Pirates, unfaithful Servants At home, unconscionable and uncontrollable Factors abroad.
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He that shall put his mony to interest (besides that some scruple the lawfulness of so doing) shall (if he fare no better then other men) be in danger of loosing both it and his principal:
He that shall put his money to Interest (beside that Some scruple the lawfulness of so doing) shall (if he fare no better then other men) be in danger of losing both it and his principal:
To them that shall say they are under hatches, and therefore they have no heart to build I would propose what is written Jer. 29.4, 5. Thus saith the Lord to all that are carried away captives, &c. Build ye houses and dwell in them,
To them that shall say they Are under Hates, and Therefore they have no heart to built I would propose what is written Jer. 29.4, 5. Thus Says the Lord to all that Are carried away captives, etc. Built you houses and dwell in them,
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Who can say it is worse with them now then it was with the Jews when this advice was given them? more I could say to incourage heartless builders but that these two first Chapters have swelled too much already,
Who can say it is Worse with them now then it was with the jews when this Advice was given them? more I could say to encourage heartless Builders but that these two First Chapters have swelled too much already,
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and that the rest of my discourses, are like to prove like those that sprang up after the flood, viz. much shorter liv'd then those that went before them:
and that the rest of my discourses, Are like to prove like those that sprang up After the flood, viz. much shorter lived then those that went before them:
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upon the whole matter I shall take leave to apply to desponding Londoners those words of the Prophet, Jer. 26.19. Awake and sing ye that dwell in the dust for thy dew is as the dew of herbs, &c. As also what was said of the dry bones mentioned Ezek. 37.5.
upon the Whole matter I shall take leave to apply to desponding Londoners those words of the Prophet, Jer. 26.19. Awake and sing you that dwell in the dust for thy due is as the due of herbs, etc. As also what was said of the dry bones mentioned Ezekiel 37.5.
SUrely it was not without cause that London (whilest standing) hath always continued the Metropolis of England, though no such promise were ever made to it,
SUrely it was not without cause that London (whilst standing) hath always continued the Metropolis of England, though no such promise were ever made to it,
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This I say was not for nothing, but did certainly imply there was something in the place, the scituation I mean (for sometimes little else hath been left) that did render it much more fit,
This I say was not for nothing, but did Certainly imply there was something in the place, the situation I mean (for sometime little Else hath been left) that did render it much more fit,
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then any other to be the Metropolis or head City of England so that as often as London was in being, no other town or City would offer to come in competition with it.
then any other to be the Metropolis or head city of England so that as often as London was in being, no other town or city would offer to come in competition with it.
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They that would utterly destroy London must dry up that River (as the river Euphrates for the destroying of Babylon ) or set it at some greater distance from that City.
They that would utterly destroy London must dry up that River (as the river Euphrates for the destroying of Babylon) or Set it At Some greater distance from that city.
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For whilst they two stand so near together, London is like to be rich, and fruitful, like trees that are planted by the rivers of water or like meadow ground that is overflown.
For while they two stand so near together, London is like to be rich, and fruitful, like trees that Are planted by the Rivers of water or like meadow ground that is overflown.
and inlet of trade (the river of Thames I mean) which makes it so necessary for England, that England cannot much better subsist without it, (that is to say in wealth and prosperity) then a man can live whose mouth is sowed up,
and inlet of trade (the river of Thames I mean) which makes it so necessary for England, that England cannot much better subsist without it, (that is to say in wealth and Prosperity) then a man can live whose Mouth is sowed up,
for if England its self be not first destroyed, it must and will (God permitting) always have another London let the former be burnt, or demolished ever so often:
for if England its self be not First destroyed, it must and will (God permitting) always have Another London let the former be burned, or demolished ever so often:
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London is the place to which those passages of the Prophet concerning Tyre are most applicable of any place I know, Isa. 23.4. Thou whom the Merchants that pass over sea, have replenished;
London is the place to which those passages of the Prophet Concerning Tyre Are most applicable of any place I know, Isaiah 23.4. Thou whom the Merchant's that pass over sea, have replenished;
Which of all our famous Cities is fit to make a Head for so vast and Noble a Body as England is, London excepted? There is much deformity and inconvenience in a Head that is much too little for the body,
Which of all our famous Cities is fit to make a Head for so vast and Noble a Body as England is, London excepted? There is much deformity and inconvenience in a Head that is much too little for the body,
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I would know what great Kingdome there is in the world, that hath not a Metropolis or Head City answerable to its self? And why should England differ from all the rest? should we be unlike all other Nations, and become their scorn?
I would know what great Kingdom there is in the world, that hath not a Metropolis or Head city answerable to its self? And why should England differ from all the rest? should we be unlike all other nations, and become their scorn?
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Is not some one City magnificent and splendid above all the rest (like the Sun that out-shineth all the other stars) greatly for the honor both of a King and Kingdome? I had almost said England looks sneakingly whilst it is without a London, it doth as it were hide its head in the dust,
Is not Some one city magnificent and splendid above all the rest (like the Sun that out-shineth all the other Stars) greatly for the honour both of a King and Kingdom? I had almost said England looks sneakingly while it is without a London, it does as it were hide its head in the dust,
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and besides, both together are little enough for traders, and other inhabitants, else it might have saved them charge and trouble to have dwelt in houses built to their hands, and well seasoned;
and beside, both together Are little enough for traders, and other inhabitants, Else it might have saved them charge and trouble to have dwelled in houses built to their hands, and well seasoned;
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He that thinks the rebuilding of London might well be spared (if any man or woman can so think) let him or her, consider how many houses upon survey are said to have been consumed by the late fire, viz. no less then thirteen thousand, or thereabouts:
He that thinks the rebuilding of London might well be spared (if any man or woman can so think) let him or her, Consider how many houses upon survey Are said to have been consumed by the late fire, viz. no less then thirteen thousand, or thereabouts:
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now many of those houses did contain two, some three families apiece, so that we may well suppose twenty thousand families, most of them traders, to have been by that fire dispossest,
now many of those houses did contain two, Some three families apiece, so that we may well suppose twenty thousand families, most of them traders, to have been by that fire dispossessed,
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now where shall so many thousand families of trading people be disposed of if London be not built again? shall they go into the country and trade there? how inconvenient and insignificant would that be, besides that so to do were to eat the bread out of the mouths of country shop-keepers.
now where shall so many thousand families of trading people be disposed of if London be not built again? shall they go into the country and trade there? how inconvenient and insignificant would that be, beside that so to do were to eat the bred out of the mouths of country shopkeepers.
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for are not divers of them forced to live in the country to this day and to leave off their trades ever since the fire as not knowing where to accommodate themselves in or about the City.
for Are not diverse of them forced to live in the country to this day and to leave off their trades ever since the fire as not knowing where to accommodate themselves in or about the city.
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how unsweet and unpleasant are many of their dwellings, how private and obscure? do not some of them seem to dwell more like Diogenes, then like themselves? at leastwise rather in tents,
how unsweet and unpleasant Are many of their dwellings, how private and Obscure? do not Some of them seem to dwell more like Diogenes, then like themselves? At leastwise rather in tents,
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and booths, then in houses? who knoweth these things to be so, and yet hath the heart to say that Citizens are well enough as they are and that it is no matter if London never be rebuilt.
and booths, then in houses? who Knoweth these things to be so, and yet hath the heart to say that Citizens Are well enough as they Are and that it is no matter if London never be Rebuilt.
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but to the shame and confusion of their faces, who care not what becomes of London and Londoners and in despight of all the terrible predictions of Astrologers threatning us with I know not what sad effects of a third Comet.
but to the shame and confusion of their faces, who care not what becomes of London and Londoners and in despite of all the terrible predictions of Astrologers threatening us with I know not what sad effects of a third Cometam.
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because I hinted that objection in the second Chapter, and then forgot to answer it, what Astrologer in the world can assure us that when three Comets appear together,
Because I hinted that objection in the second Chapter, and then forgotten to answer it, what Astrologer in the world can assure us that when three Comets appear together,
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But admit that each of those Blazing Sars were intended to foretel a several Judgment, it doth not follow that one of the Judgments thereby portended must needs be yet to come:
But admit that each of those Blazing Sars were intended to foretell a several Judgement, it does not follow that one of the Judgments thereby portended must needs be yet to come:
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The Diviners seem in this place to be called lyars for that very reason, because they did prophecy Jerusalem should not be rebuilt (flattering the Babylonish monarchy,
The Diviners seem in this place to be called liars for that very reason, Because they did prophecy Jerusalem should not be Rebuilt (flattering the Babylonish monarchy,
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I would wish those great deciers (viz. of future contingencies) for so the name given to Astrologers Isa. 47.13. doth signifie) to read that chapter also, and their doom in it:
I would wish those great deciers (viz. of future contingencies) for so the name given to Astrologers Isaiah 47.13. does signify) to read that chapter also, and their doom in it:
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methinks ever since black Munday (as they called it) only black to the Astrologers themselves as I remember, by frustrating their predictions) that sort of men should learn to be more modest and not bear the world in hand,
methinks ever since black Munday (as they called it) only black to the Astrologers themselves as I Remember, by frustrating their predictions) that sort of men should Learn to be more modest and not bear the world in hand,
as if they were Secretaries of Heaven, or of the Almighty his privy counsel, which I no more believe then I do the vaporing of some of their brethren who pretend to certain rules of their art (as Tully reporteth) of forty thousand,
as if they were Secretary's of Heaven, or of the Almighty his privy counsel, which I no more believe then I do the vapouring of Some of their brothers who pretend to certain rules of their art (as Tully Reporteth) of forty thousand,
yet some of seventy thousand years standing, whereas for many thousand years since that (the world being not yet six thousand years old (there were neither stars to observe, nor men to observe them.
yet Some of seventy thousand Years standing, whereas for many thousand Years since that (the world being not yet six thousand Years old (there were neither Stars to observe, nor men to observe them.
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and say we were undone if London were not restored I am bold to affirm (and therewith I shall conclude this Chapter) that he is a man that doth not understand consequences (which is the character of a person void both of Logick,
and say we were undone if London were not restored I am bold to affirm (and therewith I shall conclude this Chapter) that he is a man that does not understand consequences (which is the character of a person void both of Logic,
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I Shall not compare the kindnesses we have received from our Superiours, one with another (sith comparisons as they say, are odious) but sure I am, they have not been more acknowledg'd,
I Shall not compare the Kindnesses we have received from our Superiors, one with Another (sith comparisons as they say, Are odious) but sure I am, they have not been more acknowledged,
and thank'd for any thing they have done, than for their prudent Act for, and concerning the rebuilding of London: nor do I think there is any thing in that Act more thank-worthy,
and thanked for any thing they have done, than for their prudent Act for, and Concerning the rebuilding of London: nor do I think there is any thing in that Act more thankworthy,
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than the zeal they have expressed for the dispatch of that work, by injoyning under a great penalty, that every house should be rebuilt within the space of three years after the date thereof, ( pag. 94.) though I doubt not but if that shall prove morally impossible to some, though not to all;
than the zeal they have expressed for the dispatch of that work, by enjoining under a great penalty, that every house should be Rebuilt within the Molle of three Years After the date thereof, (page. 94.) though I doubt not but if that shall prove morally impossible to Some, though not to all;
I must crave leave to dissent, and to tell them that the dull minds of men had need to be stirred up by more than Ceremonies, to those things in which they are greatly concerned, witness Lot himself, of whom it is said, that whilst he lingred (which was whilst the Flames of Sodom were pursuing him) the men laid hold upon his hand (the Lord being merciful to him) and they brought him forth and set him without the City, Gen. 19.16.
I must crave leave to dissent, and to tell them that the dull minds of men had need to be stirred up by more than Ceremonies, to those things in which they Are greatly concerned, witness Lot himself, of whom it is said, that while he lingered (which was while the Flames of Sodom were pursuing him) the men laid hold upon his hand (the Lord being merciful to him) and they brought him forth and Set him without the city, Gen. 19.16.
Now this Calenture, (the Fire I mean) coming after all the rest, hath brought it so very low, (together with the whole Nation) that without some strong Cordials,
Now this Calenture, (the Fire I mean) coming After all the rest, hath brought it so very low, (together with the Whole nation) that without Some strong Cordials,
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It cannot be forgotten, that London was but three or four daies a burning, and why should that which was destroyed in three or four daies, be longer in building and restoring than three,
It cannot be forgotten, that London was but three or four days a burning, and why should that which was destroyed in three or four days, be longer in building and restoring than three,
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and circumference, which is about the great House in Osterley Park, that it was built in one nights time, by the help of an incredible number of Work-men, that were summoned in for that purpose, to entertain and amuse Queen Elizabeth who was there at that time,
and circumference, which is about the great House in Osterley Park, that it was built in one nights time, by the help of an incredible number of Workmen, that were summoned in for that purpose, to entertain and amuse Queen Elizabeth who was there At that time,
I am not certain of the story, but am sure our Proverb is true, viz. that many hands make light work, and though Rome were not built in one day, neither can London be;
I am not certain of the story, but am sure our Proverb is true, viz. that many hands make Light work, and though Room were not built in one day, neither can London be;
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and all other great moneyed men, would bring forth their bags, and chearfully lend to Citizens for the purposes of building, securing themselves by the premises,
and all other great moneyed men, would bring forth their bags, and cheerfully lend to Citizens for the Purposes of building, securing themselves by the premises,
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Did all men long, as I think I long, to see another London (though I have little interest in it to what it hath in me) (and I think all English men should long for it as much as I do) I perswade my self, such treasure,
Did all men long, as I think I long, to see Another London (though I have little Interest in it to what it hath in me) (and I think all English men should long for it as much as I do) I persuade my self, such treasure,
But lest I my self be tedious, whilst I plead for others to use expedition, I shall conclude this Chapter, with what a Heathenish King gave in charge about the Temple of God at Jerusalem, (and their good Example will most of all condemn us Christians if we fall short of it) And I Artaxerxes do make a Decree to all the Treasurers beyond the River, that whatsoever Ezra shall require of you, it be done speedily, Ezra 7.21.
But lest I my self be tedious, while I plead for Others to use expedition, I shall conclude this Chapter, with what a Heathenish King gave in charge about the Temple of God At Jerusalem, (and their good Exampl will most of all condemn us Christians if we fallen short of it) And I Artaxerxes do make a decree to all the Treasurers beyond the River, that whatsoever Ezra shall require of you, it be done speedily, Ezra 7.21.
Isa. 9. v. 10, Therefore the Lord shall set up the Adversaries of Rezin against him, and joyn his enemies together, vers. 11. And were it not as great a crime to say, in a way of stoutness, the Rafters are fallen down,
Isaiah 9. v. 10, Therefore the Lord shall Set up the Adversaries of Rezin against him, and join his enemies together, vers. 11. And were it not as great a crime to say, in a Way of stoutness, the Rafters Are fallen down,
Witness those Skeletons of Brick-Houses, which we see standing since our dreadful Fire, which though it pickt out the Marrow (as I may call their insides,
Witness those Skeletons of Brick-Houses, which we see standing since our dreadful Fire, which though it picked out the Marrow (as I may call their insides,
when the Minister preacheth soundly, and savourily, in the evidence and demonstration of the Spirit; when he prayeth solidly, methodically, spiritually, and affectionately;
when the Minister Preacheth soundly, and savourily, in the evidence and demonstration of the Spirit; when he Prayeth solidly, methodically, spiritually, and affectionately;
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when the people do hear, and joyn reverently, and attentively; I say, where these things meet, there doth unavoidably result abundance of decency, and solemnity,
when the people do hear, and join reverently, and attentively; I say, where these things meet, there does avoidable result abundance of decency, and solemnity,
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where all the Order the Apostle prescribeth is, that all things be done to edifying, verse 26. that Women keep silence in the Church, verse 34. that such as are fit to Prophesie should Prophesie but one, by one,
where all the Order the Apostle prescribeth is, that all things be done to edifying, verse 26. that Women keep silence in the Church, verse 34. that such as Are fit to Prophesy should Prophesy but one, by one,
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and the rest hold their peace, verse 31. and that the spirits of the Prophets should be subject to the Prophets, ver. 32. and such like things which are not arbitrary,
and the rest hold their peace, verse 31. and that the spirits of the prophets should be Subject to the prophets, ver. 32. and such like things which Are not arbitrary,
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Now as in Religion, from such things, and such alone, as are absolutely necessary, there ariseth• beautiful Order, which is of great advantage, an• applauded by the very light of Nature;
Now as in Religion, from such things, and such alone, as Are absolutely necessary, there ariseth• beautiful Order, which is of great advantage, an• applauded by the very Light of Nature;
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as such, were not at all look'd after, yet if other things which are indispensably needful, (as safety and security is) be provided for, something of beauty,
as such, were not At all looked After, yet if other things which Are indispensably needful, (as safety and security is) be provided for, something of beauty,
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And this I take to be a just Apology, for building London with Brick, (though that kind of building be more stately tha• the former was) even after so sad a calamity.
And this I take to be a just Apology, for building London with Brick, (though that kind of building be more stately tha• the former was) even After so sad a calamity.
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and dissolution, and especially of the manner of every true Believers resurrection from the dead. What is Brick but Clay, or red Earth burn• and whence had Adam his name,
and dissolution, and especially of the manner of every true Believers resurrection from the dead. What is Brick but Clay, or read Earth burn• and whence had Adam his name,
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N• only our bodies, but our souls, do yet dwell in houses of Clay, whose foundations is in the dust, for what else are our bodies? Job 4.19. Dust thou art, Gen. 3.19. And God formed man of the dust of the ground, Gen. 2.7.
N• only our bodies, but our Souls, do yet dwell in houses of Clay, whose foundations is in the dust, for what Else Are our bodies? Job 4.19. Dust thou art, Gen. 3.19. And God formed man of the dust of the ground, Gen. 2.7.
when we view our houses of Brick, and what is Brick but Earth? From the dirty, dungy, despised Earth, have we meat, drink, sauce, corn, wine, oyl, linnen (which we must cloath our selves with whilst we live) and amongst other things the very houses we do,
when we view our houses of Brick, and what is Brick but Earth? From the dirty, dungy, despised Earth, have we meat, drink, sauce, corn, wine, oil, linen (which we must cloth our selves with while we live) and among other things the very houses we do,
I write not this to make my self and others more in love with this Earth (which we are apt to be too much) but to the end our great dependance (under God) upon so despicable a creature, may make us yet more vile in our own eyes,
I write not this to make my self and Others more in love with this Earth (which we Are apt to be too much) but to the end our great dependence (under God) upon so despicable a creature, may make us yet more vile in our own eyes,
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and our trampling upon that which we are so much beholden to, (though that we may do) may mind us of our trampling where we may not, viz. upon the Name,
and our trampling upon that which we Are so much beholden to, (though that we may do) may mind us of our trampling where we may not, viz. upon the Name,
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Can we behold those Bricks which our houses are, and must be made of, and not look back upon that sad trade which the poor Israelites were made to follow in Egypt, viz. of making Bricks, a double tale of Brick,
Can we behold those Bricks which our houses Are, and must be made of, and not look back upon that sad trade which the poor Israelites were made to follow in Egypt, viz. of making Bricks, a double tale of Brick,
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as have houses to build at almost a double charge, but not wherewithal to do it? Neither may we forget how seasonably the children of Israel were delivered when their task of Brick was doubled;
as have houses to built At almost a double charge, but not wherewithal to do it? Neither may we forget how seasonably the children of Israel were Delivered when their task of Brick was doubled;
and that the prosperity of Londoners may be so great whilst it standeth, that whensoever their Bricks shall fall, they may be able to rebuild with hewen stones,
and that the Prosperity of Londoners may be so great while it Stands, that whensoever their Bricks shall fallen, they may be able to rebuild with hewn stones,
and shall it quickly be destroyed again for want of materials (that is Bricks) duly burnt? Do we look for another Fire to burn our Bricks over again? It is said of Ephraim, Hos. 7.8. Ephraim is a Cake not turned, meaning not throughly baked;
and shall it quickly be destroyed again for want of materials (that is Bricks) duly burned? Do we look for Another Fire to burn our Bricks over again? It is said of Ephraim, Hos. 7.8. Ephraim is a Cake not turned, meaning not thoroughly baked;
that was spoken in a mysterious, and shall the same be true of London in a mechanical sense? Why do men make more hast than good speed? either build as may last, or not at all.
that was spoken in a mysterious, and shall the same be true of London in a mechanical sense? Why do men make more haste than good speed? either built as may last, or not At all.
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If they that have Bricks to sell have no more Conscience than to offer such as are stark naught, you that are to buy should have more care and discretion than to accept of them.
If they that have Bricks to fell have no more Conscience than to offer such as Are stark nought, you that Are to buy should have more care and discretion than to accept of them.
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Is it for cheapness sake that you make use of such unfit Commodities? then are you penny-wise and pound-foolish. I see no men are such losers as they that are over-saving, none so prodigal (though sore against their wills) as are the greatest misers.
Is it for cheapness sake that you make use of such unfit Commodities? then Are you penny-wise and pound-foolish. I see no men Are such losers as they that Are over-saving, none so prodigal (though soar against their wills) as Are the greatest misers.
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Yea, thus some give themselves more cost and pains to ruine souls, and consequently their own, (Compassing Sea and Land to make men more the children of the Devil) than others do to save the Souls of themselves and others.
Yea, thus Some give themselves more cost and pains to ruin Souls, and consequently their own, (Compassing Sea and Land to make men more the children of the devil) than Others do to save the Souls of themselves and Others.
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Alas that the worst things should cost most, or that men should give any thing for that which is stark naught (like unsavory Salt fit for nothing but the dunghill) and that men should not rather say as one did in another case non emam tanti poenitere, They will not give so dear for what they shall afterwards repent of.
Alas that the worst things should cost most, or that men should give any thing for that which is stark nought (like unsavoury Salt fit for nothing but the dunghill) and that men should not rather say as one did in Another case non emam tanti poenitere, They will not give so dear for what they shall afterwards Repent of.
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because good for nothing, and so are bad Bricks as for the purposes of Building. Have Magistrates taken care to stop one leak by ordering we should build with brick,
Because good for nothing, and so Are bad Bricks as for the Purposes of Building. Have Magistrates taken care to stop one leak by ordering we should built with brick,
and will we not take that which is good in its kind? Surely good timber is better to build with than bad brick (as Solomon saith, A living d•g is better than a dead Li•n), for the first will not presently decay, without Fire befall it,
and will we not take that which is good in its kind? Surely good timber is better to built with than bad brick (as Solomon Says, A living d•g is better than a dead Li•n), for the First will not presently decay, without Fire befall it,
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I foresee the fate of those unhappy houses that have been built with ill burnt bricks, that shortly they will molder away to dust, (and so I hear that some of them have begun to do already.) The like (if my Prognosticks fail me not) will likewise befall those Societies both Ecclesiastical and Civil, which are constituted of ill members, (Principal ones especially) which are as so many bad and unserviceable bricks in houses.
I foresee the fate of those unhappy houses that have been built with ill burned bricks, that shortly they will molder away to dust, (and so I hear that Some of them have begun to do already.) The like (if my Prognostics fail me not) will likewise befall those Societies both Ecclesiastical and Civil, which Are constituted of ill members, (Principal ones especially) which Are as so many bad and unserviceable bricks in houses.
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I much suspect the same fate will befall a great part of the young Generation that is now springing up, viz. that in a few years they will crumble away like houses built with ill burnt bricks, (considering how vicious the present age is).
I much suspect the same fate will befall a great part of the young Generation that is now springing up, viz. that in a few Years they will crumble away like houses built with ill burned bricks, (considering how vicious the present age is).
For who can bring a sound thing out of that which is unsound, any more than a clean thing out of that which is unclean? where the bones are rotten the Marrow will be filthy,
For who can bring a found thing out of that which is unsound, any more than a clean thing out of that which is unclean? where the bones Are rotten the Marrow will be filthy,
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Our ill burnt Bricks are methinks the sad emblem of one thing more, and that is of all such Professors who have been meerly singed and scorched with the slender heat of some overly convictions,
Our ill burned Bricks Are methinks the sad emblem of one thing more, and that is of all such Professors who have been merely singed and scorched with the slender heat of Some overly convictions,
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but were never brought to a due firmness or consistence, by lying long enough in and under that Furnace which the Scripture calleth a Spirit of bondage. Such may be laid into the building of the Church, but will scarcely hold out.
but were never brought to a due firmness or consistence, by lying long enough in and under that Furnace which the Scripture calls a Spirit of bondage. Such may be laid into the building of the Church, but will scarcely hold out.
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Surely England doth not want for good materials within it self, but if the daughters will not be kind to their mother (that is if other parts of England, will not be kind to London, their mother City) we being now at peace with many nations that can furnish us for building purposes,
Surely England does not want for good materials within it self, but if the daughters will not be kind to their mother (that is if other parts of England, will not be kind to London, their mother city) we being now At peace with many Nations that can furnish us for building Purposes,
and sumptuous, then that which was lately burnt? The second Temple, for matter of outward splendor, was not comparable to the first, which made the old men weep that had seen them both.
and sumptuous, then that which was lately burned? The second Temple, for matter of outward splendour, was not comparable to the First, which made the old men weep that had seen them both.
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and To girding with sackcloath, fell to shaying of Oxen, killing of Sheep, drinking wine, &c. Isa. 22.12, 13. Which iniquity God said should not be purged from them till they died:
and To girding with Sackcloth, fell to shaying of Oxen, killing of Sheep, drinking wine, etc. Isaiah 22.12, 13. Which iniquity God said should not be purged from them till they died:
Were this said in the pride, and stoutness of our hearts, that we would have another City more beautiful then the former (as they of Samaria are challenged by God to have said in the pride of their hearts) The bricks are fallen down,
Were this said in the pride, and stoutness of our hearts, that we would have Another city more beautiful then the former (as they of Samaria Are challenged by God to have said in the pride of their hearts) The bricks Are fallen down,
but the greater stateliness of the new City then of the old, I take to be rather finis operis then finis operantis, that is to say, the effect of some other,
but the greater stateliness of the new city then of the old, I take to be rather finis operis then finis operantis, that is to say, the Effect of Some other,
Then, as for making several streets broader then they were before, that the great, and many inconveniences, which were formerly found in and by the narrowness of Thames Street, and some others, may satisfie any man, was but expedient, and necessary.
Then, as for making several streets Broader then they were before, that the great, and many inconveniences, which were formerly found in and by the narrowness of Thames Street, and Some Others, may satisfy any man, was but expedient, and necessary.
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and rise up to a greater altitude, then doth become them, after so humbling a judgment, good reason may be assigned for that, viz. That it was enacted they should do so in order to the gaining of more room,
and rise up to a greater altitude, then does become them, After so humbling a judgement, good reason may be assigned for that, viz. That it was enacted they should do so in order to the gaining of more room,
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and frequent reflections upon his poverty, as thinking with himself how unsutable the fineness of his outward garb, is to the meanness of his condition,
and frequent reflections upon his poverty, as thinking with himself how unsuitable the fineness of his outward garb, is to the meanness of his condition,
with this staff (said Jacob) passed I over Jordan, and now the Lord hath made me two bands, Gen. 32.10. Which surely he acknowledged, with more thankfulness, and wonder, then he would have done;
with this staff (said Jacob) passed I over Jordan, and now the Lord hath made me two bans, Gen. 32.10. Which surely he acknowledged, with more thankfulness, and wonder, then he would have done;
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who most barbarously rejoyced at its flames, and triumphed at its funeral, and would (if they knew how) have rolled so great a stone over its grave, that it should never have been capable of rising again? I say when those envious persons, shall come to see two staffes in the hand of London, viz. Beauty and Bands (that is State,
who most barbarously rejoiced At its flames, and triumphed At its funeral, and would (if they knew how) have rolled so great a stone over its grave, that it should never have been capable of rising again? I say when those envious Persons, shall come to see two staffs in the hand of London, viz. Beauty and Bans (that is State,
and Strength) alluding to Zech. 11.) neither of which they exspected: how will that sight abate their pride, confront their malice, and confound their devices.
and Strength) alluding to Zechariah 11.) neither of which they expected: how will that sighed abate their pride, confront their malice, and confound their devices.
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and if like those times of which it was said they had golden challices but wooden Priests, it may be said of us we have a rich City but poor inhabitants, we shall in that respect have great cause to be humble,
and if like those times of which it was said they had golden Chalice but wooden Priests, it may be said of us we have a rich city but poor inhabitants, we shall in that respect have great cause to be humble,
DISCOURSE VIII. That all persons imployed and made use of in, and in order to the rebuilding of London, ought therein more especially to use all care and good conscience.
DISCOURSE VIII. That all Persons employed and made use of in, and in order to the rebuilding of London, ought therein more especially to use all care and good conscience.
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Build with such acurateness, as Apelles is said to have painted, for which he gave this reason Pingo aeternitati, so do you build as it were once for all.
Built with such accurateness, as Apelles is said to have painted, for which he gave this reason Pingo Aeternitati, so do you built as it were once for all.
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or to have been any waies related to that work, as it is said in reference to the Temple of Jerusalem, Psal. 74.5. A man was famous according as he had lifted Axes upon the thick Trees:
or to have been any ways related to that work, as it is said in Referente to the Temple of Jerusalem, Psalm 74.5. A man was famous according as he had lifted Axes upon the thick Trees:
viz. in order to the building of that Temple. Expresse your kindnesse to London to like effect with what is written, in Cant. 8.9. If she be a Wall we will build upon her a Palace of Silver, and if she be a Door, we will inclose her with Boards of Cedar;
viz. in order to the building of that Temple. Express your kindness to London to like Effect with what is written, in Cant 8.9. If she be a Wall we will built upon her a Palace of Silver, and if she be a Door, we will enclose her with Boards of Cedar;
which are the Words of Christ, and of his Church, contriving some good for the uncalled Gentiles, set forth under Metaphors taken from such improvements of small and rude beginnings,
which Are the Words of christ, and of his Church, contriving Some good for the uncalled Gentiles, Set forth under Metaphors taken from such improvements of small and rude beginnings,
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If you be English - men London is your Mother, (as Jerusalem was the Mother of the Jews, which are called the Daughters of Jerusalem Cant. 1.5.) and consequently Londoners are your Brethren,
If you be English - men London is your Mother, (as Jerusalem was the Mother of the jews, which Are called the Daughters of Jerusalem Cant 1.5.) and consequently Londoners Are your Brothers,
many poor Citizens are laying out all they have in the world (yea possibly more than all they have of their own) upon that one house which they are building for their pure necessity,
many poor Citizens Are laying out all they have in the world (yea possibly more than all they have of their own) upon that one house which they Are building for their pure necessity,
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and will you diminish those two mites, which are all the treasure they have to lay out? We read in Nathan 's Parable, of a poor man who had nothing save one little Ewe Lamb, 2 Sam. 12.3.
and will you diminish those two mites, which Are all the treasure they have to lay out? We read in Nathan is Parable, of a poor man who had nothing save one little Ewe Lamb, 2 Sam. 12.3.
as that Ewe-lamb was to the poor man, and will you injure him in that one Lamb? Will you make him pay so much for his materials that he shall never be able to pay for his house:
as that Ewe lamb was to the poor man, and will you injure him in that one Lamb? Will you make him pay so much for his materials that he shall never be able to pay for his house:
Did I know that man that had abused, or would abuse a burnt-out Citizen, in relation to his house (whether as to materials or workmanship) I say to abuse him (or such a one) of all men else, I would discharge that Apostolical Canon in his face,
Did I know that man that had abused, or would abuse a burnt-out Citizen, in Relation to his house (whither as to materials or workmanship) I say to abuse him (or such a one) of all men Else, I would discharge that Apostolical Canon in his face,
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that it did or could (Leveller-like) destroy all propriety (and that not only de facto, but de jure; ) Is now all your own you can lay hands upon? and doth every thing of right belong primum occupanti, to him that can first get it into his possession? Nay surely, it is rather a kind of sacriledge to take from men what the Fire had left them,
that it did or could (Leveller-like) destroy all propriety (and that not only de facto, but de jure;) Is now all your own you can lay hands upon? and does every thing of right belong primum occupanti, to him that can First get it into his possession? Nay surely, it is rather a kind of sacrilege to take from men what the Fire had left them,
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You cannot think that your Neighbors Bricks and other materials have so far trespassed by lying near to yours, that you may lawfully pound them, in your own houses from whence they are never like to be released? if he had took your materials as you did his,
You cannot think that your Neighbours Bricks and other materials have so Far trespassed by lying near to yours, that you may lawfully pound them, in your own houses from whence they Are never like to be released? if he had took your materials as you did his,
how would you have taken it at his hands? would you have put it up quietly? In Jer. 23.30. it is written, Behold I am against the Prophets saith the Lord that steal my Word every one from his Neighbor.
how would you have taken it At his hands? would you have put it up quietly? In Jer. 23.30. it is written, Behold I am against the prophets Says the Lord that steal my Word every one from his Neighbour.
Was God against those Spiritual builders (for so are Prophets) which stole his Word from one another as Hananiah did from Jeremiah, using the same words,
Was God against those Spiritual Builders (for so Are prophets) which stole his Word from one Another as Hananiah did from Jeremiah, using the same words,
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and 37.) taking the very words out of Jeremiahs mouth, &c. How much more will he be against those temporal builders, which steal away each others Materials,
and 37.) taking the very words out of Jeremiah's Mouth, etc. How much more will he be against those temporal Builders, which steal away each Others Materials,
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but two houses cannot be built with the same numerical Bricks, &c. Think of a few passages in Habbakkuk 2. v. 6. We to him that increaseth that which is not his.
but two houses cannot be built with the same numerical Bricks, etc. Think of a few passages in Habakkuk 2. v. 6. We to him that increases that which is not his.
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How long? and that ladeth himself with thick Clay, which words are literally applicable to those that build with bricks which are not their own, ver. 9. Wo to him that coveteth an evil covetousness to his house, that he may set his nest on high, v. 10. Thou hast consulted shame to thy house, v. 11. For the stones shall cry out of the Wall,
How long? and that ladeth himself with thick Clay, which words Are literally applicable to those that built with bricks which Are not their own, ver. 9. Woe to him that coveteth an evil covetousness to his house, that he may Set his nest on high, v. 10. Thou hast consulted shame to thy house, v. 11. For the stones shall cry out of the Wall,
but a twentieth part, or some much less proportion, were got by stealth, it is greatly to be feared and verily to be expected, that even so small a pittance of that which was stollen, will go nigh to ruine all the rest,
but a twentieth part, or Some much less proportion, were god by stealth, it is greatly to be feared and verily to be expected, that even so small a pittance of that which was stolen, will go High to ruin all the rest,
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if satisfaction be not timely made for the injury done, and the sin repented of, (as Gideon his one only bastard destroyed his 70 sons that were lawfully begotten, Judg 9.5.
if satisfaction be not timely made for the injury done, and the since repented of, (as gideon his one only bastard destroyed his 70 Sons that were lawfully begotten, Judge 9.5.
If men cannot rise without money in the case (as is generally too evident) how should houses? Haud facile emergunt quarum virtutibus obstat Res angusta domus, is as true as if it had been domi; that is, it holds as certain in houses as in men:
If men cannot rise without money in the case (as is generally too evident) how should houses? Haud facile emergunt Whom virtutibus obstat Rest Augusta domus, is as true as if it had been At Home; that is, it holds as certain in houses as in men:
Thus poor men are bought and sold, as the Prophet expresseth it, for a pair of shoes, Amos 2.6. A rich commodity in a poor mans hand, is nothing worth;
Thus poor men Are bought and sold, as the Prophet Expresses it, for a pair of shoes, Amos 2.6. A rich commodity in a poor men hand, is nothing worth;
so barbarously are men upon the catch, taking their utmost advantages one against another, which is to make a vice (instead of a vertue) of necessity, I mean a vice to themselves, out of the necessity of others:
so barbarously Are men upon the catch, taking their utmost advantages one against Another, which is to make a vice (instead of a virtue) of necessity, I mean a vice to themselves, out of the necessity of Others:
For doubtless he that buyeth out poor men so cheaply, selleth himself to work wickedness. Well, what said Ahab to Naboth, 1 Kin. 21.2. Give me thy Vineyard, and I will give thee for it a better Vineyard than that;
For doubtless he that buyeth out poor men so cheaply, Selleth himself to work wickedness. Well, what said Ahab to Naboth, 1 Kin. 21.2. Give me thy Vineyard, and I will give thee for it a better Vineyard than that;
will you be worse than that Ahab? If your Brethren be hungry, will you take occasion thereby to purchase their Birth-right for a mess of pottage (as Jacob did) who was many wayes crossed afterwards in one kind,
will you be Worse than that Ahab? If your Brothers be hungry, will you take occasion thereby to purchase their Birthright for a mess of pottage (as Jacob did) who was many ways crossed afterwards in one kind,
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and in another? What blessing can be expected, or rather what curse may not be lookt for upon those houses, the foundations of which are laid in oppression,
and in Another? What blessing can be expected, or rather what curse may not be looked for upon those houses, the foundations of which Are laid in oppression,
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who in order to bread, are forced to suffer their own faces to be ground? Are no merciful men to be found, who in consideration of the necessity of poor men, will give them for their ground rather more than it is worth, at leastwise full as much? yea,
who in order to bred, Are forced to suffer their own faces to be ground? are not merciful men to be found, who in consideration of the necessity of poor men, will give them for their ground rather more than it is worth, At leastwise full as much? yea,
why should not every man be so far forth merciful, sith the latter of the two is but to be just? Art thou in a purchasing case, buy poor mens ground at a full rate, build upon it,
why should not every man be so Far forth merciful, sith the latter of the two is but to be just? Art thou in a purchasing case, buy poor men's ground At a full rate, built upon it,
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and when that is done, if they be able to pay a moderate Rent, and it may be a courtesie to them, become their Landlord? He may prove a sufficient Tenant, who is not able to build his own house,
and when that is done, if they be able to pay a moderate Rend, and it may be a courtesy to them, become their Landlord? He may prove a sufficient Tenant, who is not able to built his own house,
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or day of holy rest to be kept under the New Testament, and consequently, that there are now but nine Commandments in the Moral Law, the fourth being abrogated and expired;
or day of holy rest to be kept under the New Testament, and consequently, that there Are now but nine commandments in the Moral Law, the fourth being abrogated and expired;
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Most Christians are averse from Judaizing, in taking Saturday for their Sabbath, chusing rather to imitate the practise of the Apostles, whose manner it was to observe not the last,
Most Christians Are averse from Judaizing, in taking Saturday for their Sabbath, choosing rather to imitate the practice of the Apostles, whose manner it was to observe not the last,
but first day of the week, which we conclude they would not have done, but by Warrantie and Commission from Christ (who alone was Lord of the Sabbath ) so to do.
but First day of the Week, which we conclude they would not have done, but by Warranty and Commission from christ (who alone was Lord of the Sabbath) so to do.
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But he that shall fall into neither of the extremes aforesaid, but shall confess that the first day of the week is that which was instituted for Christians by the fourth Commandment, must needs own it to be a Sabbath,
But he that shall fallen into neither of the extremes aforesaid, but shall confess that the First day of the Week is that which was instituted for Christians by the fourth Commandment, must needs own it to be a Sabbath,
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That it was necessary I should prove there is a Sabbath yet in being, and that the day which men ought weekly to observe as holy to the Lord, thoroughout all Ages, is called the Sabbath, to the end I might shew that the Promises made,
That it was necessary I should prove there is a Sabbath yet in being, and that the day which men ought weekly to observe as holy to the Lord, throughout all Ages, is called the Sabbath, to the end I might show that the Promises made,
Having done that, it will be easie to prove what I have affirmed in the Title of this Chapter, viz. that a strict observation of the Sabbath (for so is the Lords day to Christians) would greatly promote the building of the City;
Having done that, it will be easy to prove what I have affirmed in the Title of this Chapter, viz. that a strict observation of the Sabbath (for so is the lords day to Christians) would greatly promote the building of the city;
witness that pregnant promise, which of its self were a sufficient testimony, Isa. 58.12, 13. And they that shall be of thee, shall build the wast places, thou shalt raise up the foundations of many generations,
witness that pregnant promise, which of its self were a sufficient testimony, Isaiah 58.12, 13. And they that shall be of thee, shall built the wast places, thou shalt raise up the foundations of many generations,
(that is, to dwell aloft in places of security and safety) or the words may glance at the Land of Judea, being much of it Mountainous, and feed thee with the Heritage of Jacob thy Father; that is, with the good things of the Land of Canaan, g•ven for an inheritance to him for his posterity.
(that is, to dwell aloft in places of security and safety) or the words may glance At the Land of Judea, being much of it Mountainous, and feed thee with the Heritage of Jacob thy Father; that is, with the good things of the Land of Canaan, g•ven for an inheritance to him for his posterity.
See Isa. 56.6, 7. Every one that keepeth the Sabbath from polluting it, even them will I bring to my holy Mountain, that is, to Mount Sion, on which the Temple was scituate. See also Jer. 17.24. If ye hallow the Sabbath to do no work thereon, then the Inhabitants of Jerusalem, and this City, shall remain for ever:
See Isaiah 56.6, 7. Every one that Keepeth the Sabbath from polluting it, even them will I bring to my holy Mountain, that is, to Mount Sion, on which the Temple was situate. See also Jer. 17.24. If you hallow the Sabbath to do no work thereon, then the Inhabitants of Jerusalem, and this city, shall remain for ever:
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which being true in the general, or in thesi, it must needs be in hypothesi, or in particular, that a Religious observation of the Sabbath day would help to build our City.
which being true in the general, or in Thessia, it must needs be in Hypothesis, or in particular, that a Religious observation of the Sabbath day would help to built our city.
and what Magistrate was ever more zealous than he (if so zealous) to have the Sabbath day kept holy? witness his contending with Merchants, and Tradesmen of all sorts;
and what Magistrate was ever more zealous than he (if so zealous) to have the Sabbath day kept holy? witness his contending with Merchant's, and Tradesmen of all sorts;
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yea, with the very Nobles of Judah, for profaning the Sabbath, Nehemiah 13. from 15. to v. 22. Did not your Fathers thus (said he) to the Nobles? and did not our God bring all this evil upon us,
yea, with the very Nobles of Judah, for profaning the Sabbath, Nehemiah 13. from 15. to v. 22. Did not your Father's thus (said he) to the Nobles? and did not our God bring all this evil upon us,
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and upon our City, viz. destruction by fire, yet ye bring more wrath upon Israel by profaning the Sabbath. If profanation of Sabbaths procure the burning of Cities, the sanctification of that day will promote the building thereof.
and upon our city, viz. destruction by fire, yet you bring more wrath upon Israel by profaning the Sabbath. If profanation of Sabbaths procure the burning of Cities, the sanctification of that day will promote the building thereof.
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It is said, Eadem est ratio loci & temporis; time and place are much akin; if we would have regard to Gods time, he would have respect to our place, or places;
It is said, Same est ratio loci & Temporis; time and place Are much akin; if we would have regard to God's time, he would have respect to our place, or places;
if we would mind his day, would he not mind our dwellings? the sanctifying of Sabbaths, is the intrusting of God with the seventh part of our time (even then when time is most precious with us) Now God is alwayes bountiful to them that do greatly trust him, Mal. 3.10. Bring all the tithes into the Storehouse, and prove me therewith, saith the Lord, if I will not poure you out a blessing, that there shall not be room enough to receive it;
if we would mind his day, would he not mind our dwellings? the sanctifying of Sabbaths, is the entrusting of God with the seventh part of our time (even then when time is most precious with us) Now God is always bountiful to them that do greatly trust him, Malachi 3.10. Bring all the Tithes into the Storehouse, and prove me therewith, Says the Lord, if I will not pour you out a blessing, that there shall not be room enough to receive it;
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If we in like manner would trust God with the seventh part of our time (for so our Sabbaths are) doubtlesse the other six would through the blessing of God, turn to a much better account.
If we in like manner would trust God with the seventh part of our time (for so our Sabbaths Are) doubtless the other six would through the blessing of God, turn to a much better account.
I observe what is said of Manna, Exod. 16.29. The Lord hath given you the Sabbath, therefore he giveth you on the sixth day, the bread of two daies, let no man go out of his place on the seventh day, viz. to gather Manna. God made them amends for forbearing to progue on the Sabbath-day.
I observe what is said of Manna, Exod 16.29. The Lord hath given you the Sabbath, Therefore he gives you on the sixth day, the bred of two days, let no man go out of his place on the seventh day, viz. to gather Manna. God made them amends for forbearing to progue on the Sabbath day.
But alas, we so carry the matter as to lose a great part of that hallowed time, which is of all our time most precious, making holyday of a great part thereof, in such sense, as Children do understand holy-daies;
But alas, we so carry the matter as to loose a great part of that hallowed time, which is of all our time most precious, making holiday of a great part thereof, in such sense, as Children do understand holidays;
we do not remember the Sabbath soon enough to keep it holy as we should, and we forget it too soon, we are not intent enough, either upon preparation before, or prosecution afterwards.
we do not Remember the Sabbath soon enough to keep it holy as we should, and we forget it too soon, we Are not intent enough, either upon preparation before, or prosecution afterwards.
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but to such as were kept by those good Christians, whom some intended to reproach by fixing upon them the honourable name of Puritans, which sort of men, I remember one that was none of them himself, had wont to divide into two ranks, saying, there was the Knave Puritan (that is one, that was so but in pretence,
but to such as were kept by those good Christians, whom Some intended to reproach by fixing upon them the honourable name of Puritans, which sort of men, I Remember one that was none of them himself, had wont to divide into two ranks, saying, there was the Knave Puritan (that is one, that was so but in pretence,
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than we observe them kept now a daies, (such as Reverend Dod, Hildersham, &c.) and yet they were not upon their good behaviour (as we are) for the building a poor City lying in ashes.
than we observe them kept now a days, (such as Reverend Dod, Hildersham, etc.) and yet they were not upon their good behaviour (as we Are) for the building a poor city lying in Ashes.
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They would have often rebuked us sharply, for our Sabbath-daies discourse, and minded us of the Text that saith, we should not speak our own words on the Lords day, Isa. 58. when in this respect shall we be followers of those worthies aforesaid, who now inherit the Promises? A City, the greater part of whose former Inhabitants were such Sanctifiers of Gods Sabbaths as they were, would certainly not long lye in Ashes,
They would have often rebuked us sharply, for our Sabbath-days discourse, and minded us of the Text that Says, we should not speak our own words on the lords day, Isaiah 58. when in this respect shall we be followers of those worthies aforesaid, who now inherit the Promises? A city, the greater part of whose former Inhabitants were such Sanctifiers of God's Sabbaths as they were, would Certainly not long lie in Ashes,
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or appointing it to be sanctified, sith the preservation of all practical godliness (so far as is in men to preserve it) doth so much depend thereupon.
or appointing it to be sanctified, sith the preservation of all practical godliness (so Far as is in men to preserve it) does so much depend thereupon.
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For alas what time have men and women, who lye down late, and rise up early, all the week long, to get their livings (as the greater part of people do) I say, what time could,
For alas what time have men and women, who lie down late, and rise up early, all the Week long, to get their livings (as the greater part of people do) I say, what time could,
or would they generally reserve to look after God, and their souls, if it were not for the Lords Day, preserved by the sanction of the Magistrate from violation, by mens open following of their Trades, and designed for religious uses.
or would they generally reserve to look After God, and their Souls, if it were not for the lords Day, preserved by the sanction of the Magistrate from violation, by men's open following of their Trades, and designed for religious uses.
SHall the ashes of London upbraid rich men both in City, and country, with their unkindness towards it: (those I mean that have no immediate concernment of their own) shall they cry with a loud voice;
SHall the Ashes of London upbraid rich men both in city, and country, with their unkindness towards it: (those I mean that have no immediate concernment of their own) shall they cry with a loud voice;
and exhausted of either of these (even of money it self) that there is not enough to spare for the reedifying of London. Though a great part of the Nation be impoverished at this day, doubtless many have wealth enough, and to spare.
and exhausted of either of these (even of money it self) that there is not enough to spare for the re-edifying of London. Though a great part of the nation be impoverished At this day, doubtless many have wealth enough, and to spare.
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even by the fire it's self (which did not only spare their houses, but much advance their rents) though thousands may have need to sell what they are possessed of,
even by the fire it's self (which did not only spare their houses, but much advance their rends) though thousands may have need to fell what they Are possessed of,
but much more pitty it would be in regard it was the head We read how the people lift up their voices and wept, that there should be one tribe lacking in Israel;
but much more pity it would be in regard it was the head We read how the people lift up their voices and wept, that there should be one tribe lacking in Israel;
Had it been Judah (and was not London as it were our Judah ) would not their lamentation have been yet greater? As they studied to repair that lost tribe,
Had it been Judah (and was not London as it were our Judah) would not their lamentation have been yet greater? As they studied to repair that lost tribe,
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even poor widdows to cast in their mites? All rivers as well small as great, pay tribute to the Sea, to the Sea whence they came, thither they return again, saith Solomon, Eccles. 1. and are not other parts of England to London as rivers to the main Ocean? If the light of the Sun were extinguished, all the stars were they intelligent, would help to reinkindle it;
even poor Widows to cast in their mites? All Rivers as well small as great, pay tribute to the Sea, to the Sea whence they Come, thither they return again, Says Solomon, Eccles. 1. and Are not other parts of England to London as Rivers to the main Ocean? If the Light of the Sun were extinguished, all the Stars were they intelligent, would help to reinkindle it;
and resort to that part which is wounded, though inferiour to those parts whence they came? Doth not even nature it self teach us, by such things as those, what should be done in the case of London? London is the head,
and resort to that part which is wounded, though inferior to those parts whence they Come? Does not even nature it self teach us, by such things as those, what should be done in the case of London? London is the head,
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DISCOURSE XIII. That not only England, but all great Brittain, and Ireland, and all the Protestant part of the World, is concerned in the restauration of London.
DISCOURSE XIII. That not only England, but all great Britain, and Ireland, and all the Protestant part of the World, is concerned in the restauration of London.
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or to one Kingdom, but to three united under one and the same Sovereign, viz. to England, Scotland, and Ireland: These three like the several Kingdoms and Principalities in Germany constitute but one Emperour:
or to one Kingdom, but to three united under one and the same Sovereign, viz. to England, Scotland, and Ireland: These three like the several Kingdoms and Principalities in Germany constitute but one Emperor:
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They are but three great Arms of one and the same Sea or Ocean, the great Port or Haven whereof is London: They are but three great branches of that mighty Tree, whereof London is the root.
They Are but three great Arms of one and the same Sea or Ocean, the great Port or Haven whereof is London: They Are but three great branches of that mighty Tree, whereof London is the root.
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So Moralists divide the Soul into several faculties, as the Understanding, Will and Affections, whereas the Soul is indeed but one, all is but one Soul notionally so diversified, and distinguished.
So Moralists divide the Soul into several faculties, as the Understanding, Will and Affections, whereas the Soul is indeed but one, all is but one Soul notionally so diversified, and distinguished.
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So some Divines tell us, that whereas we speak of several Graces, calling one Faith, another Love, a third Repentance, &c. it is no otherwise to be understood,
So Some Divines tell us, that whereas we speak of several Graces, calling one Faith, Another Love, a third Repentance, etc. it is not otherwise to be understood,
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It is not distance of place, nor yet interposition of Seas, (one or more) that can make those places unconcern'd one in another, which do all belong to one and the same Prince and Governour, any more than our feet are,
It is not distance of place, nor yet interposition of Seas, (one or more) that can make those places unconcerned one in Another, which do all belong to one and the same Prince and Governor, any more than our feet Are,
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These three Regions are but one Firmament, and the Sun of that Firmament hath still been London; all three have shoan with the beams of London; as they say in Law a Wife doth (radiis mariti) with the beams of her Husband.
These three Regions Are but one Firmament, and the Sun of that Firmament hath still been London; all three have shoan with the beams of London; as they say in Law a Wife does (radiis Mariti) with the beams of her Husband.
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Doubtless Scotland and Ireland were proud of a London they had interest in; (and which in a sense was theirs as well as Englands, though not so much) if London were our Mother, it was their Grandmother,
Doubtless Scotland and Ireland were proud of a London they had Interest in; (and which in a sense was theirs as well as Englands, though not so much) if London were our Mother, it was their Grandmother,
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as when there are three great Families allied to one another, (suppose as Brethren or Sisters) they are a mutual strength and establishment one to another;
as when there Are three great Families allied to one Another, (suppose as Brothers or Sisters) they Are a mutual strength and establishment one to Another;
and when that was cut, he became weak as another man, so did the strength and puissance of these three Nations lie in London; there the force of England was most united;
and when that was Cut, he became weak as Another man, so did the strength and puissance of these three nations lie in London; there the force of England was most united;
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there, as in a center, all the lines of strength did meet, and a sure rule it is, that vis unita fortior, the more united any force is, the stronger it is.
there, as in a centre, all the lines of strength did meet, and a sure Rule it is, that vis unita fortior, the more united any force is, the Stronger it is.
It will need little proof, that London is also the great Magazine, and store-house of the three United (if now I may call them united) Kingdoms, London as Tyre may be called a Mart of Nations, it being the great Emporium or Mart-Town, to which, not England only,
It will need little proof, that London is also the great Magazine, and storehouse of the three United (if now I may call them united) Kingdoms, London as Tyre may be called a Mars of nations, it being the great Emporium or Mart-Town, to which, not England only,
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Not only Country Towns, and inferiour Cities in England, do replenish themselves with many or most things, which they need from the City of London, but also Edenburgh and Dublin, the two Metropoles, one of Scotland, the other of Ireland, (if I may call them any more than London 's Deputies,
Not only Country Towns, and inferior Cities in England, do replenish themselves with many or most things, which they need from the city of London, but also Edinburgh and Dublin, the two Metropoles, one of Scotland, the other of Ireland, (if I may call them any more than London is Deputies,
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Thus we see these three Nations are in point of honour, strength and Supplies, united under one great City, viz. London, as well as under one and the same King (the genius of our Government affecting a kind of Monarchy as well in and amongst Cities,
Thus we see these three nations Are in point of honour, strength and Supplies, united under one great city, viz. London, as well as under one and the same King (the genius of our Government affecting a kind of Monarchy as well in and among Cities,
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or able to head three Nations so honourably and profitably, as it hath done, I shall then have demonstrated that England, Scotland and Ireland, are all three highly concerned in the Restauration of London.
or able to head three nations so honourably and profitably, as it hath done, I shall then have demonstrated that England, Scotland and Ireland, Are all three highly concerned in the Restauration of London.
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That three such Nations (the form of whose Government is Monarchical) have some one head (head City I mean) over and above all the rest, is but suitable and necessary,
That three such nations (the from of whose Government is Monarchical) have Some one head (head city I mean) over and above all the rest, is but suitable and necessary,
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neither can it be less evident, that it is of great importance, that whatsoever place or City be their Head, should be the best and fittest of all others for that purpose.
neither can it be less evident, that it is of great importance, that whatsoever place or city be their Head, should be the best and Fittest of all Others for that purpose.
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Now that London is so, I appeal to the incomparable commodiousness of its scituation, (well known to all men) and the advantage which in that respect it hath above any other place in the three Nations.
Now that London is so, I appeal to the incomparable commodiousness of its situation, (well known to all men) and the advantage which in that respect it hath above any other place in the three nations.
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By this was it so manifestly designed (as it were from heaven) for Primacy and Metropolitanship, that I know no Town or City that was ever Competitor with it in that behalf,
By this was it so manifestly designed (as it were from heaven) for Primacy and metropolitanship, that I know no Town or city that was ever Competitor with it in that behalf,
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Now what but the indisputably supereminent fitnesse of London to be the Metropolis of England (and the United Kingdoms) could have prevented all Usurpations, Pretensions,
Now what but the indisputably supereminent fitness of London to be the Metropolis of England (and the United Kingdoms) could have prevented all Usurpations, Pretensions,
But now the question will be, whether all the Protestant part of the world be so likewise (as hath been affirmed) tell me then whether England (when it is its self) be not able to yield a countenance and protection to Protestants all the world over, to be a kind of covering upon all their glory? If I am not deceived it hath done so, (particularly in the daies of Queen Elizabeth ) and may do so again.
But now the question will be, whither all the Protestant part of the world be so likewise (as hath been affirmed) tell me then whither England (when it is its self) be not able to yield a countenance and protection to Protestants all the world over, to be a kind of covering upon all their glory? If I am not deceived it hath done so, (particularly in the days of Queen Elizabeth) and may do so again.
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If then the strength and bulwark of Protestants be England, and that the strength of England (as hath been proved) be London, we may easily conclude by that sure Maxim, Causa causae est causa causati;
If then the strength and bulwark of Protestants be England, and that the strength of England (as hath been proved) be London, we may Easily conclude by that sure Maxim, Causa causae est causa causati;
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England being so mighty in shipping as it is (at leastwise hath been, or may be) may be serviceable to them that professe the same Religion with its self, not only near at hand, but at the greatest distance;
England being so mighty in shipping as it is (At leastwise hath been, or may be) may be serviceable to them that profess the same Religion with its self, not only near At hand, but At the greatest distance;
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Let me add, that if London flourish, England cannot likely do much amisse, and the most zealous part of the world (as for the Protestant Religion) will then prosper, to the advantage of all others who make the same profession.
Let me add, that if London flourish, England cannot likely do much amiss, and the most zealous part of the world (as for the Protestant Religion) will then prosper, to the advantage of all Others who make the same profession.
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but any part of Christendome (called Protestant) can do, or contribute towards the rebuilding of London? whatsoever it be, their own interest doth call upon them to do it with all their might:
but any part of Christendom (called Protestant) can do, or contribute towards the rebuilding of London? whatsoever it be, their own Interest does call upon them to do it with all their might:
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Shall we not hear of the kindnesses of Holland, Sweden, Denmark, much more of all England, and of Scotland and Ireland (if they be able to do any thing) towards poor desolate London? let them be good to themselves in being good to it, its interest is their own:
Shall we not hear of the Kindnesses of Holland, Sweden, Denmark, much more of all England, and of Scotland and Ireland (if they be able to do any thing) towards poor desolate London? let them be good to themselves in being good to it, its Interest is their own:
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DISCOURSE XIV. That the Protestant Religion, and the principles thereof, may contribute as much towards the building of Churches and Hospitals, &c. as ever Popery hath formerly done.
DISCOURSE XIV. That the Protestant Religion, and the principles thereof, may contribute as much towards the building of Churches and Hospitals, etc. as ever Popery hath formerly done.
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and Charity? But where is that Piety and Charity to be found? Methinks I hear the Papists vaunting themselves against Protestants, extolling their Superstition above our true Religion,
and Charity? But where is that Piety and Charity to be found? Methinks I hear the Papists vaunting themselves against Protestants, extolling their Superstition above our true Religion,
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and must do it again, if ever it be done; as Peninnah (when time was) did upbraid Hannah, Sam. 1.1. with her barrennesse, so do they the principles of the Protestant Religion, as if they could bring forth no good works.
and must do it again, if ever it be done; as Peninnah (when time was) did upbraid Hannah, Sam. 1.1. with her Barrenness, so do they the principles of the Protestant Religion, as if they could bring forth no good works.
but that (if it must be our work) our Religion will not as strongly invite us to do it as theirs would, (if they might build them for themselves) that I utterly deny.
but that (if it must be our work) our Religion will not as strongly invite us to do it as theirs would, (if they might built them for themselves) that I utterly deny.
True it is, if God stood in need that men should lie for him, none were fitter to do him service than they, whose Religion is full of lies and Legends, but that he doth not;
True it is, if God stood in need that men should lie for him, none were fitter to do him service than they, whose Religion is full of lies and Legends, but that he does not;
but of such as say (or report the Apostles of Christ to say) Let us do evil that good may come of it, the Scripture saith, their damnation is just, Rom. 3.8. We know full well their great Incentives to Charity, and what falshoods they are telling the people, that they must be saved by their good works, (that is) by the merit of them;
but of such as say (or report the Apostles of christ to say) Let us do evil that good may come of it, the Scripture Says, their damnation is just, Rom. 3.8. We know full well their great Incentives to Charity, and what falsehoods they Are telling the people, that they must be saved by their good works, (that is) by the merit of them;
how by eminent acts of Charity they may hereafter deliver themselves and others out of Purgatory, with many more such cunningly devised fables, wherewith they pick mens pockets.
how by eminent acts of Charity they may hereafter deliver themselves and Others out of Purgatory, with many more such cunningly devised fables, wherewith they pick men's pockets.
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We know there is truth enough in the world, or rather in the Word of God, to make men as charitable and free (in that sense) as it is fit they should be.
We know there is truth enough in the world, or rather in the Word of God, to make men as charitable and free (in that sense) as it is fit they should be.
But then we say further, that no one good work or deed of charity (that is truly such) shall go without a reward, quoting and urging Mat. 10.42. (with other Texts of like import) Whosoever shall give a cup of cold water only to one in the name of a Disciple, verily he shall not loose his reward.
But then we say further, that no one good work or deed of charity (that is truly such) shall go without a reward, quoting and urging Mathew 10.42. (with other Texts of like import) Whosoever shall give a cup of cold water only to one in the name of a Disciple, verily he shall not lose his reward.
but of grace.) We charge them that are rich in this world, (as Paul bid Timothy to do) that they do good, that they be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life, 1 Tim. 6.18, 19. We mind men of our Saviours words, Luk. 12.33.
but of grace.) We charge them that Are rich in this world, (as Paul bid Timothy to do) that they do good, that they be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good Foundation against the time to come, that they may lay hold on Eternal life, 1 Tim. 6.18, 19. We mind men of our Saviors words, Luk. 12.33.
We say unto men as Christ said, Luke 16.9. Make to your selves friends of the Mammon of unrighteousness, that when ye fail, they may receive you into everlasting habitations.
We say unto men as christ said, Lycia 16.9. Make to your selves Friends of the Mammon of unrighteousness, that when you fail, they may receive you into everlasting habitations.
and who is held forth to be a propitiation for us through faith in his bloud, Rom. 3. But withall we say, that Zacheus having been an oppressing Publican, did well (and set others a good example) when he gave half his goods to the poor, Luke 19. (which furely he did upon that consideration) and that it was good counsel which Daniel gave to Nebuchadnezzar, Dan. 4.27. Break off thy sins by righteousness, and thine iniquities by shewing mercy to the poor;
and who is held forth to be a propitiation for us through faith in his blood, Rom. 3. But withal we say, that Zacchaeus having been an oppressing Publican, did well (and Set Others a good Exampl) when he gave half his goods to the poor, Lycia 19. (which furely he did upon that consideration) and that it was good counsel which daniel gave to Nebuchadnezzar, Dan. 4.27. Break off thy Sins by righteousness, and thine iniquities by showing mercy to the poor;
and practise the contrary with all his might, viz. Justice and Mercy; yea, we stick not to quote that passage of Solomon, Prov. 16.6. By mercy and truth iniquity is purged;
and practise the contrary with all his might, viz. justice and Mercy; yea, we stick not to quote that passage of Solomon, Curae 16.6. By mercy and truth iniquity is purged;
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which may be construed thus, where mercy is, iniquity is purged, that is, it is a sign of the remission of sins (as was Mary 's love to Christ) or that God of his free mercy (not of their merit) pardoneth those who abound with mercy;
which may be construed thus, where mercy is, iniquity is purged, that is, it is a Signen of the remission of Sins (as was Mary is love to christ) or that God of his free mercy (not of their merit) Pardoneth those who abound with mercy;
As for the fire of Purgatory, wherewith Popish Priests do melt down the gold and silver of ignorant people into their own Coffers, we know it is but a device to keep their own Kitchins warm;
As for the fire of Purgatory, wherewith Popish Priests do melt down the gold and silver of ignorant people into their own Coffers, we know it is but a device to keep their own Kitchens warm;
Why should not, yea, will not men part with as much to keep themselves out of Hell (when made sensible how damning a sin covetousness is) as to get themselves out of Purgatory, sooner than otherwise they would expect?
Why should not, yea, will not men part with as much to keep themselves out of Hell (when made sensible how damning a since covetousness is) as to get themselves out of Purgatory, sooner than otherwise they would expect?
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How comes it to pass if the Principles wherewith you Protestants indeavour to excite men to works of Charity, be in themselves as forcible as those we go upon, that we, in that case do prevail more than you? That by our instigations people are ready to give all their goods to the poor,
How comes it to pass if the Principles wherewith you Protestants endeavour to excite men to works of Charity, be in themselves as forcible as those we go upon, that we, in that case do prevail more than you? That by our instigations people Are ready to give all their goods to the poor,
and to say to their very Parents, It is Corban, or a Gift (to the Church) by whatsoever thou mayest be profited, whereas you Protestants have much ado many times to extort even from dying people (though rich) some few pounds or shillings to any good uses?
and to say to their very Parents, It is Corban, or a Gift (to the Church) by whatsoever thou Mayest be profited, whereas you Protestants have much ado many times to extort even from dying people (though rich) Some few pounds or shillings to any good uses?
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Such Ministers should be put in mind of what St. Paul writeth to Titus, chap. 3.8. These things I will that you affirm constantly, that they which have believed in God might be careful to maintain good works:
Such Ministers should be put in mind of what Saint Paul Writeth to Titus, chap. 3.8. These things I will that you affirm constantly, that they which have believed in God might be careful to maintain good works:
Secondly, Protestant Preachers (if I mistake not) do generally harp less upon the duty of bounty and charity, in particular (towards the Church especially) than Popish Priests do, who do some of them it may be, preach little else, at leastwise, that is the most they presse,
Secondly, Protestant Preachers (if I mistake not) do generally harp less upon the duty of bounty and charity, in particular (towards the Church especially) than Popish Priests do, who do Some of them it may be, preach little Else, At leastwise, that is the most they press,
because the most profitable of all subjects (though not to their hearers) (upon whom other duties are sometimes as necessary to be pressed) yet to themselves.
Because the most profitable of all subject's (though not to their hearers) (upon whom other duties Are sometime as necessary to be pressed) yet to themselves.
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Again, Papists will venture to Promise more upon the bare opus operatum or meere act of giving, to such and such good uses (to be bound as it were body,
Again, Papists will venture to Promise more upon the bore opus operatum or mere act of giving, to such and such good uses (to be bound as it were body,
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for body, and soul, for soul, that they that give so much to good uses shall be saved) I mean (to warrant and ensure their Salvation) than Protestant Ministers dare to do, who knew that the end of the Commandement (the fulfilling of which end is required in a saving charity) is charity out of a pure heart,
for body, and soul, for soul, that they that give so much to good uses shall be saved) I mean (to warrant and ensure their Salvation) than Protestant Ministers Dare to do, who knew that the end of the Commandment (the fulfilling of which end is required in a Saving charity) is charity out of a pure heart,
and that a man may give all his goods to the poor, and yet want that true charity without which (the Apostle saith) be is but as sounding Brasse, or tinkling Cymball.
and that a man may give all his goods to the poor, and yet want that true charity without which (the Apostle Says) be is but as sounding Brass, or tinkling Cymbal.
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Then may we draw to this conclusion, Papists have waies to cheat men of their mony which Protestants have not (yet scorn to use) but Papists have no Arguments,
Then may we draw to this conclusion, Papists have ways to cheat men of their money which Protestants have not (yet scorn to use) but Papists have no Arguments,
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We that are Protestants can tell men, according to our Principles, that the least work of true charity shall have a great reward, that the reward of persons truely charitable, shall be no less than eternal life, that every such work shall follow good men when they dye,
We that Are Protestants can tell men, according to our Principles, that the least work of true charity shall have a great reward, that the reward of Persons truly charitable, shall be no less than Eternal life, that every such work shall follow good men when they die,
We can tell rich men, that if they will not make to themselves friends of the unrighteous Mammon, they shall not be received into everlasting habitations (of glory) that if they shut up their bowels against poor Lazaruses, they shall fare no better than Dives did, who denied his crumbs of bread,
We can tell rich men, that if they will not make to themselves Friends of the unrighteous Mammon, they shall not be received into everlasting habitations (of glory) that if they shut up their bowels against poor Lazarus, they shall fare no better than Dives did, who denied his crumbs of bred,
Though our Religion be by Papists reproached, as Hannah was by Peninnah with barrenness, namely in reference to good works, it may hereafter come (and I hope it will) to sing as Hannah did, in 1 Sam. 2.5. The barren hath born seven, and she that hath many Children is waxed feeble.
Though our Religion be by Papists reproached, as Hannah was by Peninnah with Barrenness, namely in Referente to good works, it may hereafter come (and I hope it will) to sing as Hannah did, in 1 Sam. 2.5. The barren hath born seven, and she that hath many Children is waxed feeble.
yea unlike what thou art, if we compare one part with another Mulier formosa supernè desinit in piscem what a motley, linsey, woolsey, exchequered thing art thou at this day?
yea unlike what thou art, if we compare one part with Another Mulier formosa supernè desinit in piscem what a motley, linsey, woolsey, exchequered thing art thou At this day?
but the greater part are dead, and withered? nor dost thou less resemble a great common field in which some early corn, is at full growth, elsewhere that which was latter sown, hath yet but peept out of the ground,
but the greater part Are dead, and withered? nor dost thou less resemble a great Common field in which Some early corn, is At full growth, elsewhere that which was latter sown, hath yet but peeped out of the ground,
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We read of the waters of the sanctuary, how that some of them were but to the ancles, others to the knees, others up to the loins, Ezek. 47.4. That it may be was successively, but this all at once.
We read of the waters of the sanctuary, how that Some of them were but to the ankles, Others to the knees, Others up to the loins, Ezekiel 47.4. That it may be was successively, but this all At once.
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Is London a village that I see the houses in it stand so scatteringly, and at so great a distance one from another? scarce enough together to make that number which is said to make a conventicle. 1. Having been degraded for a while, must it commence a village before it commence a City? As in a throughfare village, standing upon a great road, most houses are Inns,
Is London a village that I see the houses in it stand so scatteringly, and At so great a distance one from Another? scarce enough together to make that number which is said to make a conventicle. 1. Having been degraded for a while, must it commence a village before it commence a city? As in a thoroughfare village, standing upon a great road, most houses Are Inns,
and what not? or like a book of Anatomy, full of cuts representing in one page the shape of a head, in another of an arm, in a third of a legg, &c. So in one place there is as it were the head,
and what not? or like a book of Anatomy, full of cuts representing in one page the shape of a head, in Another of an arm, in a third of a leg, etc. So in one place there is as it were the head,
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A goodly uniformity there is in so much of it as is built together, but ruines and confusion round about it, which represents it like a beautiful face stuck with black patches, which is very lovely,
A goodly uniformity there is in so much of it as is built together, but ruins and confusion round about it, which represents it like a beautiful face stuck with black Patches, which is very lovely,
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For first of all, is it not unquoth, and dolesome, to live in houses that stand at such a distance one fom another? (Some of them like a cottage in a garden of cucumbers ) How much more pleasant was it,
For First of all, is it not unquoth, and dolesome, to live in houses that stand At such a distance one From Another? (some of them like a cottage in a garden of cucumbers) How much more pleasant was it,
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and would it be again, to be surrounded with neighbours on every side: To such an unquoth, solitary and unpleasant condition have our divisions brought us.
and would it be again, to be surrounded with neighbours on every side: To such an unquoth, solitary and unpleasant condition have our divisions brought us.
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and dissentions, doth in point of comfortableness, fall short of these times in which Christians and fellow Cittizens have been all (or generally) of one heart,
and dissensions, does in point of comfortableness, fallen short of these times in which Christians and fellow Citizens have been all (or generally) of one heart,
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Behold how pleasant it is for brethren to dwell together in unity? The divisions of England now (as they of Reuben in former time) do they not cause sad thoughts of heart?
Behold how pleasant it is for brothers to dwell together in unity? The divisions of England now (as they of Reuben in former time) do they not cause sad thoughts of heart?
By this their single station they are more obnoxious to the impressions of wind and weather, which now have opportunity to play on every side of them, which when guarded (as formerly) by houses, on one,
By this their single station they Are more obnoxious to the impressions of wind and weather, which now have opportunity to play on every side of them, which when guarded (as formerly) by houses, on one,
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many of those lone houses seem to lye at the mercy of theeves, and robbers, whose mercies are known to be cruelties) and I doubt not but many in that regard are afraid to dwell in the houses, which themselves have built, till others shall come to dwell by them.
many of those lone houses seem to lie At the mercy of thieves, and robbers, whose Mercies Are known to be cruelties) and I doubt not but many in that regard Are afraid to dwell in the houses, which themselves have built, till Others shall come to dwell by them.
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So fatal have our divisions, and the distance at which we have stood one from another, I say so fatal have they been to us in point of Trade and profit,
So fatal have our divisions, and the distance At which we have stood one from Another, I say so fatal have they been to us in point of Trade and profit,
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as the remotenesse and scattering of houses, one from another, would probably be to those that should attempt a Trade in houses so remore and scattered.
as the remoteness and scattering of houses, one from Another, would probably be to those that should attempt a Trade in houses so remore and scattered.
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as more backwardnesse hath appeared, as unto uniting Protestants one with another, they say a sensible damp hath come upon Trade, not unlike those damps which arise in Cole-pits, which put out their lights, and sometimes stifle the workmen.
as more backwardness hath appeared, as unto uniting Protestants one with Another, they say a sensible damp hath come upon Trade, not unlike those damps which arise in Coal-pits, which put out their lights, and sometime stifle the workmen.
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and our differences com-primised, hath been to Trade as a sudden resurrection from the dead, as if peace and union, concord and quietnesse, one with another, were the Sun, Trade,
and our differences compromised, hath been to Trade as a sudden resurrection from the dead, as if peace and Union, concord and quietness, one with Another, were the Sun, Trade,
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or tops of their stately new houses, to see ashes, and ruinous heaps on every side of them, to see ten private houses (besides Churches and publick Halls) in the dust,
or tops of their stately new houses, to see Ashes, and ruinous heaps on every side of them, to see ten private houses (beside Churches and public Halls) in the dust,
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This might be a pleasing spectacle to a person of an evil eye, that is, to one that were full of envy (for such people will be miserable if others be happy) and count it a happiness to themselves to see others miserable:) But he that hath put on Bowels as the elect of God, and knows how to mourn with them that mourn, will but half enjoy his own house (how goodly soever) whilst so many of his neighbours lie waste about it.
This might be a pleasing spectacle to a person of an evil eye, that is, to one that were full of envy (for such people will be miserable if Others be happy) and count it a happiness to themselves to see Others miserable:) But he that hath put on Bowels as the elect of God, and knows how to mourn with them that mourn, will but half enjoy his own house (how goodly soever) while so many of his neighbours lie waste about it.
and made all the rivers which ran in several channels to pay tribute to their Sea, I mean inriched themselves by the help and advantage of other mens divisions,
and made all the Rivers which ran in several channels to pay tribute to their Sea, I mean enriched themselves by the help and advantage of other men's divisions,
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and dissatisfactions, yet it is far otherwise with the greater part of the Nation, the generallity of which are brought to a morsel of bread (I mean to great and deplorable poverty) Landlords not able to live without their rents, tenants not able to pay them, tradesmen not able to subsist by their callings, many left without callings to subsist by,
and dissatisfactions, yet it is Far otherwise with the greater part of the nation, the generality of which Are brought to a morsel of bred (I mean to great and deplorable poverty) Landlords not able to live without their rends, tenants not able to pay them, Tradesmen not able to subsist by their callings, many left without callings to subsist by,
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they by reason of the late material fire, but the former by reason of a more immaterial fire, viz. of Strife and Contention not extinguished to this day.
they by reason of the late material fire, but the former by reason of a more immaterial fire, viz. of Strife and Contention not extinguished to this day.
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We which are alive and remain to the coming of the Lord shall not prevent them which are asleep, we which are alive shall be caught up together with them in the clouds. 1 Thes. 4.15, 17.
We which Are alive and remain to the coming of the Lord shall not prevent them which Are asleep, we which Are alive shall be caught up together with them in the Clouds. 1 Thebes 4.15, 17.
I can do no less than pursue it with my most earnest prayers, that as the corrupted bodies of believers, shall one day be conformed to their incorruptible Souls,
I can do no less than pursue it with my most earnest Prayers, that as the corrupted bodies of believers, shall one day be conformed to their incorruptible Souls,
DISCOURSE XVI. That uniting, or at least wise quieting the minds of men, as to matter of Religion (so far as it can be done) would much conduce to the rebuilding of the City.
DISCOURSE XVI. That uniting, or At least wise quieting the minds of men, as to matter of Religion (so Far as it can be done) would much conduce to the rebuilding of the city.
I Am not of their mind, that think it an impossible thing, to give the generality of men (that are any wayes considerable) some reasonable satisfaction,
I Am not of their mind, that think it an impossible thing, to give the generality of men (that Are any ways considerable) Some reasonable satisfaction,
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That the World may see I do not drive at Anarchy in Religion, the first principle I would here suggest, is, That it cannot reasonably be expected from Rulers and Governors, to give equal countenance and incouragement to all sorts of Religion within their respective Dominions, viz. to the Christian, Jewish, and Mahumetan Religion.
That the World may see I do not drive At Anarchy in Religion, the First principle I would Here suggest, is, That it cannot reasonably be expected from Rulers and Governors, to give equal countenance and encouragement to all sorts of Religion within their respective Dominions, viz. to the Christian, Jewish, and Mahometan Religion.
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If the Christian Magistrate do think some Religions damnable, as the Jewish, Mahumetan, and the like, no reason he should provide a maintenance for them,
If the Christian Magistrate do think Some Religions damnable, as the Jewish, Mahometan, and the like, no reason he should provide a maintenance for them,
What Protestant would voluntarily contribute to the maintenance of Popish Priests, as such? any more than to the making of a golden Calf? why then should any such thing be expected from Protestant Magistrates?
What Protestant would voluntarily contribute to the maintenance of Popish Priests, as such? any more than to the making of a golden Calf? why then should any such thing be expected from Protestant Magistrates?
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It is more it may be than Rulers can do, without impoverishing a Nation, to provide a sufficient maintenance for the Ring-leaders of all parties and perswasions,
It is more it may be than Rulers can do, without impoverishing a nation, to provide a sufficient maintenance for the Ringleaders of all parties and persuasions,
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Howsoever, to give the same encouragement to good and evil, truth and falshood, (I mean to what is fundamentally such, in the account of those by whom Laws are made,
Howsoever, to give the same encouragement to good and evil, truth and falsehood, (I mean to what is fundamentally such, in the account of those by whom Laws Are made,
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and publick affairs administred) is, or seemeth to be as irrational a thing, as for a Father to intrust a Prodigal child with as great an estate as the rest of his children that are good husbands;
and public affairs administered) is, or seems to be as irrational a thing, as for a Father to intrust a Prodigal child with as great an estate as the rest of his children that Are good Husbands;
The Principle I have laid down bespeaketh no Anarchy or confusion in Religion, because it aimeth at some one Religion to be prefer'd above all the rest, viz. that which the Legislators of a Nation shall think fit to establish, own,
The Principle I have laid down bespeaketh no Anarchy or confusion in Religion, Because it aimeth At Some one Religion to be preferred above all the rest, viz. that which the Legislators of a nation shall think fit to establish, own,
and countenance, as the publick, authorized Profession of this or that Nation, which being so established, is not alterable at the sole and single will and pleasure of the Prince, (to be sure in England ) as having not power in,
and countenance, as the public, authorized Profession of this or that nation, which being so established, is not alterable At the sole and single will and pleasure of the Prince, (to be sure in England) as having not power in,
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and of himself to repeal such Laws as are made (whatsoever Religion or perswasion himself be of;) which objections being removed out of the way, I see no reason why any body should be offended (and I think upon the reasons aforesaid, very few will) if the Law of a Nation,
and of himself to repeal such Laws as Are made (whatsoever Religion or persuasion himself be of;) which objections being removed out of the Way, I see no reason why any body should be offended (and I think upon the Reasons aforesaid, very few will) if the Law of a nation,
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and the same Religion, can never come to agree in every punctilio: For as the Apostle saith, Rom. 14.2. One believeth that he may eat all things, another who is weak, eateth Herbs, and verse 5. one man esteemeth one day above another, another man esteemeth every day alike;
and the same Religion, can never come to agree in every punctilio: For as the Apostle Says, Rom. 14.2. One Believeth that he may eat all things, Another who is weak, Eateth Herbs, and verse 5. one man esteems one day above Another, Another man esteems every day alike;
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when it is their worldly interest so to do, but then must they use many distinctions, reservations, equivocations, &c. wherewith to salve themselves and their pretended unanimity:
when it is their worldly Interest so to do, but then must they use many Distinctions, reservations, equivocations, etc. wherewith to salve themselves and their pretended unanimity:
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Now that which puts men upon shifts, evasions, illusions, equivocations, and such Ananiah and Saphirah - like tricks, which rewardeth men for the same,
Now that which puts men upon shifts, evasions, illusions, equivocations, and such Ananiah and Sapphira - like tricks, which Rewardeth men for the same,
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When I plead for some latitude to be allowed in matter of Religion, I go upon this supposition, that it is not amiss for a Christian Church to declare its opinion in some points of Religion, that are not absolutely certain,
When I plead for Some latitude to be allowed in matter of Religion, I go upon this supposition, that it is not amiss for a Christian Church to declare its opinion in Some points of Religion, that Are not absolutely certain,
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I say, in reference to the former of these (though not to the latter) some latitude ought to be given, to modest dissenters, either in Opinion or Practice:
I say, in Referente to the former of these (though not to the latter) Some latitude ought to be given, to modest dissenters, either in Opinion or Practice:
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St. Paul having received no Commandement from the Lord concerning Virgins, their marrying, or not marrying, only gave his judgement, that it was better at that time, not to marry, 1 Cor. 7.25. and then left them to their liberty, verse 28. But if a Virgin marry, she hath not sinned;
Saint Paul having received no Commandment from the Lord Concerning Virgins, their marrying, or not marrying, only gave his judgement, that it was better At that time, not to marry, 1 Cor. 7.25. and then left them to their liberty, verse 28. But if a Virgae marry, she hath not sinned;
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though they that are such, be some of them Calvinists, others Lutherans, &c. (as the Children of one and the same Father, have several Names) or as the several arms of the Sea though diversly called, (are but one and the same Ocean.) That one Religion for the substance of it is common to all the true Professors of it,
though they that Are such, be Some of them Calvinists, Others Lutherans, etc. (as the Children of one and the same Father, have several Names) or as the several arms of the Sea though diversely called, (Are but one and the same Ocean.) That one Religion for the substance of it is Common to all the true Professors of it,
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When then I plead the reasonableness of one Religion, and but one to have more than the connivance of Authority ( viz. publick countenance and maintenance) I mean the whole body of that Religion (or rather of the Professors and Teachers of it) if by dishonest, unsober,
When then I plead the reasonableness of one Religion, and but one to have more than the connivance of authority (viz. public countenance and maintenance) I mean the Whole body of that Religion (or rather of the Professors and Teachers of it) if by dishonest, unsober,
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All this doth well suit with the notion which I have contended for, viz. of a latitude within one and the same Religion, which I have proved cannot but be taken,
All this does well suit with the notion which I have contended for, viz. of a latitude within one and the same Religion, which I have proved cannot but be taken,
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And now I have one thing more to say, concerning such a latitude as I have pleaded for, in order to contenting the minds of men in point of Religion (which is the design of this chapter) I say, I have this to prove, that the vouchsafement of some latitude in Religion, both as to Opinion and Practice, needs not to be feared.
And now I have one thing more to say, Concerning such a latitude as I have pleaded for, in order to contenting the minds of men in point of Religion (which is the Design of this chapter) I say, I have this to prove, that the vouchsafement of Some latitude in Religion, both as to Opinion and Practice, needs not to be feared.
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Some that cannot comply with all and every the opinions, and practises of a Church in matters preter fundamental, may yet be better sons to that Church in point of duty, honour and service,
some that cannot comply with all and every the opinions, and practises of a Church in matters preter fundamental, may yet be better Sons to that Church in point of duty, honour and service,
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as of most that ever she bore, and yet we know he was no eccho to the Church, that could say all its words after it, he could subscribe the Articles of the Church in no other sense,
as of most that ever she boar, and yet we know he was no echo to the Church, that could say all its words After it, he could subscribe the Articles of the Church in no other sense,
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than that they did contain in them what was sufficient for the salvation of them that did believe and practise accordingly (which might consist with their being interwoven with several mistakes and errors,
than that they did contain in them what was sufficient for the salvation of them that did believe and practise accordingly (which might consist with their being interwoven with several mistakes and errors,
as a mans eating a hearty meal, though it presuppose there is enough at the table, of that which he well liketh, may consist with many other dishes being there, that he doth not care for.) How many that could universally assent to the Church;
as a men eating a hearty meal, though it presuppose there is enough At the table, of that which he well liketh, may consist with many other Dishes being there, that he does not care for.) How many that could universally assent to the Church;
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have been a heaviness to that their mother, and a shame to her, whilest he that could go no farther than I have said, who could not say credo ecclesiae, but in ecclesia was and is, a praise and a renown.
have been a heaviness to that their mother, and a shame to her, whilst he that could go no farther than I have said, who could not say credo ecclesiae, but in Church was and is, a praise and a renown.
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or admit it be, how great a change in the minds of weak and unstable men, may a day or two produce, some of which are generally of that mans mind, whom they last discoursed with,
or admit it be, how great a change in the minds of weak and unstable men, may a day or two produce, Some of which Are generally of that men mind, whom they last discoursed with,
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or disorder can there then be, in that smaller discrepancy, which ariseth from the meer varying of circumstances, such as habits, postures, gestures, in which yet I would have no man to affect singularity,
or disorder can there then be, in that smaller discrepancy, which arises from the mere varying of Circumstances, such as habits, postures, gestures, in which yet I would have no man to affect singularity,
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Did ever man complain that the motion of the Sun was irregular, and ill-favoured, because a certain latitude is allowed him within his ecliptick line? which he makes use of, one while Northward, another while toward the South:
Did ever man complain that the motion of the Sun was irregular, and ill-favoured, Because a certain latitude is allowed him within his ecliptic line? which he makes use of, one while Northward, Another while towards the South:
and they us again, to be far more dissonant than indeed we are, our meanings being like the tops of some mountains in Wales, which do or seem even to touch one another,
and they us again, to be Far more dissonant than indeed we Are, our meanings being like the tops of Some Mountains in Wales, which do or seem even to touch one Another,
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but our words like the bottomes of those mountains, which are many miles asunder. Men oft-times do neither contradict us, nor prejudice themselves, so much by their different opinions,
but our words like the bottoms of those Mountains, which Are many miles asunder. Men ofttimes do neither contradict us, nor prejudice themselves, so much by their different opinions,
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Fourthly, dissenters as to preterfundamental Opinions, whilst they speak not Polemical, but practical language, (which is easie for them to do) can scarce be known to dissent,
Fourthly, dissenters as to preterfundamental Opinions, while they speak not Polemical, but practical language, (which is easy for them to do) can scarce be known to dissent,
but when men expresse controverted matters in School terms, (known terms of war and defiance) they do as it were beat up an alarm to those of the contrary perswasion,
but when men express controverted matters in School terms, (known terms of war and defiance) they do as it were beatrice up an alarm to those of the contrary persuasion,
Prudent men by observing that rule, though they dissent, yet can forbear to offend, and consequently need not to be rejected for their inoffensive dissents.
Prudent men by observing that Rule, though they dissent, yet can forbear to offend, and consequently need not to be rejected for their inoffensive dissents.
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Fifthly, Those that differ as to certain axiomes and principles, may draw the same conclusions from both, at leastwise aim at the same mark, yea, and hit it:
Fifthly, Those that differ as to certain axioms and principles, may draw the same conclusions from both, At leastwise aim At the same mark, yea, and hit it:
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Lastly, God would that there should be some latitude allowed, both as to opinion and practise, within the Verge and compass of the true Religion (which is every where radically and fundamentally the same) as we may easily gather;
Lastly, God would that there should be Some latitude allowed, both as to opinion and practice, within the Verge and compass of the true Religion (which is every where radically and fundamentally the same) as we may Easily gather;
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Again, God hath left several other things in the Scripture dark and doubtful, admitting of doubtful disputations, as the phrase is, Rom. 14. as to which the Church it self can give no other satisfaction than its probable conjectures will afford, to which a reverence is due,
Again, God hath left several other things in the Scripture dark and doubtful, admitting of doubtful disputations, as the phrase is, Rom. 14. as to which the Church it self can give no other satisfaction than its probable Conjectures will afford, to which a Reverence is due,
yet not so great, as to receive those probable & conjectural interpretations of the Church (which may possibly be weakned by probabilities on the other hand) as if they were matters of Faith,
yet not so great, as to receive those probable & conjectural interpretations of the Church (which may possibly be weakened by probabilities on the other hand) as if they were matters of Faith,
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but the manner of expressing it, putting the word Hell for NONLATINALPHABET, and Sheol, which may signifie the grave, and the estate of death. But that by the way.
but the manner of expressing it, putting the word Hell for, and Sheol, which may signify the grave, and the estate of death. But that by the Way.
If the God of Truth and Unity could have brooked no latitude in the Opinions and practises of those men that hold the same foundation of Christian Religion,
If the God of Truth and Unity could have brooked no latitude in the Opinions and practises of those men that hold the same Foundation of Christian Religion,
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This seemeth to have been done as in order to giving men something of liberty, (a thing so sweet and pleasant) as is a fine Garden behind a closs house;
This seems to have been done as in order to giving men something of liberty, (a thing so sweet and pleasant) as is a fine Garden behind a closs house;
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Alas that I am got over but two Principles, relating to the composure of the minds of men about Religion, I say but two principles all this while, viz. first, that it is unreasonable for the Professors of two,
Alas that I am god over but two Principles, relating to the composure of the minds of men about Religion, I say but two principles all this while, viz. First, that it is unreasonable for the Professors of two,
to expect equal countenance and incouragement from the Laws of one and the same Nation, Ex. gr. for Papists to expect that where the Laws of the Land are in favour of the Protestant Religion, they should be as much in favour of the Roman Catholique (as they non-sensically call it) and therefore that Religion which is fundamentally opposite to what the Law of a Nation hath established, ought not (at least by violence) to struggle for preheminence, nor yet for parity;
to expect equal countenance and encouragement from the Laws of one and the same nation, Ex. Great. for Papists to expect that where the Laws of the Land Are in favour of the Protestant Religion, they should be as much in favour of the Roman Catholic (as they nonsensically call it) and Therefore that Religion which is fundamentally opposite to what the Law of a nation hath established, ought not (At least by violence) to struggle for pre-eminence, nor yet for parity;
And why should Papists attempt any such thing here against those Protestants, who in England have the Law on their side every whit as much? this principle received, would lay one great strugling about matter of Religion;
And why should Papists attempt any such thing Here against those Protestants, who in England have the Law on their side every whit as much? this principle received, would lay one great struggling about matter of Religion;
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the other, and only principle we have finished besides this, is, that within the compasse of the owned and avowed Religion, some certain latitude ought to be admitted, that all the sober and peaceable Professors and Teachers thereof might be included,
the other, and only principle we have finished beside this, is, that within the compass of the owned and avowed Religion, Some certain latitude ought to be admitted, that all the Sobrium and peaceable Professors and Teachers thereof might be included,
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and not a piece of a Religion accepted and protected, instead of the whole, and the rest (to the great dissatisfaction both of God and men) unwarrantably excluded.
and not a piece of a Religion accepted and protected, instead of the Whole, and the rest (to the great dissatisfaction both of God and men) unwarrantably excluded.
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Thirdly, whereas every Religion must and ought to be built upon some foundation, which no man within the power and Jurisdiction of the Nation professing it, should be suffered to rase,
Thirdly, whereas every Religion must and ought to be built upon Some Foundation, which no man within the power and Jurisdiction of the nation professing it, should be suffered to raze,
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or to undermine, by preaching, publick disputing, or writing against the same, I lay it down as a farther principle, to quiet men in point of Religion, viz. That fundamentals in Religion,
or to undermine, by preaching, public disputing, or writing against the same, I lay it down as a farther principle, to quiet men in point of Religion, viz. That fundamentals in Religion,
and should themselves be all manifestly built upon the foundation of the Prophets and Apostles, viz, of their Doctrine. In this case we must to the Law and to the Testimony,
and should themselves be all manifestly built upon the Foundation of the prophets and Apostles, videlicet, of their Doctrine. In this case we must to the Law and to the Testimony,
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Two things (if I mistake not) go to the constituting of a fundamental truth, viz. that it be clear (as I have said already) that is, de facto, though it may not be so de modo (as the doctrine of the Trinity) moreover, that it be of great consequence,
Two things (if I mistake not) go to the constituting of a fundamental truth, viz. that it be clear (as I have said already) that is, de facto, though it may not be so de modo (as the Doctrine of the Trinity) moreover, that it be of great consequence,
if both be present, they will prevent a great deal of strife, and debate, which the putting of small and doubtful things upon the Church for fundamentals, (like the fallacy of non causa pro causà ) would produce.
if both be present, they will prevent a great deal of strife, and debate, which the putting of small and doubtful things upon the Church for fundamentals, (like the fallacy of non causa Pro causà) would produce.
as also for their clearness, de facto, are, and have been adjudged fundamental, particularly, the doctrine of the Trinity in Unity, which de modo is very obscure, the meaning and manner of which is very hard to explain;
as also for their clearness, de facto, Are, and have been adjudged fundamental, particularly, the Doctrine of the Trinity in Unity, which de modo is very Obscure, the meaning and manner of which is very hard to explain;
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and only in the very words of Scripture, and to leave them to the Faith of men, just as there we find them, ex. gr. as the Apostle expresseth it, 1 Joh. 5.7.
and only in the very words of Scripture, and to leave them to the Faith of men, just as there we find them, ex. Great. as the Apostle Expresses it, 1 John 5.7.
or on ours? For why should we require from others a punctual assent to our explication of those things, the manner of which we our selves do profess very little,
or on ours? For why should we require from Others a punctual assent to our explication of those things, the manner of which we our selves do profess very little,
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Too peremptorily to explain things that are almost, if not altogether inexplicable, and to indeavour thereby to conclude the Judgements of others, what is it,
Too peremptorily to explain things that Are almost, if not altogether inexplicable, and to endeavour thereby to conclude the Judgments of Others, what is it,
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Least of all, may private or particular men take upon them positively to explain those great mysteries, contrary to that sense which the Church for several ages hath given of them,
lest of all, may private or particular men take upon them positively to explain those great Mysteres, contrary to that sense which the Church for several ages hath given of them,
They that differ from the known sense of the Church, as to such Articles, when ever they treat thereof, let them keep entirely to the letter of the Scripture,
They that differ from the known sense of the Church, as to such Articles, when ever they Treat thereof, let them keep entirely to the Letter of the Scripture,
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but leave it to God to be (as by prerogative he is) the only searcher of hearts, that is, let the Church not labour to scrue mens judgements out of them, who desire to keep their judgements to themselves;
but leave it to God to be (as by prerogative he is) the only searcher of hearts, that is, let the Church not labour to scrue men's Judgments out of them, who desire to keep their Judgments to themselves;
Some have said that Spain hath dispeopled, and undone it self, by its Inquisition: What needed the Papists in Queen Maries daies, to have put that insnaring question to peaceable Protestants? viz. what understand you by Hoc est corpus meum? This is my Body;
some have said that Spain hath dispeopled, and undone it self, by its Inquisition: What needed the Papists in Queen Mary's days, to have put that ensnaring question to peaceable Protestants? viz. what understand you by Hoc est corpus meum? This is my Body;
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was it not to seek an occasion against them, that they might burn them? they that shall first examine and then punish the secrets of mens hearts, will but make work for themselves,
was it not to seek an occasion against them, that they might burn them? they that shall First examine and then Punish the secrets of men's hearts, will but make work for themselves,
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Another rule laid down by the Apostle for the peace of the Church, and of the estate of Religion, is that in Rom. 15.1. We then that are strong ought to bear the infirmities of the weak, and not to please our selves.
another Rule laid down by the Apostle for the peace of the Church, and of the estate of Religion, is that in Rom. 15.1. We then that Are strong ought to bear the infirmities of the weak, and not to please our selves.
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They that know the things which are indifferent, and lawful to be done or let alone, to be so indeed, can dispense with them in themselves and others, without sin:
They that know the things which Are indifferent, and lawful to be done or let alone, to be so indeed, can dispense with them in themselves and Others, without since:
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and when that is done, you that are strong consider, though it might best please your selves to make weak ones stoop to your burthens, it will be only pleasing to God, that you stoop to their infirmities,
and when that is done, you that Are strong Consider, though it might best please your selves to make weak ones stoop to your burdens, it will be only pleasing to God, that you stoop to their infirmities,
What of this chapter is yet behind will prove (if I mistake not) like the Galaxia or milkie way in the Heavens, which is a circle made up of many stars, but very small ones:
What of this chapter is yet behind will prove (if I mistake not) like the Galaxia or milky Way in the Heavens, which is a circle made up of many Stars, but very small ones:
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Paul even before his conversion, did not persecute men for their consciences, but out of zeal, concerning zeal (saith he) persecuting the Churches: and in Acts 26.9. he saith, I verily thought with my self that I ought to do many things contrary to the name of Jesus of Nazareth, nay in saying that, he obtained mercy because he did it ignorantly in unbeliefe:
Paul even before his conversion, did not persecute men for their Consciences, but out of zeal, Concerning zeal (Says he) persecuting the Churches: and in Acts 26.9. he Says, I verily Thought with my self that I ought to do many things contrary to the name of jesus of Nazareth, nay in saying that, he obtained mercy Because he did it ignorantly in unbelief:
whereas no man ought to burthen the conscience of another man, but when thereby he may lighten his own, viz. By doing that, which he thinks to be his indispensable duty.
whereas no man ought to burden the conscience of Another man, but when thereby he may lighten his own, viz. By doing that, which he thinks to be his indispensable duty.
but rather countermand us, not command but rather check, and controle for so doing, is to make a great approach towards that great transgression, viz. the sin against the Holy Ghost, as some do understand it.
but rather countermand us, not command but rather check, and control for so doing, is to make a great approach towards that great Transgression, viz. the since against the Holy Ghost, as Some do understand it.
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when it is designed as a snare upon mizpeh, or as an instrument of mens ruine (though but temporal) how abominable was the saying of those Persian Princes, Dan. 6.5. We shall not find any occasion against this Daniel except we find it against him, concerning the Law of his God.
when it is designed as a snare upon mizpeh, or as an Instrument of men's ruin (though but temporal) how abominable was the saying of those Persian Princes, Dan. 6.5. We shall not find any occasion against this daniel except we find it against him, Concerning the Law of his God.
Their own consciences would have been better satisfied, if they could have found occasion against him concerning the kingdome, (for that they first sought for) but they could find none, forasmuch as he was faithful,
Their own Consciences would have been better satisfied, if they could have found occasion against him Concerning the Kingdom, (for that they First sought for) but they could find none, forasmuch as he was faithful,
How devilish was that policy that aimed at throwing such a man as he into the Lions den, by commanding him to restrain prayer from the Almighty for so many daies together? which kind of policy strikes with a two edged sword,
How devilish was that policy that aimed At throwing such a man as he into the Lions den, by commanding him to restrain prayer from the Almighty for so many days together? which kind of policy strikes with a two edged sword,
and the waters of the Sanctuary to be stiled meribah or waters of strife. Dan. 6.24. and may themselves in time be cast into a Den; as they have cast others:
and the waters of the Sanctuary to be styled meribah or waters of strife. Dan. 6.24. and may themselves in time be cast into a Den; as they have cast Others:
He whose master puts him to as much work as ever he can do, and what is next to that would exceed his strength, will never have his ears bored in the service of such a master, thereby resigning himself to be his servant for ever.
He whose master puts him to as much work as ever he can do, and what is next to that would exceed his strength, will never have his ears bored in the service of such a master, thereby resigning himself to be his servant for ever.
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I say for the sake of publick work, and publick peace, they would swallow such things as to them seem inexpedient (which I mean by Gnats) though they cannot but strain at Camels, that is such things, as to them seem unlawful.
I say for the sake of public work, and public peace, they would swallow such things as to them seem inexpedient (which I mean by Gnats) though they cannot but strain At Camels, that is such things, as to them seem unlawful.
Publick countenance and maintenance, would outweigh matters of indifferency with many men, to whom such things are more than indifferent, even very necessary.
Public countenance and maintenance, would outweigh matters of indifferency with many men, to whom such things Are more than indifferent, even very necessary.
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but whether it be that they fear to perform what they did fear not to promise, (or whatever the reason is) we find the intended obligation hath little influence upon them,
but whither it be that they Fear to perform what they did Fear not to promise, (or whatever the reason is) we find the intended obligation hath little influence upon them,
as from some men, give the Church and State but little security, yet do they vex and disquiet the minds of men, more than those of another nature would do,
as from Some men, give the Church and State but little security, yet do they vex and disquiet the minds of men, more than those of Another nature would do,
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whosoever doth what is manifestly his duty, having the Authority both of God and man to induce him thereunto, should be presumed to have respect unto both in the doing it.
whosoever does what is manifestly his duty, having the authority both of God and man to induce him thereunto, should be presumed to have respect unto both in the doing it.
It seemed good to the Holy Ghost, and to us, to lay upon you no greater burthen than these necessary things, &c. and inferiours should oppose nothing, but what they judge unlawful.
It seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things, etc. and inferiors should oppose nothing, but what they judge unlawful.
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which conclusion I draw from these two premises, viz. what would pacifie and satisfie men as to matter of Religion, would much promote the restoring of the City:
which conclusion I draw from these two premises, viz. what would pacify and satisfy men as to matter of Religion, would much promote the restoring of the city:
the major, or first Proposition, I shall briefly speak to, and so put a period to this Chapter, which for the length of it beyond any other, formerly compared to the Antediluvian Patriarchs, we may call Methuselah.
the Major, or First Proposition, I shall briefly speak to, and so put a Period to this Chapter, which for the length of it beyond any other, formerly compared to the Antediluvian Patriarchs, we may call Methuselah.
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but he alledging, (if my ill memory do not misrepresent the story) that the bird he killed, was one that would not suffer other birds to live by him, was thereupon acquitted, (and well he might.) I hope there are but few birds of that feather, at this day,
but he alleging, (if my ill memory do not misrepresent the story) that the bird he killed, was one that would not suffer other Birds to live by him, was thereupon acquitted, (and well he might.) I hope there Are but few Birds of that feather, At this day,
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Then would our City go merrily on, and men would build with a courage, whereas on the other hand, dissatisfactions as to Religion, disspirit men for all good purposes,
Then would our city go merrily on, and men would built with a courage, whereas on the other hand, dissatisfactions as to Religion, disspirit men for all good Purposes,
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A vexed conscience will go nigh to discover it self one time or other, as they say, vexata natura prodit seipsam. And are men fit to build in a rage? A serene mind is fit for any thing,
A vexed conscience will go High to discover it self one time or other, as they say, vexata Nature prodit seipsam. And Are men fit to built in a rage? A serene mind is fit for any thing,
but a mind that is like the raging Sea, will do nothing but cast up dirt and mire. We read in Isa. 11.13. how that Ephraim shall not envy Judah, and Judah shall not vex Ephraim.
but a mind that is like the raging Sea, will do nothing but cast up dirt and mire. We read in Isaiah 11.13. how that Ephraim shall not envy Judah, and Judah shall not vex Ephraim.
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DISCOURSE XVII. That a studious advancing and promoting of Trade by those that have power to do it, would greatly contribute to the Re-building of London.
DISCOURSE XVII. That a studious advancing and promoting of Trade by those that have power to do it, would greatly contribute to the Rebuilding of London.
and fines, keep servants, &c. with little or no trade? Citizens (as is said of the Fowls of the Air) can neither sow nor reap illis nec seritur nec metitur in a literal sense.
and fines, keep Servants, etc. with little or no trade? Citizens (as is said of the Fowls of the Air) can neither sow nor reap illis nec seritur nec metitur in a literal sense.
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Could Londoners foresee there would be no Trade, they would presently cease from building, and betake themselves to the Countrey, where they could profit more both by the earth and by the air, and could live for less. No Trade, no City; no City, no Kingdom.
Could Londoners foresee there would be no Trade, they would presently cease from building, and betake themselves to the Country, where they could profit more both by the earth and by the air, and could live for less. No Trade, no city; no city, no Kingdom.
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Impoverish London, and you impoverish the Countrey (for the City doubtless was, and is the best door of utterance for the Countrey mans best Commodities) impoverish the Farmer,
Impoverish London, and you impoverish the Country (for the city doubtless was, and is the best door of utterance for the Country men best Commodities) impoverish the Farmer,
Who knows not that Trade is that to the Politick Body, that the Circulation of the Bloud (whereby proper nourishment is conveyed to every part) is to the Body natural? When the Bloud stagnates,
Who knows not that Trade is that to the Politic Body, that the Circulation of the Blood (whereby proper nourishment is conveyed to every part) is to the Body natural? When the Blood stagnates,
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an exercise which most men are so well pleased with, that should they be deprived of it, many men would not much care to be in the World, much less in the City.
an exercise which most men Are so well pleased with, that should they be deprived of it, many men would not much care to be in the World, much less in the city.
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In a word, Trade is the very radical moisture of London, and of other Cities, when that is almost dried up, Citizens, like those that are fallen into a Consumption,
In a word, Trade is the very radical moisture of London, and of other Cities, when that is almost dried up, Citizens, like those that Are fallen into a Consumption,
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For a Parliament is a Colledge of State Physitians, and Trade hath been their Patient all along (a cachectick, obstructed Patient) could they cure it at last, they would be famous.
For a Parliament is a College of State Physicians, and Trade hath been their Patient all along (a cachectic, obstructed Patient) could they cure it At last, they would be famous.
Could Londoners regain such a Trade as formerly they have had, they would not grudg to build such a City as might even dazle the eyes of its beholders;
Could Londoners regain such a Trade as formerly they have had, they would not grudge to built such a city as might even dazzle the eyes of its beholders;
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WEE have yet but a scattering Village (as it were) of the new part of London, whereas if we had been wise, we might have had by this time (almost as easily) a kind of New City.
we have yet but a scattering Village (as it were) of the new part of London, whereas if we had been wise, we might have had by this time (almost as Easily) a kind of New city.
so many of them as were not in a capacity so to do) others being as willing to give them a valuable consideration for it (as having a regard on both sides to the publick good) then might we have seen ere now, a New Cornhill, a New Cheapside compleat,
so many of them as were not in a capacity so to do) Others being as willing to give them a valuable consideration for it (as having a regard on both sides to the public good) then might we have seen ere now, a New Cornhill, a New Cheapside complete,
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I doubt not but they who made the Act for Building did foresee this, but fearing to be injurious to particular persons, by making some more forward than they could afford to be,
I doubt not but they who made the Act for Building did foresee this, but fearing to be injurious to particular Persons, by making Some more forward than they could afford to be,
and others more backward than they needed, or were willing to have bin, (who would have thought it unreasonable to have stayed for others, till their houses had bin first built (though scituate in more eminent places than were their own) thought fit to leave it to the Liberty and Prudence of men to agree amongst themselves what might in that particular be most for the general good.
and Others more backward than they needed, or were willing to have been, (who would have Thought it unreasonable to have stayed for Others, till their houses had been First built (though situate in more eminent places than were their own) Thought fit to leave it to the Liberty and Prudence of men to agree among themselves what might in that particular be most for the general good.
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and at such a time they would begin, do you think that workmen would not come from all parts of his Majesties Dominions (if not also from Protestant Countries beyond the Seas) as not doubting to meet with good and full employment? Now in case they should do so, there would not want hands to do every mans work,
and At such a time they would begin, do you think that workmen would not come from all parts of his Majesties Dominions (if not also from Protestant Countries beyond the Seas) as not doubting to meet with good and full employment? Now in case they should do so, there would not want hands to do every men work,
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It hath been complained of, that houses which have been built at some distance of time from one another, have been apt to sever and part one from another,
It hath been complained of, that houses which have been built At Some distance of time from one Another, have been apt to sever and part one from Another,
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and one to sink before the other were finished, which should make men ambitious to build houses in the same street at the same time, which use to agree best,
and one to sink before the other were finished, which should make men ambitious to built houses in the same street At the same time, which use to agree best,
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Divided houses (some one or some few in one street and some in another) do or may sadly remember us of divided interests, every man shifting for himself,
Divided houses (Some one or Some few in one street and Some in Another) doe or may sadly Remember us of divided interests, every man shifting for himself,
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So Water which naturally inclineth to ascend, will descend to prevent an abhorred vacuum: So the Heavenly Spheres though they have a slow motion of their own, from West to East,
So Water which naturally Inclineth to ascend, will descend to prevent an abhorred vacuum: So the Heavenly Spheres though they have a slow motion of their own, from West to East,
If then it appear to be for a publick and common good to build some whole streets together, let no man oppose it with respect to his private interest, especially,
If then it appear to be for a public and Common good to built Some Whole streets together, let no man oppose it with respect to his private Interest, especially,
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if there be those that would compensate him for it, for so to do, were (according to our Proverb) To burn other mens Houses, that we might roast our own Eggs.
if there be those that would compensate him for it, for so to do, were (according to our Proverb) To burn other men's Houses, that we might roast our own Eggs.
So one of the first questions in Theology is, what is the chief end of man? The fire went from the middle, (as it were) to the extremes, from Thame street towards Tower-street on one,
So one of the First questions in Theology is, what is the chief end of man? The fire went from the middle, (as it were) to the extremes, from Thame street towards Tower street on one,
as they say, where the natural Phylosopher ends, there the Physitian begins: ubi desinit Physicus, &c. So where the fire ended, ought the builders to begin.
as they say, where the natural Philosopher ends, there the physician begins: ubi desinit Physicus, etc. So where the fire ended, ought the Builders to begin.
if they stand by themselves, they will be unsafe, but if they be joyned to the old buildings, (and do stand cheek by joul with it) they will be as safe and secure as it self.
if they stand by themselves, they will be unsafe, but if they be joined to the old buildings, (and do stand cheek by joul with it) they will be as safe and secure as it self.
I love unity, and that it should be owned to be where it is, though I shall not curse the number two (as one of the Ancients did) for first wording from it.
I love unity, and that it should be owned to be where it is, though I shall not curse the number two (as one of the Ancients did) for First wording from it.
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I have given my reasons why what was last in the execution of the fire (burning both wayes) should be first in the intention and prosecution of the builder:
I have given my Reasons why what was last in the execution of the fire (burning both ways) should be First in the intention and prosecution of the builder:
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as was our youth, nor yet by a preventing impotency, (as old age is.) Now the main work of a Christian should begin at the two ends of his life, (for so the two extremes may be called,
as was our youth, nor yet by a preventing impotency, (as old age is.) Now the main work of a Christian should begin At the two ends of his life, (for so the two extremes may be called,
In sin was I born, Psa. 51. but in point of meditation, it is good to begin at the further or latter end of our lives, (proceeding from thence to serious reflections upon the midst,
In since was I born, Psa. 51. but in point of meditation, it is good to begin At the further or latter end of our lives, (proceeding from thence to serious reflections upon the midst,
and worst of them) as God spake by Moses, Deut. 32.29. O that they were wise, that they understood this, that they would consider their latter end.
and worst of them) as God spoke by Moses, Deuteronomy 32.29. Oh that they were wise, that they understood this, that they would Consider their latter end.
if men will confidently affirm that London was destroyed, by the treachery, and cruelty of more persons than that one forementioned miscreant, it is pity but they were punished,
if men will confidently affirm that London was destroyed, by the treachery, and cruelty of more Persons than that one forementioned miscreant, it is pity but they were punished,
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and the lowing of the Oxen which I bear? So say I, what meaneth that doleful cry, which is daily in our ears, such and such have burnt our City? That is soon said,
and the lowing of the Oxen which I bear? So say I, what means that doleful cry, which is daily in our ears, such and such have burned our city? That is soon said,
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if it be enough to accuse who can be innocent, if it be sufficient to excuse who will ever seem guilty? Therefore there is a third thing that must of necessity be done and that is tryal to be made, by sufficient Juries,
if it be enough to accuse who can be innocent, if it be sufficient to excuse who will ever seem guilty? Therefore there is a third thing that must of necessity be done and that is trial to be made, by sufficient Juries,
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and the worthy Judges, what validity there is in all, and every the Allegations pro, and con, given in upon Oath, what all the Plaintiffs can say against;
and the worthy Judges, what validity there is in all, and every the Allegations Pro, and con, given in upon Oath, what all the Plaintiffs can say against;
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how he or she came by their death, a jury shall be impanel'd, and the Coroner shall sit upon it, to give sentence what the cause, of his or her death was? And did not God himself by his servant Moses will,
how he or she Come by their death, a jury shall be impaneled, and the Coroner shall fit upon it, to give sentence what the cause, of his or her death was? And did not God himself by his servant Moses will,
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All the elders of that City which was next unto the slain man should wash their hands over a Heifer that was beheaded and say, our hands have not shed this bloud,
All the Elders of that city which was next unto the slave man should wash their hands over a Heifer that was beheaded and say, our hands have not shed this blood,
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and by their word shall every controversy and every stroke be tried, v. 5. which last words seem to imply, that the persons who came to the place where the dead body lay (or the heifer instead of the dead body) were not acquitted by thir meer washing their hands, in token of innocency (as Pilate did ) nor yet by professing themselves not to have shed that bloud,
and by their word shall every controversy and every stroke be tried, v. 5. which last words seem to imply, that the Persons who Come to the place where the dead body lay (or the heifer instead of the dead body) were not acquitted by their mere washing their hands, in token of innocency (as Pilate did) nor yet by professing themselves not to have shed that blood,
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Did the Law of God inquire so strictly after the death of every man (the time and manner of whose death was unknown) and do the laws of our land do the like at this day? and is it not highly reasonable that the death and destruction of a famous City, the greater part of which lies slain in the streets to this day,
Did the Law of God inquire so strictly After the death of every man (the time and manner of whose death was unknown) and do the laws of our land do the like At this day? and is it not highly reasonable that the death and destruction of a famous city, the greater part of which lies slave in the streets to this day,
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5.13, & 14. Though the thing he was jealous of could not be proved, yea though the woman was not guilty, nevertheless she was to offer the jealousy offering, v. 18. to purg her self by an Oath, v. 19. and to drink of the bitter water, v. 18. and all this was no prejudice to the wife in case she were innocent,
5.13, & 14. Though the thing he was jealous of could not be proved, yea though the woman was not guilty, nevertheless she was to offer the jealousy offering, v. 18. to purge her self by an Oath, v. 19. and to drink of the bitter water, v. 18. and all this was no prejudice to the wife in case she were innocent,
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or mischief which the bitter water would otherwise have brought upon her, v. 19. If thou hast not gone aside to uncleanness be thou free from this bitter water which causeth the curse, v. 19 Secondly from the jealousy,
or mischief which the bitter water would otherwise have brought upon her, v. 19. If thou hast not gone aside to uncleanness be thou free from this bitter water which Causes the curse, v. 19 Secondly from the jealousy,
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If so much were done to satisfie the jealousy of one private man, may nothing reasonably be expected to satisfie and take off the jealousies of thousands,
If so much were done to satisfy the jealousy of one private man, may nothing reasonably be expected to satisfy and take off the jealousies of thousands,
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and as it were Fire from Heaven, that did consume our City, that circumstance would so much promote our humiliation, to think that (rather than suffer us to go unpunished,) God should work a miracle to destroy us.
and as it were Fire from Heaven, that did consume our city, that circumstance would so much promote our humiliation, to think that (rather than suffer us to go unpunished,) God should work a miracle to destroy us.
But they that suspect it was burnt by men, till that jealousie be removed, will always be in fear, that they whom they mistrust to have destroyed it once,
But they that suspect it was burned by men, till that jealousy be removed, will always be in Fear, that they whom they mistrust to have destroyed it once,
One would think that whotsoever is suspected (being indeed innocent) should be more earnest than any other persons to come to a strict scrutiny, that themselves might be vindicated.
One would think that whotsoever is suspected (being indeed innocent) should be more earnest than any other Persons to come to a strict scrutiny, that themselves might be vindicated.
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If all men can wash their hands in innocency, as from the burning of London, I heartily wish that God would bring forth their righteousness as the light,
If all men can wash their hands in innocency, as from the burning of London, I heartily wish that God would bring forth their righteousness as the Light,
and if any had, besides that poor Hubart, who was executed upon that accompt (the strangest instance that ever was if he burnt such a City alone) to suffer in their names only is not sufficient.
and if any had, beside that poor Hubart, who was executed upon that account (the strangest instance that ever was if he burned such a city alone) to suffer in their names only is not sufficient.
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But now I think of it, there lately came down a Command, or Commission to the City, to take examinations upon oath of all matters relating to the fire, which was done accordingly,
But now I think of it, there lately Come down a Command, or Commission to the city, to take examinations upon oath of all matters relating to the fire, which was done accordingly,
After so much enquiry as hath been made already, upon the oaths of sufficient persons, (many of whose depositions are now extant,) and after all that are like to be hereafter made, by vertue of the Authority then granted,
After so much enquiry as hath been made already, upon the Oaths of sufficient Persons, (many of whose depositions Are now extant,) and After all that Are like to be hereafter made, by virtue of the authority then granted,
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BLessed be God, and blessed of the Lord be they, for all that countenance, which by those that are in Authority, hath been given to the rebuilding of London, and particularly by that most prudent Act of theirs, which was made for that end and purpose:
BLessed be God, and blessed of the Lord be they, for all that countenance, which by those that Are in authority, hath been given to the rebuilding of London, and particularly by that most prudent Act of theirs, which was made for that end and purpose:
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What if it be the true interest of our Rulers and Governours, (as doubtless it is) that London should be rebuilt with all convenient speed? are they therefore neither praise nor thank worthy for contributing their assistance? If Magistrates espouse the interest of Religion,
What if it be the true Interest of our Rulers and Governors, (as doubtless it is) that London should be Rebuilt with all convenient speed? Are they Therefore neither praise nor thank worthy for contributing their assistance? If Magistrates espouse the Interest of Religion,
and cherish it both in themselves and others, in so doing they shall pursue their own interest upon the best terms, (for God will honor those that honor him) yet for so doing, all good men will acknowledge, we ought to praise and thank them more than for any thing else.
and cherish it both in themselves and Others, in so doing they shall pursue their own Interest upon the best terms, (for God will honour those that honour him) yet for so doing, all good men will acknowledge, we ought to praise and thank them more than for any thing Else.
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I need not tell our Rulers (whose interest I have elsewhere proved it is, that London should be rebuilt) that great works go on but slowly without countenance from Magistrates,
I need not tell our Rulers (whose Interest I have elsewhere proved it is, that London should be Rebuilt) that great works go on but slowly without countenance from Magistrates,
How vigorously Cyrus, though a Heathen Prince, did bestir himself for and towards the rebuilding of the Temple of Jerusalem: We are told almost throughout the sixth Chapter of the Book of Ezra. and as if Artaxerxes had vyed with Cyrus for zeal in that matter,
How vigorously Cyrus, though a Heathen Prince, did Bestir himself for and towards the rebuilding of the Temple of Jerusalem: We Are told almost throughout the sixth Chapter of the Book of Ezra. and as if Artaxerxes had vyed with Cyrus for zeal in that matter,
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If either of them had had a Palace of his own to build, which his heart had been greatly set upon, I see not how he could have promoted it more than both of them did the Temple. Ezra. 7.23. Whatsoever is commanded by the God of Heaven, let it be diligently done, ( said Artaxerxes in his Decree ) for the House of the God of Heaven;
If either of them had had a Palace of his own to built, which his heart had been greatly Set upon, I see not how he could have promoted it more than both of them did the Temple. Ezra. 7.23. Whatsoever is commanded by the God of Heaven, let it be diligently done, (said Artaxerxes in his decree) for the House of the God of Heaven;
and so doubtless (with the blessing of God) may our City, if the like countenance and encouragement from such as are in chief Authority shall always be afforded to it.
and so doubtless (with the blessing of God) may our city, if the like countenance and encouragement from such as Are in chief authority shall always be afforded to it.
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And what should make us doubt but so it will be? For first, our Rulers know full well, that nothing will be rescented as a greater demonstration of their love and care,
And what should make us doubt but so it will be? For First, our Rulers know full well, that nothing will be rescented as a greater demonstration of their love and care,
than an earnest forwardness expressed to see London up again, (or of the contrary, man a want of that) nothing will beget a greater confidence of the people in them,
than an earnest forwardness expressed to see London up again, (or of the contrary, man a want of that) nothing will beget a greater confidence of the people in them,
than it is the concern of any ten men whatsoever, as his Majesty was pleased to say in print, That his loss, by the burning of London, was greater than any mans else; and certainly it was.
than it is the concern of any ten men whatsoever, as his Majesty was pleased to say in print, That his loss, by the burning of London, was greater than any men Else; and Certainly it was.
Was not his Majesty the great Landlord, to whom all the houses in London had wont to pay a kind of Quit-Rent, (othergise than a Pepper-Corn) viz. so much yearly for every Chimney? Private men may call this,
Was not his Majesty the great Landlord, to whom all the houses in London had wont to pay a kind of Quitrent, (othergise than a Pepper-Corn) viz. so much yearly for every Chimney? Private men may call this,
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or that, or some few houses in London theirs, but only the Kings of England can call London their City. (as they use to do) (though not in such a sense as to destroy the propriety of particular owners) But though owners have more interest in some houses, Kings have some in all, which cannot be said of any Subject:
or that, or Some few houses in London theirs, but only the Kings of England can call London their city. (as they use to do) (though not in such a sense as to destroy the propriety of particular owners) But though owners have more Interest in Some houses, Kings have Some in all, which cannot be said of any Subject:
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but the interest of honor and reputation, which hath accrued to them by their dominion over so famous a City (the very quintessence of their Kingdoms) hath been as great, or greater:
but the Interest of honour and reputation, which hath accrued to them by their dominion over so famous a city (the very quintessence of their Kingdoms) hath been as great, or greater:
as David did the loss of Absalom, when he cryed out, O Absalom, Absalom, my Son Absalom, O Absalom, my Son, my Son. O London, London, my City, my City, &c. I should think the loss of London to be as great as was that of Callice, which one Queen of England laid so much to heart.
as David did the loss of Absalom, when he cried out, Oh Absalom, Absalom, my Son Absalom, Oh Absalom, my Son, my Son. Oh London, London, my city, my city, etc. I should think the loss of London to be as great as was that of Callice, which one Queen of England laid so much to heart.
Should then our Rulers express such a passion for London, as David did for Absalom, or as Rachel is said to have done for the loss of her children (as hardly any case would better bear it) or should they say concerning London, as Rachel concerning children before she had any, Give me children, or I die.
Should then our Rulers express such a passion for London, as David did for Absalom, or as Rachel is said to have done for the loss of her children (as hardly any case would better bear it) or should they say Concerning London, as Rachel Concerning children before she had any, Give me children, or I die.
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My meaning is, if Rulers shall express such an earnest longing after another London, as David did after the waters of Bethlehem, people would adventure life,
My meaning is, if Rulers shall express such an earnest longing After Another London, as David did After the waters of Bethlehem, people would adventure life,
and people in pursuing so good a work, would shew kindness to themselves, as well as to their Rulers, the grateful sense of whose love they are ambitious to express;
and people in pursuing so good a work, would show kindness to themselves, as well as to their Rulers, the grateful sense of whose love they Are ambitious to express;
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Had David been to build such a City as London, I know what Abs•lom would have said, (and many people would have believed him) by what I read of him, 2 Sam. 15.4. viz. that if it were as much in his, as in the power of some other, they should not stay long for another City:
Had David been to built such a city as London, I know what Abs•lom would have said, (and many people would have believed him) by what I read of him, 2 Sam. 15.4. viz. that if it were as much in his, as in the power of Some other, they should not stay long for Another city:
and continue there a year, and get gain, James 4.13. Much more might he have checkt those that should say by such a time, they would build such a great City:
and continue there a year, and get gain, James 4.13. Much more might he have checked those that should say by such a time, they would built such a great city:
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and to be intent upon it, as if amongst their earthly concerns, it were for the present, the one thing necessary. Their real so expressed, would doubtless provoke many, and incourage all.
and to be intent upon it, as if among their earthly concerns, it were for the present, the one thing necessary. Their real so expressed, would doubtless provoke many, and encourage all.
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but not chosen.) Surely the hereditariness of the Crown in England (and some other places) is an end of much strife, which would result from popular elections, upon every vacancy,
but not chosen.) Surely the hereditariness of the Crown in England (and Some other places) is an end of much strife, which would result from popular elections, upon every vacancy,
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as Judges, Parliament men, Mayors, Sheriffs, Barliffs, &c. Most of these and of the rest that are invested with power, are made by the choice of the people,
as Judges, Parliament men, Mayors, Sheriffs, Barliffs, etc. Most of these and of the rest that Are invested with power, Are made by the choice of the people,
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As for those who are born to rule (according to the laws of England ) it is not in the people to prevent their power, they can only pray that God would make them, just, ruling in the fear of God, as it is said they that rule over men ought to be.
As for those who Are born to Rule (according to the laws of England) it is not in the people to prevent their power, they can only pray that God would make them, just, ruling in the Fear of God, as it is said they that Rule over men ought to be.
Do you think that bad Magistrates, if you shall chuse such, will cordially help to build a good City? Solomon telleth us, that Every wise woman buildeth her house,
Do you think that bad Magistrates, if you shall choose such, will cordially help to built a good city? Solomon Telleth us, that Every wise woman builds her house,
I am not of their mind who say Dominium temporale fundatur in gratiâ, that none ought to be intrusted with power but those that appear to have saving grace.
I am not of their mind who say Dominium temporale fundatur in gratiâ, that none ought to be Entrusted with power but those that appear to have Saving grace.
He that shall use but the office of a Deacon (this mean office in the Church) it is said of him, that he must be grave, not given to much wine, not greedy of filthy lucre, that he must be proved and found blameless, 1 Tim. 3.8.
He that shall use but the office of a Deacon (this mean office in the Church) it is said of him, that he must be grave, not given to much wine, not greedy of filthy lucre, that he must be proved and found blameless, 1 Tim. 3.8.
Now what magistrate (properly so called) is not intrusted with more power than he that is a Deacon in the Church? and therefore ought not to be defective in the mean qualifications of one that is but a Deacon.
Now what magistrate (properly so called) is not Entrusted with more power than he that is a Deacon in the Church? and Therefore ought not to be defective in the mean qualifications of one that is but a Deacon.
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and may be called Satan, a thousand times, upon as great, or greater reasons, as Peter was once so called by our Saviour, saying to him, get thee behind me Satan.
and may be called Satan, a thousand times, upon as great, or greater Reasons, as Peter was once so called by our Saviour, saying to him, get thee behind me Satan.
because he hath more goods in the ship than most other men, or to take him for the Physician in a dangerous distemper, who understands not the cure of any one disease,
Because he hath more goods in the ship than most other men, or to take him for the physician in a dangerous distemper, who understands not the cure of any one disease,
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All will confess that Magistrates should be sober men, and that they may be such, all men should be sober when they chuse them, else their choice may be such that their best excuse may be that they were drunk when they made it.
All will confess that Magistrates should be Sobrium men, and that they may be such, all men should be Sobrium when they choose them, Else their choice may be such that their best excuse may be that they were drunk when they made it.
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know that Moses, as well as Aaron, should have a kind of Urim and Thummim, or what those words signifie, viz. light of knowledg, and integrity of life.
know that Moses, as well as Aaron, should have a kind of Urim and Thummim, or what those words signify, viz. Light of knowledge, and integrity of life.
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And verily it is much that Magistrates (with the blessing of God) may do towards the welfare of a nation (much more of one City) when they are generally set upon it, they having the power of a nation in their hands,
And verily it is much that Magistrates (with the blessing of God) may do towards the welfare of a Nation (much more of one city) when they Are generally Set upon it, they having the power of a Nation in their hands,
They are also called builders (as where we read of the stone which the builders refused ) and questionless, they will be found to be master-builders of our ruinous London, who are indeed good Magistrates.
They Are also called Builders (as where we read of the stone which the Builders refused) and questionless, they will be found to be master-builders of our ruinous London, who Are indeed good Magistrates.
for such spirits there are abroad (witness the triumphs of some after the last fire) You may again elect others (as places shall be vacated by death or otherwise) who will be as intent upon the building of the City,
for such spirits there Are abroad (witness the Triumphos of Some After the last fire) You may again elect Others (as places shall be vacated by death or otherwise) who will be as intent upon the building of the city,
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Rulers are parents (patres patriae) and if children must not be provoked to wrath by their parents, much less ought parents to be so served by their children.
Rulers Are Parents (patres patriae) and if children must not be provoked to wrath by their Parents, much less ought Parents to be so served by their children.
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To restore those that are overtaken in a fault (one or more) with a spirit of meekness, is a very obliging thing, especially when Inferiours shall do this to Superiours,
To restore those that Are overtaken in a fault (one or more) with a Spirit of meekness, is a very obliging thing, especially when Inferiors shall do this to Superiors,
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Admit we should put the best construction the nature of the thing could bear, upon those actions of Rulers which seem liable to more constructions than one, would not that our candour oblige them? We hold our selves ingaged to those, that will make the best that can be made of what we say and do:
Admit we should put the best construction the nature of the thing could bear, upon those actions of Rulers which seem liable to more constructions than one, would not that our candour oblige them? We hold our selves engaged to those, that will make the best that can be made of what we say and do:
Charity be lieveth all things, hopeth all things, (which there is any colour of reason to believe and hope) and charity questionless is due to superiours,
Charity be lieveth all things, Hopes all things, (which there is any colour of reason to believe and hope) and charity questionless is due to superiors,
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Then Agrippa said to Paul, almost thou perswadest me to be a Christian. Ingenious persons are loth to frustrate that expectation of good which others have from them,
Then Agrippa said to Paul, almost thou persuadest me to be a Christian. Ingenious Persons Are loath to frustrate that expectation of good which Others have from them,
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The smallness of our expectance from God is one reason why we receive no more good from his hand, (for saith God open thy mouth wide and I will fill it ) and it may be a cause sometimes why men do no more for us.
The smallness of our expectance from God is one reason why we receive no more good from his hand, (for Says God open thy Mouth wide and I will fill it) and it may be a cause sometime why men do no more for us.
and the less needlesly suspicious of them that govern us, and the more candid we are in construing their actions and intentions, the more we do, and shall oblige them.
and the less needlessly suspicious of them that govern us, and the more candid we Are in construing their actions and intentions, the more we do, and shall oblige them.
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As the Apostle saith, hast thou faith? have it to thy self, so would I say to them that cannot quit their minds of disobliging fears, built upon but slender grounds, hast thou fear (of that kind) have it to thy self, that is keepe it to thy self and do not provoke or disturb others with it.
As the Apostle Says, hast thou faith? have it to thy self, so would I say to them that cannot quit their minds of disobliging fears, built upon but slender grounds, hast thou Fear (of that kind) have it to thy self, that is keep it to thy self and do not provoke or disturb Others with it.
Spare not to divulg, and manifest all the hopes that are, or can be in you, that persons in authority will not be wanting to the rebuilding of the City:
Spare not to divulg, and manifest all the hope's that Are, or can be in you, that Persons in Authority will not be wanting to the rebuilding of the city:
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cherish not the least suspicion to the contrary, so shall they be obliged to be as well by your expectation, implying a dependance upon their clemency,
cherish not the least suspicion to the contrary, so shall they be obliged to be as well by your expectation, implying a dependence upon their clemency,
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I wonder what Father having Sons and Daughters that would never displease him, but for fear of displeasing God, would not hold himself bound to do all he could for so obedient children.
I wonder what Father having Sons and Daughters that would never displease him, but for Fear of displeasing God, would not hold himself bound to do all he could for so obedient children.
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Patience under those sufferings which men are not conscious to themselves they have deserved (as if it happen that men suffer for doing what conscience, their own I mean, bids them do) is another excellent way to win,
Patience under those sufferings which men Are not conscious to themselves they have deserved (as if it happen that men suffer for doing what conscience, their own I mean, bids them do) is Another excellent Way to win,
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because their circumstances will not permit them so to do, (their wings are clipt) so that they are under a necessity of suffering to avoid sinning (at leastwise against their own consciences) I say when it is so with men (as the case is very ordinary) that the providence of God hath brought them under a necessity of suffering (as they think for righteousness sake) would they then imitate Christ who was as a sheep dumb before the shearers, he opened not his mouth, his voice was not heard in the streets, &c. Would they instead of rendring evil for evil, love their enemies, bless them that curse them, pray for them that use them despightfully (as they interpret it) that were the likeliest way to make friends of them, whom they take for their foes,
Because their Circumstances will not permit them so to do, (their wings Are clipped) so that they Are under a necessity of suffering to avoid sinning (At leastwise against their own Consciences) I say when it is so with men (as the case is very ordinary) that the providence of God hath brought them under a necessity of suffering (as they think for righteousness sake) would they then imitate christ who was as a sheep dumb before the shearers, he opened not his Mouth, his voice was not herd in the streets, etc. Would they instead of rendering evil for evil, love their enemies, bless them that curse them, pray for them that use them despitefully (as they interpret it) that were the likeliest Way to make Friends of them, whom they take for their foes,
Who doth not remember Sauls words to David, Thou art more righteous than I, extorted by the clemency of David towards him, who might have avenged himself upon him and would not, who might have taken his life,
Who does not Remember Saul's words to David, Thou art more righteous than I, extorted by the clemency of David towards him, who might have avenged himself upon him and would not, who might have taken his life,
But let us rather think, that Christian patience exercised under lesser punishments, will so mollifie those by whom they are inflicted (for causes not altogether indisputable) that it will never come to that,
But let us rather think, that Christian patience exercised under lesser punishments, will so mollify those by whom they Are inflicted (for Causes not altogether indisputable) that it will never come to that,
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and no other man so much as him: and that as he is his King; loyal honour, being like conjugal love, which then only is sincere, when it is superlative.
and no other man so much as him: and that as he is his King; loyal honour, being like conjugal love, which then only is sincere, when it is superlative.
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Contrary to that honour we owe to governors, not only as supreme, but as such, viz. as Governors though in a lower orb, is our doing any thing in such a way,
Contrary to that honour we owe to Governors, not only as supreme, but as such, viz. as Governors though in a lower orb, is our doing any thing in such a Way,
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Contempt ordinarily is not so much expressed in the matter of an action, as in the manner of doing, one man may steal in the most private way he can, meerely to satisfie his hunger,
Contempt ordinarily is not so much expressed in the matter of an actium, as in the manner of doing, one man may steal in the most private Way he can, merely to satisfy his hunger,
or Magistrate, is either expressed, or intended, but he that having mony enough, shall rob a judge, at noon day, knowing who he is, aggravates his offence by a manifest contempt of Law, and Justice.
or Magistrate, is either expressed, or intended, but he that having money enough, shall rob a judge, At noon day, knowing who he is, aggravates his offence by a manifest contempt of Law, and justice.
This way of obliging Rulers I commend to all dissenters, and to imitate that good woman who fearing to displease Christ, with touching the hem of his garment (though she meant well in the doing of it) came behind him,
This Way of obliging Rulers I commend to all dissenters, and to imitate that good woman who fearing to displease christ, with touching the hem of his garment (though she meant well in the doing of it) Come behind him,
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What if men should turn a deaf ear to those flying rumors which tend to the disgrace of persons that are in Authority? would not that be one way to oblige them? Surely it is but our duty so to do:
What if men should turn a deaf ear to those flying rumours which tend to the disgrace of Persons that Are in authority? would not that be one Way to oblige them? Surely it is but our duty so to do:
for when the question is put, who shall abide in Gods tabernacle? Ps. 15.1. one answer is, He that taketh not up a reproach against his neighbour, v. 3. Moreover it is written, 1 Tim. 5.19.
for when the question is put, who shall abide in God's tabernacle? Ps. 15.1. one answer is, He that Takes not up a reproach against his neighbour, v. 3. Moreover it is written, 1 Tim. 5.19.
Against an Elder receive not an accusation but before, (or under, as it is in the margent) two or three witnesses. Witnesses upon Oath we may presume them to be which are there intended,
Against an Elder receive not an accusation but before, (or under, as it is in the margin) two or three Witnesses. Witnesses upon Oath we may presume them to be which Are there intended,
we should put men in mind of the fifth Commandment, Honour thy Father and thy Mother (intended of political parents as well as natural) Now what Son that honoureth his Father, would take up a slight report against him,
we should put men in mind of the fifth Commandment, Honour thy Father and thy Mother (intended of political Parents as well as natural) Now what Son that Honoureth his Father, would take up a slight report against him,
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This is but what by the command of God we are obliged to do, witness that text, I exhort that prayer• and supplications and intercessions be made for all men,
This is but what by the command of God we Are obliged to do, witness that text, I exhort that prayer• and supplications and intercessions be made for all men,
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for Kings and for all that are in authority, 1 Tim. 2.1. It is happy for us that we may oblige our Rulers and satisfie our own obligation both under one.
for Kings and for all that Are in Authority, 1 Tim. 2.1. It is happy for us that we may oblige our Rulers and satisfy our own obligation both under one.
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so we shall offer up such supplications as those on their behalf? but especially if with our petitions we shall commixe thanksgivings (namely for any mercy we injoy under them) for so the Apostle exhorteth, 1 Tim. 2.1. A studiousness to please without flattery (as was the Apostles practise, 1 Cor. 10.33.) and a seeking out things that may be acceptable to Governours (as we read that the preacher sought out acceptable words) and yet without sin, is another excellent way to oblige those that are in authority, to do all they can for us.
so we shall offer up such supplications as those on their behalf? but especially if with our petitions we shall commix thanksgivings (namely for any mercy we enjoy under them) for so the Apostle exhorteth, 1 Tim. 2.1. A studiousness to please without flattery (as was the Apostles practise, 1 Cor. 10.33.) and a seeking out things that may be acceptable to Governors (as we read that the preacher sought out acceptable words) and yet without since, is Another excellent Way to oblige those that Are in Authority, to do all they can for us.
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and so she got the blessing for her beloved Jacob. Doubtless David was glad of all opportunities to gratifie Saul, by playing on his Harp before him (so that Saul could not be more glad to hear his musick) let us in like manner rejoyce when we can make melody in the ears,
and so she god the blessing for her Beloved Jacob. Doubtless David was glad of all opportunities to gratify Saul, by playing on his Harp before him (so that Saul could not be more glad to hear his music) let us in like manner rejoice when we can make melody in the ears,
Were they not so before the Fire? and why should we not think they will be so again? What mutiny and insurrection against the Government hath there been, ever since the return of his Majesty (that of Venner, and his complices excepted, whose number was exceeding small,
Were they not so before the Fire? and why should we not think they will be so again? What mutiny and insurrection against the Government hath there been, ever since the return of his Majesty (that of Venner, and his accomplices excepted, whose number was exceeding small,
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but upon all occasions approved it self a loyal, and loving City, particularly by their great loans of money, in reference to which, that expression in 2 Cor. 8.2. may be reverently alluded to, viz. that their deep poverty hath abounded to the riches of their liberality.
but upon all occasions approved it self a loyal, and loving city, particularly by their great loans of money, in Referente to which, that expression in 2 Cor. 8.2. may be reverently alluded to, viz. that their deep poverty hath abounded to the riches of their liberality.
It is my humble, and earnest motion, that all that is lawful and possible to be done, to secure and fortifie the minds of our Rulers, against all suspicion,
It is my humble, and earnest motion, that all that is lawful and possible to be done, to secure and fortify the minds of our Rulers, against all suspicion,
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that they may as willingly intrust them with a new and famous City (carried on by their utmost countenance and assistance) as they themselves are willing to be so intrusted.
that they may as willingly intrust them with a new and famous city (carried on by their utmost countenance and assistance) as they themselves Are willing to be so Entrusted.
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that Court and City, shall set themselves to promote the happiness each of other, should owe one another nothing but love, should alwayes be paying that debt,
that Court and city, shall Set themselves to promote the happiness each of other, should owe one Another nothing but love, should always be paying that debt,
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Concerning that mutual obligingness which was betwixt Solomon (the wisest of Kings, yea of men) and his people, we read in Ps. 72. v. 12. He shall deliver the needy when he cryeth, the poor also and him that hath no helper.
Concerning that mutual obligingness which was betwixt Solomon (the Wisest of Kings, yea of men) and his people, we read in Ps. 72. v. 12. He shall deliver the needy when he Cries, the poor also and him that hath no helper.
I doubt not to apply to our City of London, in reference to its great increase from its present small beginnings, under the incouragements of an obliged magistracy:
I doubt not to apply to our city of London, in Referente to its great increase from its present small beginnings, under the encouragements of an obliged magistracy:
There shall be a handful of corn in the earth upon the top of the mountains ( London is now as that handful of corn) the fruit thereof shall shake like Lebanon,
There shall be a handful of corn in the earth upon the top of the Mountains (London is now as that handful of corn) the fruit thereof shall shake like Lebanon,
CItizens may be pincht, and yet not think fit to cry out. They will bear more than they are well able, rather than seem unable to bear. Their credit is their livelihood; and that is their life.
Citizens may be pinched, and yet not think fit to cry out. They will bear more than they Are well able, rather than seem unable to bear. Their credit is their livelihood; and that is their life.
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Can an Old man to whom the very grashoper is a burthen, carry as great a weight as can a young porter? Could Sampson after his locks were cut, in which his strength lay, do as he had wont before? no more can Londoners who have lost their metropolis, their head City, do as they were able before one hair of that head was singed.
Can an Old man to whom the very Grasshopper is a burden, carry as great a weight as can a young porter? Could Sampson After his locks were Cut, in which his strength lay, do as he had wont before? no more can Londoners who have lost their Metropolis, their head city, do as they were able before one hair of that head was singed.
Here we must thankfully acknowledg the kindness of our Rulers in dispensing with Chimney-money, as to the City for so many years to come, which favour of theirs if duly resented, may possibly usher in more.
Here we must thankfully acknowledge the kindness of our Rulers in dispensing with Chimney-money, as to the city for so many Years to come, which favour of theirs if duly resented, may possibly usher in more.
Artaxerxes made a gracious decree touching the Priests, Levites, Singers, Porters, Nethinims or Ministers of the house of God, it should not be lawful to impose toll, tribute or custome upon them, Ezra. 7.14.
Artaxerxes made a gracious Decree touching the Priests, Levites, Singers, Porters, Nethinims or Ministers of the house of God, it should not be lawful to impose toll, tribute or custom upon them, Ezra. 7.14.
A General contentment would cause Religion to reflourish, and consequently the City. For what saith Solomon, Prov. 14.34. Righteousness exalteth a nation, and if a whole nation, a City much more, and in Ps. 72.3. It is said, The mountains shall bring peace to the people, and the little hills by righteousness.
A General contentment would cause Religion to reflourish, and consequently the city. For what Says Solomon, Curae 14.34. Righteousness Exalteth a Nation, and if a Whole Nation, a city much more, and in Ps. 72.3. It is said, The Mountains shall bring peace to the people, and the little hills by righteousness.
and by peace all manner of prosperity, and rational in this place to understand it so, I have by the mouth of two witnesses proved (and easy it were to do it by many more) that if a general satisfaction would promote Religion, it would also promote the City,
and by peace all manner of Prosperity, and rational in this place to understand it so, I have by the Mouth of two Witnesses proved (and easy it were to do it by many more) that if a general satisfaction would promote Religion, it would also promote the city,
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And against whom was that his displeasure, but against him that made the breach which was God himself? yet more strange are those expressions, Isa. 8.21.
And against whom was that his displeasure, but against him that made the breach which was God himself? yet more strange Are those expressions, Isaiah 8.21.
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Treason and blasphemy both in a breath, and all from discontent, like to that we meet with, Rev. 16.21. And men blasphemed God because of the Plague of the Hail, for the Plague of the hail was exceeding great.
Treason and blasphemy both in a breath, and all from discontent, like to that we meet with, Rev. 16.21. And men blasphemed God Because of the Plague of the Hail, for the Plague of the hail was exceeding great.
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Divines observe, that men of melancholy complexions are most tempted to Atheism, and Blasphemy, and experience telleth us, that in times of most discontent, those sins do most abound,
Divines observe, that men of melancholy complexions Are most tempted to Atheism, and Blasphemy, and experience Telleth us, that in times of most discontent, those Sins do most abound,
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In discontented breasts there is envying and strife, and where envying and strife is, there is confusion and every evil work, James 3.16. Elisha having been disturbed at the sight of Jehoram could not prophesy till he had called for a minstrel to help to compose his Spirit, 2 Kings 3.16. Religion as well as prophesying, calleth for a composed and a sedate mind.
In discontented breasts there is envying and strife, and where envying and strife is, there is confusion and every evil work, James 3.16. Elisha having been disturbed At the sighed of jehoram could not prophesy till he had called for a minstrel to help to compose his Spirit, 2 Kings 3.16. Religion as well as prophesying, calls for a composed and a sedate mind.
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Vexation drew forth those daring words from him that said, This evil is of the Lord, what should I wait for the Lord any longer? 2 Kings 6.33. Discontent is rats-bane to Religion, I mean rank poison.
Vexation drew forth those daring words from him that said, This evil is of the Lord, what should I wait for the Lord any longer? 2 Kings 6.33. Discontent is ratsbane to Religion, I mean rank poison.
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Moses when vexed brake both the tables of the law, though made of stone. Discontents are some of those thorns which indanger the choaking of all good seed.
Moses when vexed brake both the tables of the law, though made of stone. Discontents Are Some of those thorns which endanger the choking of all good seed.
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Many Suns are wont to go down upon the wrath of discontented persons, and therefore they must needs give place to the Devil, Eph. 4.26. and what, mean time, becomes of their Religion.
Many Suns Are wont to go down upon the wrath of discontented Persons, and Therefore they must needs give place to the devil, Ephesians 4.26. and what, mean time, becomes of their Religion.
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Methinks I cannot say enough, to make the world sensible of that vast prejudice which redounds to Religion by the generality of men being discontented,
Methinks I cannot say enough, to make the world sensible of that vast prejudice which redounds to Religion by the generality of men being discontented,
and as void of the least appearance of Religion (which made Agar to deprecate poverty) and probable it is, that their being greatly male content may be the principal reason.
and as void of the least appearance of Religion (which made Agar to deprecate poverty) and probable it is, that their being greatly male content may be the principal reason.
It cannot be denied but that we ought to be bettered by miseries, as well as by mercies, and to learn obedience by the things which we suffer and it is often so that when the troubles of men are but moderate they do them good, and not hurt;
It cannot be denied but that we ought to be bettered by misery's, as well as by Mercies, and to Learn Obedience by the things which we suffer and it is often so that when the Troubles of men Are but moderate they do them good, and not hurt;
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because the hand of divine providence is in all the dealings of men (though in such a manner as to be no whit accessary to the unrighteousness of any of them.) How oft is God less loved than otherwise he would be for mens sake,
Because the hand of divine providence is in all the dealings of men (though in such a manner as to be no whit accessary to the unrighteousness of any of them.) How oft is God less loved than otherwise he would be for men's sake,
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and for the sake of those misactings, whereby they become hated? and all because his providence is known to concur (but in a most justifiable way) with all the proceedings of men.
and for the sake of those misactings, whereby they become hated? and all Because his providence is known to concur (but in a most justifiable Way) with all the proceedings of men.
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England is in a high feaver, (that feaver is discontent) how rough and how black are the tongues of men? how restless are they day and night? how do they fling and throw and start,
England is in a high fever, (that fever is discontent) how rough and how black Are the tongues of men? how restless Are they day and night? how do they fling and throw and start,
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Now for a David with his Harp, to lay the evil spirit of discontent, now for some musical harmony (though made up of discords, to cure the venemous bitings of that strange Tarantula (discontent I mean) which makes men moan,
Now for a David with his Harp, to lay the evil Spirit of discontent, now for Some musical harmony (though made up of discords, to cure the venomous bitings of that strange Tarantula (discontent I mean) which makes men moan,
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and wail, and cry out, of which disease nothing will cure men, but that which will make them leap and dance, (rejoyce I mean) as it is in the cure of those that are bitten by a true Tarantula. When that cure shall be wrought,
and wail, and cry out, of which disease nothing will cure men, but that which will make them leap and dance, (rejoice I mean) as it is in the cure of those that Are bitten by a true Tarantula. When that cure shall be wrought,
Ps. 119. v. 134. When the primitive Christians did eat their meat with gladness, and had favour with all the people, then were there added to the Church daily such as should be saved, Acts 2.46, 47. and in Act. 9.31. it is thus written.
Ps. 119. v. 134. When the primitive Christians did eat their meat with gladness, and had favour with all the people, then were there added to the Church daily such as should be saved, Acts 2.46, 47. and in Act. 9.31. it is thus written.
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Would but the French King be reconciled to the King of Spain, how bravely might his Army, (or some good part of it,) help to destroy this Cokatrice egge? Thus men of an evil eye towards the City of London, do say in their hearts:
Would but the French King be reconciled to the King of Spain, how bravely might his Army, (or Some good part of it,) help to destroy this Cockatrice egg? Thus men of an evil eye towards the city of London, do say in their hearts:
than otherwise they would have been with respect to London now rising out of its ashes, do dread the thoughts of that flame of War breaking out again (at leastwise till London be up again) which is for the present smothered, and we hope extinguished.
than otherwise they would have been with respect to London now rising out of its Ashes, do dread the thoughts of that flame of War breaking out again (At leastwise till London be up again) which is for the present smothered, and we hope extinguished.
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How inconsistent fighting and building are one with the other, may be gathered from 1 Kings 5.3. David could not build a house to the name of the Lord his God, for the wars that were about him on every side, till the Lord put them under the soles of his feet.
How inconsistent fighting and building Are one with the other, may be gathered from 1 Kings 5.3. David could not built a house to the name of the Lord his God, for the wars that were about him on every side, till the Lord put them under the soles of his feet.
and as the latine proverb is nigro carbone digni. To deny us coals at this juncture, (and to make them over-dear is half a denial of them) is in effect to withold straw from them that should make brick.
and as the latin proverb is nigro carbone Worthy. To deny us coals At this juncture, (and to make them over-dear is half a denial of them) is in Effect to withhold straw from them that should make brick.
as is the occasion we have for them, more than it had wont to be, that our store may rather exceed than fall short, plenty will bring down the price;
as is the occasion we have for them, more than it had wont to be, that our store may rather exceed than fallen short, plenty will bring down the price;
as void of care and prudence, or both, in not preventing that dearth of coals, which befel us the last year, it being then the common cry, that the nation could almost as well subsist without corn, as without coals.
as void of care and prudence, or both, in not preventing that dearth of coals, which befell us the last year, it being then the Common cry, that the Nation could almost as well subsist without corn, as without coals.
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Were coals a forreign commodity, yea were they no where to be had but from an enemies country, it is thought some people are so wise, that if their circumstances were like ours, they would be sure to have them.
Were coals a foreign commodity, yea were they not where to be had but from an enemies country, it is Thought Some people Are so wise, that if their Circumstances were like ours, they would be sure to have them.
God having planted coals within our own bowels (territories I mean) and made the womb of our soile so far from barren that some part thereof is even loaded with them, should London be retarded through the scarcity thereof, England would seem hardned,
God having planted coals within our own bowels (territories I mean) and made the womb of our soil so Far from barren that Some part thereof is even loaded with them, should London be retarded through the scarcity thereof, England would seem hardened,
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May coals in our time, and City, be but so plentiful, and so common, as silver was in Jerusalem in the dayes of Solomon, 1 Kings 10.21. Silver was nothing accounted of in the dayes of Solomon.
May coals in our time, and city, be but so plentiful, and so Common, as silver was in Jerusalem in the days of Solomon, 1 Kings 10.21. Silver was nothing accounted of in the days of Solomon.
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How do they start like melancoly people out of their sleeps, scared with sad dreams? Damps arise upon men (as they are said to do upon those that work in coalmines.
How do they start like melancholy people out of their sleeps, scared with sad dreams? Damps arise upon men (as they Are said to do upon those that work in coalmines.
we shall ere long be invaded by the French, & other while we shall be massacred by the help of those disaffected forreigners which (say they) do swarm amongst us, another while they cry we shall be burnt again:
we shall ere long be invaded by the French, & other while we shall be massacred by the help of those disaffected foreigners which (say they) do swarm among us, Another while they cry we shall be burned again:
But that which I mentioned last was the course which the enemies of Jerusalem took to hinder the building thereof, Neh. 6.9. They all made us afraid saying, their hand shall be weakned from the work that it be not done, and v. 29. Tobiah sent letters to put me in fear.
But that which I mentioned last was the course which the enemies of Jerusalem took to hinder the building thereof, Neh 6.9. They all made us afraid saying, their hand shall be weakened from the work that it be not done, and v. 29. Tobiah sent letters to put me in Fear.
It hath always been held good policy to secure a people against fears and jealousies, though they were such as did arise from their own mistakes, and weakness.
It hath always been held good policy to secure a people against fears and jealousies, though they were such as did arise from their own mistakes, and weakness.
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Achitophel taught Absalom to make the people sure of him, that he never would or could be reconciled to his Father David, and so leave them in the lurch, by counselling him to lye with his Fathers Concubines, in the sight of the people, 2 Sam. 16.20.
Ahithophel taught Absalom to make the people sure of him, that he never would or could be reconciled to his Father David, and so leave them in the lurch, by counseling him to lie with his Father's Concubines, in the sighed of the people, 2 Sam. 16.20.
Was it not a meer jealousie and misapprehension which the Jews had entertained concerning Paul? viz. As if he taught the Jews which were amongst the Gentiles to forsake Moses, saying that they ought not to circumcise their children,
Was it not a mere jealousy and misapprehension which the jews had entertained Concerning Paul? viz. As if he taught the jews which were among the Gentiles to forsake Moses, saying that they ought not to circumcise their children,
but that thou thy self also walkest orderly, and keepest the law, v. 23, 24. God himself (such is his condescension to this kind of weakness in men) hath provided all that may he against those groundless fears,
but that thou thy self also walkest orderly, and Keepest the law, v. 23, 24. God himself (such is his condescension to this kind of weakness in men) hath provided all that may he against those groundless fears,
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and jealousies, as touching himself, and the satisfying of his promise (which is impossible for him to do) which our misgiving hearts might expose us to.
and jealousies, as touching himself, and the satisfying of his promise (which is impossible for him to do) which our misgiving hearts might expose us to.
And therefore it is that he hath confirmed his promise with an oath, Heb. 6.18. God willing more abundantly (it was indeed ex abundanti for him so to do) to shew the immutability of his counsel, confirmed it by an oath, v. 19. That by two immutable things we might have strong consolation.
And Therefore it is that he hath confirmed his promise with an oath, Hebrew 6.18. God willing more abundantly (it was indeed ex abundanti for him so to do) to show the immutability of his counsel, confirmed it by an oath, v. 19. That by two immutable things we might have strong consolation.
To indeavour to tye the tongues of men, that whatsoever they think, they should say nothing, would be a fruitless attempt, for out of the abundance of mens hearts their mouthes will speak.
To endeavour to tie the tongues of men, that whatsoever they think, they should say nothing, would be a fruitless attempt, for out of the abundance of men's hearts their mouths will speak.
That were at most but like the mowing of weeds, without plucking them up by the roots, which weeds would certainly spring again, faster than ever they did before.
That were At most but like the mowing of weeds, without plucking them up by the roots, which weeds would Certainly spring again, faster than ever they did before.
To tell men they have had many false alarms will not satisfie them neither, for so souldiers use to serve their enemies before they fall upon them in good earnest;
To tell men they have had many false alarms will not satisfy them neither, for so Soldiers use to serve their enemies before they fallen upon them in good earnest;
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Were I worthy to cast in a mite of advice in so arduous a case (which had more need of a Priest to stand up with Urim and Thummim to direct in it) I would say as followeth.
Were I worthy to cast in a mite of Advice in so arduous a case (which had more need of a Priest to stand up with Urim and Thummim to Direct in it) I would say as follows.
even from Dan to Beersheba without respect of persons, or parties, upon any other considerations. It is as natural for men to fear those that they think do hate them,
even from Dan to Beersheba without respect of Persons, or parties, upon any other considerations. It is as natural for men to Fear those that they think do hate them,
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If persons who are both in, and under authority, (as was the Centurion we read of) (who are indeed the eyes and hands of Princes) would please to manifest a constant care,
If Persons who Are both in, and under Authority, (as was the Centurion we read of) (who Are indeed the eyes and hands of Princes) would please to manifest a constant care,
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and zeal for the publick good, suffering nothing to be wanting on their part, that might conduce to publick safety, giving no advantage to forreign or intestine enemies, by their cowardize, covetousness or carelesness, committing no gross miscarriages and oversights, (like careless servants that leave their masters doors wide open in the night time, that who will may come in and steal,
and zeal for the public good, suffering nothing to be wanting on their part, that might conduce to public safety, giving no advantage to foreign or intestine enemies, by their cowardice, covetousness or carelessness, committing no gross miscarriages and oversights, (like careless Servants that leave their Masters doors wide open in the night time, that who will may come in and steal,
The Apostle saith of charity, or love, that it is not easily provoked, that it thinketh no evil, rejoyceth not in iniquity but in the truth, believeth all things, hopeth all things, 1 Cor. 13. Those very things that bring,
The Apostle Says of charity, or love, that it is not Easily provoked, that it Thinketh no evil, Rejoiceth not in iniquity but in the truth, Believeth all things, Hopes all things, 1 Cor. 13. Those very things that bring,
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As good a receipt as any of the former for the cure of fears and jealousies is this, viz. that persons who have the unhappiness to be generally suspected,
As good a receipt as any of the former for the cure of fears and jealousies is this, viz. that Persons who have the unhappiness to be generally suspected,
when those whom they are greatly prejudiced against (as being of a contrary religion, or otherwise) are chosen to places of eminency, either military or civil.
when those whom they Are greatly prejudiced against (as being of a contrary Religion, or otherwise) Are chosen to places of eminency, either military or civil.
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An eye should be had to those who keep others in fear, as they that give out threatning words, causing the persons threatned to go in fear of their lives, are or may be, bound to their good behaviour.
an eye should be had to those who keep Others in Fear, as they that give out threatening words, causing the Persons threatened to go in Fear of their lives, Are or may be, bound to their good behaviour.
and then the people by such preaching alarm'd, cry out with a loud voice Venient Romani, and who other whiles exasperate their hearers with bitter invectives, putting them thereby into an expectation of nothing but trouble,
and then the people by such preaching alarmed, cry out with a loud voice Venient Romani, and who other while exasperate their hearers with bitter invectives, putting them thereby into an expectation of nothing but trouble,
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and persecution to •nsue after so threatning expressions, I say if men might not be suffered to harp upon those strings wherby an evil spirit is not laid but raised,
and persecution to •nsue After so threatening expressions, I say if men might not be suffered to harp upon those strings whereby an evil Spirit is not laid but raised,
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but more especially if Ministers would every where come as persons sent of God to bring good tidings to the meek, to bind up the broken hearted, to comfort all that mourn, &c. By that means would the exasperations of mens minds be gradually taken off,
but more especially if Ministers would every where come as Persons sent of God to bring good tidings to the meek, to bind up the broken hearted, to Comfort all that mourn, etc. By that means would the exasperations of men's minds be gradually taken off,
When shall such a promise be made good to us, as that in Micah. 4.4. But they shall sit every man under his Vine, and under his Figtree, and none shall make them afraid.
When shall such a promise be made good to us, as that in micah. 4.4. But they shall fit every man under his Vine, and under his Fig tree, and none shall make them afraid.
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DISCOURSE XXIX. That if the dread and terrour of the Popish party, which is upon the people were taken off, the building of the City would thereby be much incouraged.
DISCOURSE XXIX. That if the dread and terror of the Popish party, which is upon the people were taken off, the building of the city would thereby be much encouraged.
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neither ought their estates therefore to be confiscated, or themselves generally confined, much less for that only reason, should they all be exiled from their Native Country.
neither ought their estates Therefore to be confiscated, or themselves generally confined, much less for that only reason, should they all be exiled from their Native Country.
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Certain it is, that Papists at this day are a very center of jealousie, in and upon whom the fears of all English Protestants, of what perswasion soever, do meet:
Certain it is, that Papists At this day Are a very centre of jealousy, in and upon whom the fears of all English Protestants, of what persuasion soever, do meet:
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Is it because the bloud that was shed in the Marian daies doth still cry aloud in the ears of men as well as of Heaven? or is it because the Invasion attempted upon England in Eighty Eight is not yet forgotten? or is it because the Parisian Massacre will not out of mens minds? or is it because the most hellish Powder Plot (upon the accompt of which we celebrate each fifth of November ) doth still stick in mens stomacks? or is it long of that most devillish Tragedy which was acted by the Papists in Ireland upon the Innocent Protestants, within less than thirty years past, causing the streets to swim with their bloud? or is it because London was lately so suddenly and strangely burnt,
Is it Because the blood that was shed in the Marian days does still cry aloud in the ears of men as well as of Heaven? or is it Because the Invasion attempted upon England in Eighty Eight is not yet forgotten? or is it Because the Parisian Massacre will not out of men's minds? or is it Because the most hellish Powder Plot (upon the account of which we celebrate each fifth of November) does still stick in men's stomachs? or is it long of that most devilish Tragedy which was acted by the Papists in Ireland upon the Innocent Protestants, within less than thirty Years past, causing the streets to swim with their blood? or is it Because London was lately so suddenly and strangely burned,
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Some rather than be thought to fear where no fear is, would be ready to give many more reasons of the fear that is in them, to every one that should ask them why they are so much afraid of Papists.
some rather than be Thought to Fear where no Fear is, would be ready to give many more Reasons of the Fear that is in them, to every one that should ask them why they Are so much afraid of Papists.
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and can have no assurance that they will not, one time or other, crave aid (at leastwise of so near a Neighbour as one of them is) rather than fail of their designs:
and can have no assurance that they will not, one time or other, crave aid (At leastwise of so near a Neighbour as one of them is) rather than fail of their designs:
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They are so great assertors of the doctrine of Equivocation, and so great Masters in the practise thereof, that give them what oath you will, they make what they please of it in their mental reservations, they put in and put out what they list,
They Are so great assertors of the Doctrine of Equivocation, and so great Masters in the practice thereof, that give them what oath you will, they make what they please of it in their mental reservations, they put in and put out what they list,
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and interpret every thing to their own sense, and having so done, what is any body the nearer ( viz. to safety and security) for any oath they take? Come the worst to the worst they hold, that the Pope hath a power of dispensing with oaths, either that men may take those oaths which before-hand they resolve not to keep, at leastwise that he can pardon them (and will do it) if they break the oaths that they have taken.
and interpret every thing to their own sense, and having so done, what is any body the nearer (viz. to safety and security) for any oath they take? Come the worst to the worst they hold, that the Pope hath a power of dispensing with Oaths, either that men may take those Oaths which beforehand they resolve not to keep, At leastwise that he can pardon them (and will do it) if they break the Oaths that they have taken.
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who knows not (say they) that all things are lawful in their account, which make for the interest and promotion of holy Church (as they call it?) the stamp of so good an intention put upon the worst of actions, be it lying, perjury, murther, rebellion, devastation of whole Countries, is (according to them) able to make what had otherwise been damnable, to become meritorious:
who knows not (say they) that all things Are lawful in their account, which make for the Interest and promotion of holy Church (as they call it?) the stamp of so good an intention put upon the worst of actions, be it lying, perjury, murder, rebellion, devastation of Whole Countries, is (according to them) able to make what had otherwise been damnable, to become meritorious:
and open violence, by fire and sword, by fraud and force, per fas & nefas: By hook and by crook (as they say) as if none were worthy to live but they that would imbrace a Religion so false and ridiculous (so far as it is it self) as nothing can be more.
and open violence, by fire and sword, by fraud and force, per fas & nefas: By hook and by crook (as they say) as if none were worthy to live but they that would embrace a Religion so false and ridiculous (so Far as it is it self) as nothing can be more.
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Methinks I am tired with hearing so many reasons alledged for one and the same thing, a thing so generally believed, viz. that there is just ground to be afraid of Papists,
Methinks I am tired with hearing so many Reasons alleged for one and the same thing, a thing so generally believed, viz. that there is just ground to be afraid of Papists,
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and of their designs, but would I listen to more, some would further tell me, that the great Agitators for Popery, Jesuites, and such like, do insinuate themselves into all parts of Christendome;
and of their designs, but would I listen to more, Some would further tell me, that the great Agitators for Popery, Jesuits, and such like, do insinuate themselves into all parts of Christendom;
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first trouble the waters of every State, and then fish in them, make Proselites up and down, undermine the Councels of Protestant Princes, that those Pioneers are alwayes working under ground,
First trouble the waters of every State, and then Fish in them, make Proselytes up and down, undermine the Counsels of Protestant Princes, that those Pioneers Are always working under ground,
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Also, that there are multitudes of them here, and there, in several disguizes, the effects of whose pernicious attempts we may yearly, if not daily expect.
Also, that there Are Multitudes of them Here, and there, in several disguises, the effects of whose pernicious attempts we may yearly, if not daily expect.
I say, that they escape the Ordeal of Laws, whilst others ever and anon do burn their feet upon the hot plow-shares which are laid for them, doth much encrease the fears of men concerning them.
I say, that they escape the Ordeal of Laws, while Others ever and anon do burn their feet upon the hight ploughshares which Are laid for them, does much increase the fears of men Concerning them.
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Now they that have a fear and dread of Papists upon them, having all this to say, (and yet having not said all) do think it hard measure to be taxed with childishness, cowardize,
Now they that have a Fear and dread of Papists upon them, having all this to say, (and yet having not said all) do think it hard measure to be taxed with childishness, cowardice,
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Who but themselves will be offended, if it be in the first place propounded, that the Popish party throughout England should be generally disarmed? that is, deprived of all weapons, horses, arms, ammunition, &c. which they have,
Who but themselves will be offended, if it be in the First place propounded, that the Popish party throughout England should be generally disarmed? that is, deprived of all weapons, Horses, arms, ammunition, etc. which they have,
if not indanger others? How greatly would the fears of men be allayed, if but that one thing were done? Ireland that Aceldama, that field of bloud, can tell us how unfit Papists are to be intrusted with arms.
if not endanger Others? How greatly would the fears of men be allayed, if but that one thing were done? Ireland that Aceldama, that field of blood, can tell us how unfit Papists Are to be Entrusted with arms.
I wish if those rumors be false, that great and unusual numbers of forreign Papists have lately come for England, I say if they be false, that the people might be generally assured and convinced they are so;
I wish if those rumours be false, that great and unusual numbers of foreign Papists have lately come for England, I say if they be false, that the people might be generally assured and convinced they Are so;
It hath been complained of in and to the Parliament, since London was in the dust, that many Papists in several parts of England have behaved themselves very insolently (as one of their eloquent mouths hath told us in a Speech of his extant in print) that certainly would and did strike terrour into the people;
It hath been complained of in and to the Parliament, since London was in the dust, that many Papists in several parts of England have behaved themselves very insolently (as one of their eloquent mouths hath told us in a Speech of his extant in print) that Certainly would and did strike terror into the people;
or wish upon all of them (for I understand not the justice of punishing all that are of such a way for the faults that are committed but by some of them) but upon as many as have,
or wish upon all of them (for I understand not the Justice of punishing all that Are of such a Way for the Faults that Are committed but by Some of them) but upon as many as have,
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The summum jus, or utmost rigour of the Laws made against Papists, would be no injury to them that terrifie others by their insolency, what ever it might be to the rest,
The summum jus, or utmost rigour of the Laws made against Papists, would be no injury to them that terrify Others by their insolency, what ever it might be to the rest,
If the Hugonites in France should behave themselves insolently (which they never dare to do, being not of the Religion of the Country) we know what would follow.
If the Huguenots in France should behave themselves insolently (which they never Dare to do, being not of the Religion of the Country) we know what would follow.
if persons so accounted (though not certainly known to be such) be chosen to any place or places of considerable trust, it presently openeth the peoples mouths,
if Persons so accounted (though not Certainly known to be such) be chosen to any place or places of considerable trust, it presently Openeth the peoples mouths,
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and if he may do so, to be deprived or debarred of power and arms, will be but an easie suffering (if it be any at all) and I am sure much more for a publick good, men to their private damage:
and if he may do so, to be deprived or debarred of power and arms, will be but an easy suffering (if it be any At all) and I am sure much more for a public good, men to their private damage:
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Starving, or almost starving of persons and fami••es, is next to cutting of throats, and therefore God forbid that Papists themselves should be so served:
Starving, or almost starving of Persons and fami••es, is next to cutting of throats, and Therefore God forbid that Papists themselves should be so served:
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The manifestation of much zeal to hinder the growth of Popery it self, would be one good way •o secure the minds of men, against the fear, and •read of Papists.
The manifestation of much zeal to hinder the growth of Popery it self, would be one good Way •o secure the minds of men, against the Fear, and •read of Papists.
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and hath discharged it excellently well, and brought forth an Elephant (for so I call his book for the size of it) in less than halfe the time that Elephants are said to go with their young.
and hath discharged it excellently well, and brought forth an Elephant (for so I call his book for the size of it) in less than half the time that Elephants Are said to go with their young.
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There are also two other pregnant Divines (no old men neither) who have each of them given us an iliad in a nutshel, a mass of Divinity and reason against popish doctrines within a small compass, who as I am told have from persons of eminency received many thanks for the same, and very good incouragement.
There Are also two other pregnant Divines (no old men neither) who have each of them given us an iliad in a nutshell, a mass of Divinity and reason against popish doctrines within a small compass, who as I am told have from Persons of eminency received many thanks for the same, and very good encouragement.
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and were they in all parts of England put upon it and quickned, we might hope that popery would dwindle amongst us every day till at last it come to nothing.
and were they in all parts of England put upon it and quickened, we might hope that popery would dwindle among us every day till At last it come to nothing.
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Popish arguments are not so weighty but that we dare let schollars peruse them, and therefore I have said nothing of the suppression of those popish books which are in the latine tongue,
Popish Arguments Are not so weighty but that we Dare let Scholars peruse them, and Therefore I have said nothing of the suppression of those popish books which Are in the latin tongue,
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as being unsafe for them, sith they withhold the book of God, the holy scriptures from the Laity under pretence of their being in danger to wrest the same to their own destruction.
as being unsafe for them, sith they withhold the book of God, the holy Scriptures from the Laity under pretence of their being in danger to wrest the same to their own destruction.
If truth can hurt men what will not errour do? A heedful suppression of all Novel English popish books, would be greatly to the suppression of all popular fears, as with respect to Papists.
If truth can hurt men what will not error do? A heedful suppression of all Novel English popish books, would be greatly to the suppression of all popular fears, as with respect to Papists.
We have severe Laws (if I mistake not) against those persons who compass sea and land to make people Proselytes to the Romish religion, making them thereby two-fold more the children of hell than themselves, at leastwise in this respect, that they perswade them to believe those gross errours, which they have more wit than to believe themselves,
We have severe Laws (if I mistake not) against those Persons who compass sea and land to make people Proselytes to the Romish Religion, making them thereby twofold more the children of hell than themselves, At leastwise in this respect, that they persuade them to believe those gross errors, which they have more wit than to believe themselves,
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What a buzzing is there in the ears of people concerning some preachers (no professed Papists neither) who seem to affect the language of Ashdod, and to the great amusement of people, make their pulpits eccno to Rome ever and anon.
What a buzzing is there in the ears of people Concerning Some Preachers (not professed Papists neither) who seem to affect the language of Ashdod, and to the great amusement of people, make their pulpits eccno to Room ever and anon.
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If such men were taught either to preach more honestly and orthodoxly, or else for ever hereafter made to hold their peace, the justice done them might greatly abate the peoples fears,
If such men were taught either to preach more honestly and orthodoxly, or Else for ever hereafter made to hold their peace, the Justice done them might greatly abate the peoples fears,
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Sith then their Religion is impure, and the people extremely jealous of them, and it, let them with the Adulterer seek the twilight, yea the black and dark night.
Sith then their Religion is impure, and the people extremely jealous of them, and it, let them with the Adulterer seek the twilight, yea the black and dark night.
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and intimations given them of danger impending from the designs of Papists, I say if all such informations, shall from time to time •esifted to the very bran,
and intimations given them of danger impending from the designs of Papists, I say if all such informations, shall from time to time •esifted to the very bran,
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and hid under slight pretences) thereby will the hearts of men be greatly secured against the fears of Papists, being •o dealt with as the Psalmist prayes that wicked men might be, when he saith, Ps. 10.15. Search out his wickedness till thou find none, i. e. no more.
and hid under slight pretences) thereby will the hearts of men be greatly secured against the fears of Papists, being •o dealt with as the Psalmist prays that wicked men might be, when he Says, Ps. 10.15. Search out his wickedness till thou find none, i. e. no more.
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The fifth of November Plot had certainly taken effect, if King James had not been possessed with a great jealousie of Papists and their designs, which led him to such an interpretation of that letter whereby he found it out;
The fifth of November Plot had Certainly taken Effect, if King James had not been possessed with a great jealousy of Papists and their designs, which led him to such an Interpretation of that Letter whereby he found it out;
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or whatsoever it is, which we see already: First to the great God, of whom it is said Ps. 127.1. Except the Lord build the house they labour in vain that build it.
or whatsoever it is, which we see already: First to the great God, of whom it is said Ps. 127.1. Except the Lord built the house they labour in vain that built it.
and particularly for that excellent, and prudent Act of Parliament, which was quickly made in the case, besides an additional Bill for that purpose, which had passed the honourable House of Commons,
and particularly for that excellent, and prudent Act of Parliament, which was quickly made in the case, beside an additional Bill for that purpose, which had passed the honourable House of Commons,
And when the builders laid the foundation of the Temple of the Lord, they set the Priests and the Levites to praise the Lord, v. 11. And all the people shouted with a great shout,
And when the Builders laid the Foundation of the Temple of the Lord, they Set the Priests and the Levites to praise the Lord, v. 11. And all the people shouted with a great shout,
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Though the ancient men who had seen the first, did weep at the same time with a loud voice (because the latter was not to be compared with the former;) yet the rest of the people gave thanks, and shouted for joy.
Though the ancient men who had seen the First, did weep At the same time with a loud voice (Because the latter was not to be compared with the former;) yet the rest of the people gave thanks, and shouted for joy.
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What Christ said to Nathaniel in reference to his believing, John 1.50. Because I said I saw thee under the figtree believest thou? thou shalt see greater things than these, may be applied to thanksgiving;
What christ said to Nathaniel in Referente to his believing, John 1.50. Because I said I saw thee under the Fig tree Believest thou? thou shalt see greater things than these, may be applied to thanksgiving;
nor so much as one foundation laid, whereas now (thanks be to God) some hundreds of houses are already finished: (several of them more stately than before) so that now we may allude to what the Psalmist speaketh, Ps. 48.12, 13. Walk about Zion and go round about her:
nor so much as one Foundation laid, whereas now (thanks be to God) Some hundreds of houses Are already finished: (several of them more stately than before) so that now we may allude to what the Psalmist speaks, Ps. 48.12, 13. Walk about Zion and go round about her:
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Have not men, as instruments, contributed something (and that considerable) towards the rebuilding of the City? (such I mean as had no houses there of their own to build) and ought they not to be thankfully acknowledged for what they have done? I doubt not but many had a hand in the forementioned Act that had no private concern in London. So to eye men as to overlook God is the greater fault of the two,
Have not men, as Instruments, contributed something (and that considerable) towards the rebuilding of the city? (such I mean as had no houses there of their own to built) and ought they not to be thankfully acknowledged for what they have done? I doubt not but many had a hand in the forementioned Act that had no private concern in London. So to eye men as to overlook God is the greater fault of the two,
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Blessed be the Lord God which hath put such a thing as this in the Kings heart, to beautifie the house of the Lord, v. 28. And hath extended mercy to me before the King and his counsellors,
Blessed be the Lord God which hath put such a thing as this in the Kings heart, to beautify the house of the Lord, v. 28. And hath extended mercy to me before the King and his counsellors,
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Some will scatter their bread upon the waters by way of trial, whether they shall find it again, I mean they shew lesser kindnesses at the first, to see if they shall find men thankful,
some will scatter their bred upon the waters by Way of trial, whither they shall find it again, I mean they show lesser Kindnesses At the First, to see if they shall find men thankful,
And who knows but that our Rulers may have farther intentions of kindness towards the poor City, exceeding all that they have done for it already (I had almost said as the last cloud which Elijah saw did exceed the first, 1 Kings 18. if such a thing were possible) if they shall but experiment that they are owned,
And who knows but that our Rulers may have farther intentions of kindness towards the poor city, exceeding all that they have done for it already (I had almost said as the last cloud which Elijah saw did exceed the First, 1 Kings 18. if such a thing were possible) if they shall but experiment that they Are owned,
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Tertullus that great orator spoken of Acts. 24. may inform us of the best rhetorick wherewith to prevail for future kindness, who being about to court Felix, to be his friend against Paul, bespake him as followeth, v. 2, 3. Seeing that by thee we injoy great quietness,
Tertullus that great orator spoken of Acts. 24. may inform us of the best rhetoric wherewith to prevail for future kindness, who being about to court Felix, to be his friend against Paul, bespoke him as follows, v. 2, 3. Seeing that by thee we enjoy great quietness,
Our Saviour speaking of a sort of Devils saith, This kind can come forth by nothing but by prayer and f•sting, Mark 9.29. He saith not by prayer only but by fasting also.
Our Saviour speaking of a sort of Devils Says, This kind can come forth by nothing but by prayer and f•sting, Mark 9.29. He Says not by prayer only but by fasting also.
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Never had that fowl fiend a greater mind to obstruct the building of any City in the world ( Jerusalem only excepted) than I believe he hath to obstruct the building of London. How shall we cast him out but by prayer and fasting? Six other evil Spirits there are (if I may not call them Devils) which do vehemently oppose the rebuilding of London, and must be cast out by the means forementioned.
Never had that fowl fiend a greater mind to obstruct the building of any city in the world (Jerusalem only excepted) than I believe he hath to obstruct the building of London. How shall we cast him out but by prayer and fasting? Six other evil Spirits there Are (if I may not call them Devils) which do vehemently oppose the rebuilding of London, and must be cast out by the means forementioned.
But what think you of the Spirit of Envy, and malice, is not that as bad? That Spirit opposed the building of Jerusalem, and so it will of London so far as it can, or dare. Nehemiah 2.10. When San•allat and Tobiah heard of it, it grieved them exceedingly, that there was come a man to seek the welfare of the children of Israel. Nehem. 4.9.
But what think you of the Spirit of Envy, and malice, is not that as bad? That Spirit opposed the building of Jerusalem, and so it will of London so Far as it can, or Dare. Nehemiah 2.10. When San•allat and Tobiah herd of it, it grieved them exceedingly, that there was come a man to seek the welfare of the children of Israel. Nehemiah 4.9.
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but will hide their hands in their bosomes, and not so much as bring it to their mouths again, as is said of the slothful man, Prov. 19.24. and say as he Prov. 22.13. There is a Lion without, I shall be slain in the streets.
but will hide their hands in their bosoms, and not so much as bring it to their mouths again, as is said of the slothful man, Curae 19.24. and say as he Curae 22.13. There is a lion without, I shall be slave in the streets.
How easy were it to reckon up yet more evil Spirits, which by prayer and fasting, should be cast out, that the building of London may not by them be obstructed? One is a Spirit of Strife and contention, a wrangling Spirit (as I may call it) a Spirit averse unto composing,
How easy were it to reckon up yet more evil Spirits, which by prayer and fasting, should be cast out, that the building of London may not by them be obstructed? One is a Spirit of Strife and contention, a wrangling Spirit (as I may call it) a Spirit averse unto composing,
If the reverend Judges must determine all, and every controversy betwixt Landlord and Tenants, and none of them will agree amongst themselves: (neither can they begin to build till they are agreed:) how many hundreds of houses will by that means be retarded? nor will so much as the foundations thereof be laid so soon,
If the reverend Judges must determine all, and every controversy betwixt Landlord and Tenants, and none of them will agree among themselves: (neither can they begin to built till they Are agreed:) how many hundreds of houses will by that means be retarded? nor will so much as the foundations thereof be laid so soon,
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Some are of that humour that they never think well of a private de〈 … 〉 not in the plainest case) and when they are offered better terms than the Law would give them) but to Law they will, whatsoever it cost them,
some Are of that humour that they never think well of a private de〈 … 〉 not in the Plainest case) and when they Are offered better terms than the Law would give them) but to Law they will, whatsoever it cost them,
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and only greater matters were brought before him, Exod. 18.22, 26. Not one brick had been •id (as I suppose) in many scores of houses that are •ow built,
and only greater matters were brought before him, Exod 18.22, 26. Not one brick had been •id (as I suppose) in many scores of houses that Are •ow built,
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if they that were concern'd therein as •andlords, and Tenants, had not agreed of themselves, their time for hearing before the Judges being 〈 ◊ 〉 may be not yet come.
if they that were concerned therein as •andlords, and Tenants, had not agreed of themselves, their time for hearing before the Judges being 〈 ◊ 〉 may be not yet come.
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and men would save the reverend Judges 〈 ◊ 〉 labour, and themselves so much time by making ••ir propositions on both sides, and mutually accepting of them;
and men would save the reverend Judges 〈 ◊ 〉 labour, and themselves so much time by making ••ir propositions on both sides, and mutually accepting of them;
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when they are sad and heavy hearted, than to grow heavy eyed, and to fall asleep? Christ having told his Disciples that his Soul was exceeding sorrowful even unto death, Mat. 26.38. (which words, it is like, filled them with sorrow too) presently they dropt asleep though he had besought them to watch with him but one hour.
when they Are sad and heavy hearted, than to grow heavy eyed, and to fallen asleep? christ having told his Disciples that his Soul was exceeding sorrowful even unto death, Mathew 26.38. (which words, it is like, filled them with sorrow too) presently they dropped asleep though he had besought them to watch with him but one hour.
Nay give me leave to conclude, that I am verily of opinion, that all the Devils in Hell (God permitting them) would set themselves to oppose and withstand the building of London, which shews how great need there is of fasting and prayer, to carry it on,
Nay give me leave to conclude, that I am verily of opinion, that all the Devils in Hell (God permitting them) would Set themselves to oppose and withstand the building of London, which shows how great need there is of fasting and prayer, to carry it on,
If then their uncircumcised heart shall be humbled (saith God) and they then accept of the punishment of their iniquity, Levit. 26.41. Then will I remember the land.
If then their uncircumcised heart shall be humbled (Says God) and they then accept of the punishment of their iniquity, Levit. 26.41. Then will I Remember the land.
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By confessing we deserve no house or home (as by our fasting we do) if we fast sincerely) what do we but accept the punishment of our iniquity? which is the way to find mercy.
By confessing we deserve no house or home (as by our fasting we do) if we fast sincerely) what do we but accept the punishment of our iniquity? which is the Way to find mercy.
For first it doth not thence follow that the fast they have appointed will be religiously and strictly kept; (and as good never a whit as never the better, saith our proverb) or that by a great many, it will therefore be kept at all.
For First it does not thence follow that the fast they have appointed will be religiously and strictly kept; (and as good never a whit as never the better, Says our proverb) or that by a great many, it will Therefore be kept At all.
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Rulers may think it not fit to anticipate the piety of the people, by leaving nothing at all to be done by them of their own accords, and as a free-will-offering.
Rulers may think it not fit to anticipate the piety of the people, by leaving nothing At all to be done by them of their own accords, and as a Free will offering.
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that is at all opportunities, and fasting is but a necessary concomitant of prayer as the case may be) to observe no more than one day of religious fasting, throughout the whole year, upon so great an accompt.
that is At all opportunities, and fasting is but a necessary concomitant of prayer as the case may be) to observe no more than one day of religious fasting, throughout the Whole year, upon so great an account.
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Now what was the loss of Jephthahs daughter to the loss of such a City as London was: (though she were made a sacrifice) but if that perpetual virginity, whereto she was consigned over by her fathers vow, (as some understand it from v. 39. Who did with her according to his vow,
Now what was the loss of Jephthahs daughter to the loss of such a city as London was: (though she were made a sacrifice) but if that perpetual virginity, whereto she was consigned over by her Father's Voelli, (as Some understand it from v. 39. Who did with her according to his Voelli,
and she knew no man ) were all they went to bewail, four daies in a year, one would think that the loss of such a City as London, might better deserve four weeks or moneths, every year to lament it,
and she knew no man) were all they went to bewail, four days in a year, one would think that the loss of such a city as London, might better deserve four weeks or months, every year to lament it,
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How often men should fast upon the loss, and for the recovery of such a City as London was, can be brought within no rule that will take in every man, only so often as God shall afford them real opportunities, of which some have ten times as many, within the compass of one year, as some others have.
How often men should fast upon the loss, and for the recovery of such a city as London was, can be brought within no Rule that will take in every man, only so often as God shall afford them real opportunities, of which Some have ten times as many, within the compass of one year, as Some Others have.
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For God is nigh to all that call upon him in truth, in all things that they call upon him for, Deut. 4.7. What better or more sutable examples of praying and fasting, and of the good success thereof in such a case as that of our City, I say what better examples can we desire than are afforded us in those two famous men, viz. Ezra and Nehemiah, Ezra 8.21. Then I proclaimed a fast that we might afflict our selves before our God, to seek of him a right way for us.
For God is High to all that call upon him in truth, in all things that they call upon him for, Deuteronomy 4.7. What better or more suitable Examples of praying and fasting, and of the good success thereof in such a case as that of our city, I say what better Examples can we desire than Are afforded us in those two famous men, viz. Ezra and Nehemiah, Ezra 8.21. Then I proclaimed a fast that we might afflict our selves before our God, to seek of him a right Way for us.
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and he was intreated of us. Se also Nehemiah 1.4. And when I heard these words I sat down and mourned certain daies, and fasted and prayed before the God of Heaven, viz. when he heard that the wall of Jerusalem was broken down and the gates thereof burnt with fire, v. 3. The thing he prayed for, was that he might find favour in the Kings eyes;
and he was entreated of us. See also Nehemiah 1.4. And when I herd these words I sat down and mourned certain days, and fasted and prayed before the God of Heaven, viz. when he herd that the wall of Jerusalem was broken down and the gates thereof burned with fire, v. 3. The thing he prayed for, was that he might find favour in the Kings eyes;
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Now I wish that upon all that I have said, the resolution of men may be to keep that Anniversary fast, which the Magistrate hath appointed for the City, in the most solemn way that can be;
Now I wish that upon all that I have said, the resolution of men may be to keep that Anniversary fast, which the Magistrate hath appointed for the city, in the most solemn Way that can be;
and over and above that, to keep as many more such dayes in private (though in publick they cannot, without publick leave) as they shall have opportunity to do.
and over and above that, to keep as many more such days in private (though in public they cannot, without public leave) as they shall have opportunity to do.
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For as Israel prevailed against Amaleck as much by Moses lifting up his hands, viz. in prayer as by the peoples brandishing their swords in war, Exod. 17.11.
For as Israel prevailed against Amalek as much by Moses lifting up his hands, viz. in prayer as by the peoples brandishing their swords in war, Exod 17.11.
(for when he let down his hand Amaleck prevailed) so it is a real truth (how few soever do believe it) that those who are builders, in the common acceptation of that word, viz. Carpenters, Bricklayers and other artificers, do not more truly contribute to the building of such a City as London is (in which religion,
(for when he let down his hand Amalek prevailed) so it is a real truth (how few soever do believe it) that those who Are Builders, in the Common acceptation of that word, viz. Carpenters, Bricklayers and other artificers, do not more truly contribute to the building of such a city as London is (in which Religion,
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as having been long known and professed there, doth claim a great interest) than they do, who with tender regard to its recovery, do earnestly apply themselves to prayer, and fasting.
as having been long known and professed there, does claim a great Interest) than they do, who with tender regard to its recovery, do earnestly apply themselves to prayer, and fasting.
The bridegroom of England (as in a civil sense I may call London ) though in a spiritual sense Christ himself likewise is so called) being taken away, fasting is now in season,
The bridegroom of England (as in a civil sense I may call London) though in a spiritual sense christ himself likewise is so called) being taken away, fasting is now in season,
INtending to treat of all the helps we can think upon, as for the rebuilding of London, that of good Prophets, who in former ages have been very serviceable,
INtending to Treat of all the helps we can think upon, as for the rebuilding of London, that of good prophets, who in former ages have been very serviceable,
and doctrine, that I verily think that the interest of ten such prophets as he, were enough to build such a City as London, if all England could but afford men and monies, wherewithall to do it.
and Doctrine, that I verily think that the Interest of ten such Prophets as he, were enough to built such a city as London, if all England could but afford men and moneys, wherewithal to do it.
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or in appearance, at leastwise, where at leastwise it is not thought to be; it is, as it were natural to men to withold from such persons that veneration,
or in appearance, At leastwise, where At leastwise it is not Thought to be; it is, as it were natural to men to withhold from such Persons that veneration,
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Herod was no less than a Prince, John but a mean man (to see too) The same John had his raiment of Camels haire and a leathern girdle about his loins, Mat. 3.4.
Herod was no less than a Prince, John but a mean man (to see too) The same John had his raiment of Camels hair and a leathern girdle about his loins, Mathew 3.4.
Yet, for that he was a just, and a holy man, Herod feared him, who doubtless would not have feared a loose, unholy prophet (one that he had known to be such) no not in all his pontificalibus, if for the gravity, majesty and glory of his habit, he had outvied the most reverend Pope.
Yet, for that he was a just, and a holy man, Herod feared him, who doubtless would not have feared a lose, unholy Prophet (one that he had known to be such) no not in all his pontificalibus, if for the gravity, majesty and glory of his habit, he had outvied the most reverend Pope.
as was Haggai and Zechariah (or those that are generally esteemed and reputed such.) For otherwise it is little service that can be done for Princes, by those that serve them in the capacity of Ministers,
as was Chaggai and Zechariah (or those that Are generally esteemed and reputed such.) For otherwise it is little service that can be done for Princes, by those that serve them in the capacity of Ministers,
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or Prophets, unless those prophets of theirs are generally in request as good and holy men, whose lips the people are willing should preserve knowledg for them,
or prophets, unless those Prophets of theirs Are generally in request as good and holy men, whose lips the people Are willing should preserve knowledge for them,
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whether he have a City to build, or any other great design to carry on. The hands of Moses had flagged, and so Amaleck prevailed, if Aaron, Exod. 17.12. had not held them up, and what is Aaron called but the Saint of the Lord.
whither he have a city to built, or any other great Design to carry on. The hands of Moses had flagged, and so Amalek prevailed, if Aaron, Exod 17.12. had not held them up, and what is Aaron called but the Saint of the Lord.
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They must be Aarons, or such as he in point of repute) viz. Saints who shall be found able to bear up the hand of Moses whilst he is conflicting with Amaleck. I mean with any great opposition, or difficulty;
They must be Aaron's, or such as he in point of repute) viz. Saints who shall be found able to bear up the hand of Moses while he is conflicting with Amalek. I mean with any great opposition, or difficulty;
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as was said of Elijah. They that have a great interest of their own, they, and they only, can make a considerable interest for others also, if obliged thereunto.
as was said of Elijah. They that have a great Interest of their own, they, and they only, can make a considerable Interest for Others also, if obliged thereunto.
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and that ubi mali nemo pejus, is most applicable to them, that if they have an ill resentment of things, none can do worse things than they, nor yet so bad: to that objection, I reply.
and that ubi mali nemo Worse, is most applicable to them, that if they have an ill resentment of things, none can do Worse things than they, nor yet so bad: to that objection, I reply.
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and to be sure they will never hurt their friends, who are taught of God to love their very enemies, they will never render evil for good, who make conscience of rendring good for evil.
and to be sure they will never hurt their Friends, who Are taught of God to love their very enemies, they will never render evil for good, who make conscience of rendering good for evil.
and the incouraging of those labours, (as well as a curse to wait upon the contrary) And if the blessing of God will not help to build the City, I know not what will.
and the encouraging of those labours, (as well as a curse to wait upon the contrary) And if the blessing of God will not help to built the city, I know not what will.
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but in three months time he saw that he was worse scared than hurt, v. 11. It was told King David saying, the Lord hath blessed the house of Obed-Edom,
but in three months time he saw that he was Worse scared than hurt, v. 11. It was told King David saying, the Lord hath blessed the house of Obed-Edom,
Who gave Jacob for a spoil, and Israel to the robber: did not the Lord? Isa. 42.24. Is there any evil in the City and the Lord hath not done it? Amos 3.6. That passage Isa. 26.11. sheweth us that God cannot indure to be overlooked when he smiteth.
Who gave Jacob for a spoil, and Israel to the robber: did not the Lord? Isaiah 42.24. Is there any evil in the city and the Lord hath not done it? Amos 3.6. That passage Isaiah 26.11. shows us that God cannot endure to be overlooked when he smites.
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That we may be duly affected with the burning of the City, there are several things to be taken notice of, besides that which I have suggested in the first place, viz. that God did it.
That we may be duly affected with the burning of the city, there Are several things to be taken notice of, beside that which I have suggested in the First place, viz. that God did it.
Now that such a God, should burn such a City, a God slow to anger, gracious, merciful, long suffering, abundant in goodness, I say that such a God, should burn so antient,
Now that such a God, should burn such a city, a God slow to anger, gracious, merciful, long suffering, abundant in Goodness, I say that such a God, should burn so ancient,
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I knew a good gentlewoman, who beholding the flames of London (by which she lost not one pounds worth of her estate, did thereby receive so great an impression of the wrath of God against he City, (as her self told me) that she presently fell into a languishing distemper (though before of a healthful, chearful constitution) and in despight of all the remedies which her loving husband, one of the most eminent Physicians in England, could supply her withall (which the bills I have seen have assured me to have been as effectual as could be used) she out-ran her husband to the grave, whose many infirmities made it probable he would have arrived there many years before her.
I knew a good gentlewoman, who beholding the flames of London (by which she lost not one pounds worth of her estate, did thereby receive so great an impression of the wrath of God against he city, (as her self told me) that she presently fell into a languishing distemper (though before of a healthful, cheerful constitution) and in despite of all the remedies which her loving husband, one of the most eminent Physicians in England, could supply her withal (which the bills I have seen have assured me to have been as effectual as could be used) she outran her husband to the grave, whose many infirmities made it probable he would have arrived there many Years before her.
There is never anger on Gods part, but there is provocation on ours, and provocation proportionable to that anger, Ps. 107.17. Fools because of their transgression and because of their iniquity are afflicted.
There is never anger on God's part, but there is provocation on ours, and provocation proportionable to that anger, Ps. 107.17. Fools Because of their Transgression and Because of their iniquity Are afflicted.
If we can slight their anger who will be angry for nothing, and they know not why themselves? to be sure his anger is not to be slighted, who is never displeased but there is a just cause,
If we can slight their anger who will be angry for nothing, and they know not why themselves? to be sure his anger is not to be slighted, who is never displeased but there is a just cause,
because it did betoken the displeasure he had against him. David doth not deprecate chastisement, but anger. Ps. 6.1. Rebuke me not in thine anger, chasten me not in thy hot displeasure, and it is said Be ye afraid of the sword for wrath bringeth the punishment of the sword, Job. 19.29. as if the wrath of God were the very edge of the sword, but for which we should have no cause to fear it.
Because it did betoken the displeasure he had against him. David does not deprecate chastisement, but anger. Ps. 6.1. Rebuke me not in thine anger, chasten me not in thy hight displeasure, and it is said Be you afraid of the sword for wrath brings the punishment of the sword, Job. 19.29. as if the wrath of God were the very edge of the sword, but for which we should have no cause to Fear it.
God is known by the judgments which he executeth, Ps. 9.16. and Rom. 1. it is said, The wrath of God is revealed from Heaven against all ungodliness of men.
God is known by the Judgments which he Executeth, Ps. 9.16. and Rom. 1. it is said, The wrath of God is revealed from Heaven against all ungodliness of men.
Some it may be can cry not guilty, in their own persons, as to several of them saying as he, I thank thee O God I am not so nor so, viz. no Idolater, no Adulterer, &c. but who can wash his,
some it may be can cry not guilty, in their own Persons, as to several of them saying as he, I thank thee Oh God I am not so nor so, viz. no Idolater, no Adulterer, etc. but who can wash his,
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As the Prophet Oded said to the men of Israel, who dealt severely with their brethren of Judah, whom God for their sins had delivered into their hands, 〈 ◊ 〉 Chron. 28.10. And now ye purpose to keep under the ••••dren of Judah, and of Jerusalem, for bondmen ••d bondwomen to you:
As the Prophet Oded said to the men of Israel, who dealt severely with their brothers of Judah, whom God for their Sins had Delivered into their hands, 〈 ◊ 〉 Chronicles 28.10. And now you purpose to keep under the ••••dren of Judah, and of Jerusalem, for bondmen ••d bondwomen to you:
but are there not with you, 〈 ◊ 〉 with you sins against the Lord your God? so say I 〈 ◊ 〉 any that shall think themselves so righteous as ••t they need no repentance:
but Are there not with you, 〈 ◊ 〉 with you Sins against the Lord your God? so say I 〈 ◊ 〉 any that shall think themselves so righteous as ••t they need no Repentance:
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Let us then in the first place bewail our own sins, 〈 ◊ 〉 David did (that man after Gods own heart) say•ng as he, Ps. 38.18. I will declare mine iniquity, I •ill be sorry for my sin, and doing as he, Ps. 6.6.
Let us then in the First place bewail our own Sins, 〈 ◊ 〉 David did (that man After God's own heart) say•ng as he, Ps. 38.18. I will declare mine iniquity, I •ill be sorry for my since, and doing as he, Ps. 6.6.
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And as for David he tells us that he beheld the transgress•rs, and was grieved, and in Ps. 119.136. he saith, Rivers of waters run down mine eyes, because they keep not thy law.
And as for David he tells us that he beheld the transgress•rs, and was grieved, and in Ps. 119.136. he Says, rivers of waters run down mine eyes, Because they keep not thy law.
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Thus Ezra mourned for the sin of the people in marrying Cananitish wives, Ezra. 9.1. (though he had done no such thing himself.) And thus Nehemiah bewailed the sins of all sorts of men, Nehemiah 9.33.
Thus Ezra mourned for the since of the people in marrying Canaanite wives, Ezra. 9.1. (though he had done no such thing himself.) And thus Nehemiah bewailed the Sins of all sorts of men, Nehemiah 9.33.
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and frowns, but it is most of all, to be troubled for his faults, unless it be more than that, to be troubled even for the faults of others, which shall never be laid to his charge.
and frowns, but it is most of all, to be troubled for his Faults, unless it be more than that, to be troubled even for the Faults of Others, which shall never be laid to his charge.
But the question is, how the doing of this would help to build our City? Now to that I answer, that our City (blessed be God is in a fair way to be built, if our sins hinder not:
But the question is, how the doing of this would help to built our city? Now to that I answer, that our city (blessed be God is in a fair Way to be built, if our Sins hinder not:
like that bloud which was sprinkled upon the posts of the Israelites, that their doors might be passed over, and the destroying Angel not come into their houses, Exod. 12.23.
like that blood which was sprinkled upon the posts of the Israelites, that their doors might be passed over, and the destroying Angel not come into their houses, Exod 12.23.
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when fire •ame down upon the Zodomites, where in 1 Pet. 2.9. ••e Apostle inferreth, The Lord knows how to deliver 〈 ◊ 〉 godly, viz. from those flames and calamities, ••ich destroy others.
when fire •ame down upon the Zodomites, where in 1 Pet. 2.9. ••e Apostle infers, The Lord knows how to deliver 〈 ◊ 〉 godly, viz. from those flames and calamities, ••ich destroy Others.
Though the houses of wicked •en, like these in Sodom, should suffer the vengeance •eternal fire, that is, be condemned by God, al•ays to lye in the dust (which yet is more distinction •an God doth ordinarily make in this world) yet doubt not but such as mourn in Zion, shall have •ave to build the wast places,
Though the houses of wicked •en, like these in Sodom, should suffer the vengeance •eternal fire, that is, be condemned by God, al•ays to lie in the dust (which yet is more distinction •an God does ordinarily make in this world) yet doubt not but such as mourn in Zion, shall have •ave to built the wast places,
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and so ••ttle perfected, that some may be apt to think of •at, as of the Philosopher stone, (which for so ••ny ages hath baffled the most ingenious chymists) that there is no such thing attainable.
and so ••ttle perfected, that Some may be apt to think of •at, as of the Philosopher stone, (which for so ••ny ages hath baffled the most ingenious Chemists) that there is no such thing attainable.
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some reformation there may be o• all things or kinds of things that are amiss, all o• a compleat reformation, can hardly be expected in this life, of any one thing,
Some Reformation there may be o• all things or Kinds of things that Are amiss, all o• a complete Reformation, can hardly be expected in this life, of any one thing,
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Ex. gr. if a man be born blind, or deaf, &c. But he would no• have us to think, that none of all those things tha• are amiss in the world can be rectified, or reformed.
Ex. Great. if a man be born blind, or deaf, etc. But he would no• have us to think, that none of all those things tha• Are amiss in the world can be rectified, or reformed.
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or state, that is not as it should be, or that would be better otherwise. For they that live by that principle, shall be always, and in all times, restless,
or state, that is not as it should be, or that would be better otherwise. For they that live by that principle, shall be always, and in all times, restless,
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But on the other hand, it is as certain that there are many wilful miscarriages, and presumptuous iniquities in the world, which men might avoid, as well as unavoidable infirmities.
But on the other hand, it is as certain that there Are many wilful miscarriages, and presumptuous iniquities in the world, which men might avoid, as well as unavoidable infirmities.
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So much David intimates, when he saith, keep back thy servant from •esumptuous sins, Many things are left unreformed, not because men cannot reform them,
So much David intimates, when he Says, keep back thy servant from •esumptuous Sins, Many things Are left unreformed, not Because men cannot reform them,
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and because they love darkness better than light, and evil more than that which is good. Rom. 1.32. Who knowing the judgment of God, that they which commit such things are worthy of death, not only 〈 ◊ 〉 the same but have pleasure in those that do them.
and Because they love darkness better than Light, and evil more than that which is good. Rom. 1.32. Who knowing the judgement of God, that they which commit such things Are worthy of death, not only 〈 ◊ 〉 the same but have pleasure in those that do them.
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or make it unintelligible, but with the greater Errata's that are committed, even so great, that it is hard to be understood whether they that do such things have any thing of Christianity, besides the name, and profession.
or make it unintelligible, but with the greater Errata's that Are committed, even so great, that it is hard to be understood whither they that do such things have any thing of Christianity, beside the name, and profession.
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As for the persons concerned in reforming, they are as many as are concerned in the rebuilding of London, (for therein is its rebuilding concerned) or as many of them,
As for the Persons concerned in reforming, they Are as many as Are concerned in the rebuilding of London, (for therein is its rebuilding concerned) or as many of them,
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But first of all, if men declare their sins like Sodom, if they publish them in the face of the Sun (as did Absalom ) if they swear and curse, in all companies,
But First of all, if men declare their Sins like Sodom, if they publish them in the face of the Sun (as did Absalom) if they swear and curse, in all companies,
if they that be drunk, will be drunk in the day time, and reel along the streets ( as if they had eaten shame and drank after it, as our proverb is.) If Atheists will speak blasphemously of God & Christ, scornfully of Scriptures, contemptuously of all religion,
if they that be drunk, will be drunk in the day time, and reel along the streets (as if they had eaten shame and drank After it, as our proverb is.) If Atheists will speak blasphemously of God & christ, scornfully of Scriptures, contemptuously of all Religion,
or as men might do that were recti in curia, I say when sins, yea the worst of sins, shall in that fashion, stare all Law and authority in the face, it is high time to reform.
or as men might do that were recti in curia, I say when Sins, yea the worst of Sins, shall in that fashion, stare all Law and Authority in the face, it is high time to reform.
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and sins to become the hidden works of darkness (as they are called) the adulterer to seek the twilight, and to act si non tastè tamen cautè, cautiously,
and Sins to become the hidden works of darkness (as they Are called) the adulterer to seek the twilight, and to act si non tastè tamen cautè, cautiously,
if not chastly, I say, if laws cannot confine sin to those regions of darkness, to which it belongs, without some speedy reformation, Laws will be out of countenance,
if not chastely, I say, if laws cannot confine since to those regions of darkness, to which it belongs, without Some speedy Reformation, Laws will be out of countenance,
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and whoredom will challenge rewards, whilst sobriety, and chastity shall be exposed to punishments, and as the Prophet complained, Mal. 3.15. Now we call the prond happy, yea they that work wickedness are set up, yea they that tempt God are even delivered.
and whoredom will challenge rewards, while sobriety, and chastity shall be exposed to punishments, and as the Prophet complained, Malachi 3.15. Now we call the prond happy, yea they that work wickedness Are Set up, yea they that tempt God Are even Delivered.
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yet not the visibleness of it, whereby it spreads exceedingly, flows in like a Torrent that hath broken down all its banks and bounds, bids defiance to all vertue and goodness,
yet not the visibleness of it, whereby it spreads exceedingly, flows in like a Torrent that hath broken down all its banks and bounds, bids defiance to all virtue and Goodness,
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for Tamar intending to prostitute her self to Judah put on her vail; and it is said. Gen. 38.21. When Judah faw her, he thought her to be a Harlot, because she had covered her face.
for Tamar intending to prostitute her self to Judah put on her Vail; and it is said. Gen. 38.21. When Judah favu her, he Thought her to be a Harlot, Because she had covered her face.
give them an inch of that, and they will take an Ell. I shall here mention but two things (though it is like there are more) which have been complained of as great irritamenta malorum, great provocations to sin.
give them an inch of that, and they will take an Ell. I shall Here mention but two things (though it is like there Are more) which have been complained of as great irritamenta malorum, great provocations to since.
The first is filthy foolish Balads, read and sung up and down, whereby (it is said) the meanest and younger sort of people, who cannot go to the price of any higher entertainments, have their minds extremely vitiated and corrupted;
The First is filthy foolish Ballads, read and sung up and down, whereby (it is said) the Meanest and younger sort of people, who cannot go to the price of any higher entertainments, have their minds extremely vitiated and corrupted;
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those obscene Sonnets, being, as it were, short Catechismes of wickedness, whereby children are trained up in the way, in which they should not go, and elder persons confirmed therein.
those obscene Sonnets, being, as it were, short Catechisms of wickedness, whereby children Are trained up in the Way, in which they should not go, and elder Persons confirmed therein.
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or otherwise profane passages, whereby (it is observed) that persons of a higher quality than those Catechumeni of the Devils, who receive their instruction from Balads that are sung to them free-cost,
or otherwise profane passages, whereby (it is observed) that Persons of a higher quality than those Catechumen of the Devils, who receive their instruction from Ballads that Are sung to them free-cost,
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The Ancients were so sensible of the great mischief that did accrew by Plays stuffed with wantonness and impiety, that (as Bishop Ushen hath observed) they have inserted a passage against them in the Baptismal Vow, viz. that we should renounce the pomps of the world:
The Ancients were so sensible of the great mischief that did accrue by Plays stuffed with wantonness and impiety, that (as Bishop Ushen hath observed) they have inserted a passage against them in the Baptismal Voelli, viz. that we should renounce the pomps of the world:
Now NONLATINALPHABET (said he) did of old signifie Stage-Plays, which having been found (as they were mannaged) exceedingly to corrupt the hear's and lives of men and women, they laid an ingagement upon children at their Baptisme, to shun and avoid them.
Now (said he) did of old signify Stageplays, which having been found (as they were managed) exceedingly to corrupt the hear's and lives of men and women, they laid an engagement upon children At their Baptism, to shun and avoid them.
Those blind Sampsons that are fit for nothing but to grind in a Mill, to turn round and round, where they cannot go out of their way (blind I call them from their gross ignorance, Sampsons from their great strength (yet not such as Sampsons was) but such as the Prophet denounceth a woe against, Isa. 5.22. Woe unto them that are mighty to drink Wine, and men of strength to mingle strong drink.
Those blind Sampsons that Are fit for nothing but to grind in a Mill, to turn round and round, where they cannot go out of their Way (blind I call them from their gross ignorance, Sampsons from their great strength (yet not such as Sampsons was) but such as the Prophet Denounceth a woe against, Isaiah 5.22. Woe unto them that Are mighty to drink Wine, and men of strength to mingle strong drink.
It hath been observed of the Papacy, that if the good and mortified lives of some few of their Clergy, had not made some amends for the great pride and luxury of the rest of them, that Religion had never been able to stand to this day,
It hath been observed of the Papacy, that if the good and mortified lives of Some few of their Clergy, had not made Some amends for the great pride and luxury of the rest of them, that Religion had never been able to stand to this day,
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and its covering the Land as waters cover the Sea, I only say if it be so (for I will leave it to others to judge what is of absolute necessity to preserve the peace and safety of Church and State) we may be sure that God is provoked thereby,
and its covering the Land as waters cover the Sea, I only say if it be so (for I will leave it to Others to judge what is of absolute necessity to preserve the peace and safety of Church and State) we may be sure that God is provoked thereby,
When the Jews obstructed the Salvation of the Gentiles, they are said thereby to have filled up their sins, and that wrath came upon them to the uttermost, 1 Thes. 2.16. I am loth to proceed in rehearsing what I think were necessary to reform, and shall therefore chuse to say no more but this:
When the jews obstructed the Salvation of the Gentiles, they Are said thereby to have filled up their Sins, and that wrath Come upon them to the uttermost, 1 Thebes 2.16. I am loath to proceed in rehearsing what I think were necessary to reform, and shall Therefore choose to say no more but this:
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I say, let them reform but so much, (which is also certainly within the verge of their power, though there may be difficulty in it) and when they have so done, that both London, England, and all the three Kingdomes, will reap the happy fruits of it, I make no question.
I say, let them reform but so much, (which is also Certainly within the verge of their power, though there may be difficulty in it) and when they have so done, that both London, England, and all the three Kingdoms, will reap the happy fruits of it, I make no question.
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And now that I have bespoken a Reformation, of what is not disputably, but manifestly amiss, that God may bless us in our great design of rebuilding London, it may be expected, I should express whom I would have to be the Reformers.
And now that I have bespoken a Reformation, of what is not disputable, but manifestly amiss, that God may bless us in our great Design of rebuilding London, it may be expected, I should express whom I would have to be the Reformers.
As our Saviour replied, Luke 12.14. Who made me a Judge, or a divider of you? So may I say to the people, who made them Judges? or who hath authorized them to be Reformers? If those waters use to overflow their banks, instead of making the Land fruitful, (as Nilus did Egypt ) they will drown and swallow up all:
As our Saviour replied, Lycia 12.14. Who made me a Judge, or a divider of you? So may I say to the people, who made them Judges? or who hath authorized them to be Reformers? If those waters use to overflow their banks, instead of making the Land fruitful, (as Nilus did Egypt) they will drown and swallow up all:
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The Law saith, a mischief ought to be endured, rather than an inconvenience: Now for the common people to have a power of judging and determining what is amiss,
The Law Says, a mischief ought to be endured, rather than an inconvenience: Now for the Common people to have a power of judging and determining what is amiss,
and implore the redress of them, so far as to their wisdom shall seem fit (beseeching God to incline their hearts thereunto) but that is all they can do.
and implore the redress of them, so Far as to their Wisdom shall seem fit (beseeching God to incline their hearts thereunto) but that is all they can do.
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There is no hurt in seeking a Reformation of what is manifestly evil, but only in seeking it from the peoples hands, from whom it is not to be sought, but only from the Magistrate.
There is no hurt in seeking a Reformation of what is manifestly evil, but only in seeking it from the peoples hands, from whom it is not to be sought, but only from the Magistrate.
Could we whisper in the ears of Magistrates, (which we have not opportunity to do) what we suppose doth need their reforming hand, by my consent the people should never hear of it, their Errata's should be mended (if it were possible) before the people did ever so much as know of them,
Could we whisper in the ears of Magistrates, (which we have not opportunity to do) what we suppose does need their reforming hand, by my consent the people should never hear of it, their Errata's should be mended (if it were possible) before the people did ever so much as know of them,
and do ordinarily complain of, though not where they should, viz. to them that can afford them relief, to whom this Treatise directeth all its complaints, (if there be any in it) as to them by whom it is most fit they should be heard.
and do ordinarily complain of, though not where they should, viz. to them that can afford them relief, to whom this Treatise directeth all its complaints, (if there be any in it) as to them by whom it is most fit they should be herd.
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There are not better Laws in the World, than many, if not most of ours in England, as for the curbing and restraining most kinds of vices, drunkenness, swearing, whoredom, &c. but yet alas they abound,
There Are not better Laws in the World, than many, if not most of ours in England, as for the curbing and restraining most Kinds of vices, Drunkenness, swearing, whoredom, etc. but yet alas they abound,
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as in the former, a reformation by it. I am sure that Decree of Darius, Dan. 6.17. That whosoever shall ask a Petition of any God or Man for thirty daies, save of the King, shall be cast into the Den of Lyons, was a sinful Law;
as in the former, a Reformation by it. I am sure that decree of Darius, Dan. 6.17. That whosoever shall ask a Petition of any God or Man for thirty days, save of the King, shall be cast into the Den of Lyons, was a sinful Law;
Magistrates are not infallible, in Cathedra, or in the Seat of Judgment; (as the Pope pretends himself to be in St. Peters Chair) nor do Protestant Magistrates pretend, that they who sit in Moses his Chair,
Magistrates Are not infallible, in Cathedra, or in the Seat of Judgement; (as the Pope pretends himself to be in Saint Peter's Chair) nor doe Protestant Magistrates pretend, that they who fit in Moses his Chair,
I confess that private men ought to be very tender of speaking evil of the Law, and judging the Law: To allude to James 4.11. yet Laws may have their faults as well as men, and when they have so, there are but two remedies I can think of;
I confess that private men ought to be very tender of speaking evil of the Law, and judging the Law: To allude to James 4.11. yet Laws may have their Faults as well as men, and when they have so, there Are but two remedies I can think of;
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But for fear of tediousness, I would press hard for that kind of Reformation for which we need not be beholden to any man but our selves, viz. personal and domestical Reformation;
But for Fear of tediousness, I would press hard for that kind of Reformation for which we need not be beholden to any man but our selves, viz. personal and domestical Reformation;
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Some things we have shewed, may be reformed by those to whom the making of Laws doth appertain, (and by them only,) others by them to whom it belongeth to put Laws in execution,
some things we have showed, may be reformed by those to whom the making of Laws does appertain, (and by them only,) Others by them to whom it belongeth to put Laws in execution,
Pilate did well to answer, what I have written I have written, John 19.22. (meaning he would not recede from it) because he had written as became him, viz. Jesus of Nazareth King of the Jews (for so he was) but in case the inscription which they would have had him to alter, had not been true,
Pilate did well to answer, what I have written I have written, John 19.22. (meaning he would not recede from it) Because he had written as became him, viz. jesus of Nazareth King of the jews (for so he was) but in case the inscription which they would have had him to altar, had not been true,
when we have injur'd him? Are we better than David and Solomon, and all other great and good Kings, whose repentance is in the scripture recorded to all future ages? Is that repentance below us, which was not below them? As some do glory in their shame,
when we have injured him? are we better than David and Solomon, and all other great and good Kings, whose Repentance is in the scripture recorded to all future ages? Is that Repentance below us, which was not below them? As Some do glory in their shame,
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so others seem to be ashamed of their glory, I mean of that which would be so, viz. the manifestation of hearty repentance, which is the best thing next to innocency.
so Others seem to be ashamed of their glory, I mean of that which would be so, viz. the manifestation of hearty Repentance, which is the best thing next to innocency.
How conducing a thorough reformation of what is manifestly, and confessedly amiss, would be to the rebuilding of our City, were easy to inform our selves from many texts of scripture;
How conducing a thorough Reformation of what is manifestly, and confessedly amiss, would be to the rebuilding of our city, were easy to inform our selves from many texts of scripture;
than did Ezra & Nehemiah? and they two were great reformers, in their time, Ezra 10. Nehem. chap. 5. and chap. 13. How did Nehemiah bestir himself to reform the officers of the house of God,
than did Ezra & Nehemiah? and they two were great reformers, in their time, Ezra 10. Nehemiah chap. 5. and chap. 13. How did Nehemiah Bestir himself to reform the Officers of the house of God,
and he prospered whithersoever he went forth. See a promise to the case in hand, 2 Chron. 7.14. If my people shall turn from their wicked ways (and what is that but reforming?) I will forgive their sin and will heal their land.
and he prospered whithersoever he went forth. See a promise to the case in hand, 2 Chronicles 7.14. If my people shall turn from their wicked ways (and what is that but reforming?) I will forgive their since and will heal their land.
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DISCOURSE XXXVI. That it might expedite the building of London if all its former inhabitants, were considerably incouraged, to replant themselves within the walls.
DISCOURSE XXXVI. That it might expedite the building of London if all its former inhabitants, were considerably encouraged, to replant themselves within the walls.
I Doubt, that fire which brake down many other walls, will its self prove a wall of partition, (that will never be broken down) between many Citizens, who formerly dwelt together, I mean within the verg, and compass of the City:
I Doubt, that fire which brake down many other walls, will its self prove a wall of partition, (that will never be broken down) between many Citizens, who formerly dwelled together, I mean within the Virgil, and compass of the city:
But should the number of those that shall so do be very great, what was said of Ru•en might be applied to London upon the same accompt, for the divisions of Reuben Judg 5.15. (and so of London ) great thoughts of heart. The Reubenites there dwelling on the other side Jordan (as Moses had agreed they should,
But should the number of those that shall so do be very great, what was said of Ru•en might be applied to London upon the same account, for the divisions of Reuben Judge 5.15. (and so of London) great thoughts of heart. The Reubenites there Dwelling on the other side Jordan (as Moses had agreed they should,
so soon as they had conducted their brethren into the land of Canaan ) which they promised to do) and seen them quietly possessed of their inheritance) I say their going to live on the other side of Jordan, and not on the same side with their brethren, made that division,
so soon as they had conducted their brothers into the land of Canaan) which they promised to do) and seen them quietly possessed of their inheritance) I say their going to live on the other side of Jordan, and not on the same side with their brothers, made that division,
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Nevertheless, justly Londoners cannot be compelled to plant within the walls again, neither may they be so threatned as were the Merchants and sellers of ware who lodged without Jerusalem, to whom Nehemiah said, Why lodg ye about the wall? if ye do so again I will lay hands on you, Nehem. 13.21. (I say it were harsh to compel them against their interest, to replant themselves within the walls,
Nevertheless, justly Londoners cannot be compelled to plant within the walls again, neither may they be so threatened as were the Merchant's and sellers of ware who lodged without Jerusalem, to whom Nehemiah said, Why lodge you about the wall? if you do so again I will lay hands on you, Nehemiah 13.21. (I say it were harsh to compel them against their Interest, to replant themselves within the walls,
It is one of the false measures the world hath been deceived by, and hath done a great deal of mischief, viz. that some men have thoughts there was no medium to be used, between rewarding, and punishing;
It is one of the false measures the world hath been deceived by, and hath done a great deal of mischief, viz. that Some men have thoughts there was no medium to be used, between rewarding, and punishing;
If the Romans did confer a reward upon every man that was the Father of so many Children, it did not follow that he whose loins had not been so fruitful, ought therefore to have been punished,
If the Romans did confer a reward upon every man that was the Father of so many Children, it did not follow that he whose loins had not been so fruitful, ought Therefore to have been punished,
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A double guard, viz. one in the van, by incouragements, to them that shall do such things, another in the rear, by inflictions upon them that shall not do them, is more than the nature of some things will bear,
A double guard, viz. one in the van, by encouragements, to them that shall do such things, Another in the rear, by inflictions upon them that shall not do them, is more than the nature of Some things will bear,
sure I am that persons invested with supream authority, do seldom want rewards, and priviledges, to bestow upon them whose designs they have a mind to incourage,
sure I am that Persons invested with supreme Authority, do seldom want rewards, and privileges, to bestow upon them whose designs they have a mind to encourage,
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When the Jews went back to their own land, many of them were unwilling to dwell in Jerusalem, fearing (as is supposed) least the City should be besieged again,
When the jews went back to their own land, many of them were unwilling to dwell in Jerusalem, fearing (as is supposed) lest the city should be besieged again,
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and brought to great streights, Nehem. 7.4. Now the City was larg, and great, but the people were few therein, and the houses were not builded: what course was taken to rectifie that (for it might not be suffered that Jerusalem should be but slenderly inhabited) we read, Nehem. 11.1.
and brought to great straights, Nehemiah 7.4. Now the city was large, and great, but the people were few therein, and the houses were not built: what course was taken to rectify that (for it might not be suffered that Jerusalem should be but slenderly inhabited) we read, Nehemiah 11.1.
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WE seek another City, a new London, we ask it of God; (who must build the City if ever it be built;) but as we hope to speed, we must look to our ends in asking it, James 4.3. Ye ask and receive not, because ye ask amiss, that you may consume it upon your lusts.
WE seek Another city, a new London, we ask it of God; (who must built the city if ever it be built;) but as we hope to speed, we must look to our ends in asking it, James 4.3. You ask and receive not, Because you ask amiss, that you may consume it upon your Lustiest.
as what is better than prayer and fasting? yet done for such an end as Ahab did it, viz. to take away the life of Naboth, what could be more abominable? If the plowing of the wicked be sin, as it is said, Prov. 21.4. then the building of London may be so too, such, and so bad as the ends of some men may be in the doing of it;
as what is better than prayer and fasting? yet done for such an end as Ahab did it, viz. to take away the life of Naboth, what could be more abominable? If the plowing of the wicked be since, as it is said, Curae 21.4. then the building of London may be so too, such, and so bad as the ends of Some men may be in the doing of it;
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when they attempted to rebuild Jerusalem, saying, Nehem. 2.19. What is this ye do? will ye rebel against the King? I dare say they mean nothing less;
when they attempted to rebuild Jerusalem, saying, Nehemiah 2.19. What is this you do? will you rebel against the King? I Dare say they mean nothing less;
and for the honor of my Majesty? That is no good end (ultimate end I mean) as appeareth by what befell Nebuchadnezzar v. 3. Whilst the word was in the Kings mouth, there fell a voice from heaven, saying, O King Nebuchadnezzar, the Kingdom is departed from thee.
and for the honour of my Majesty? That is no good end (ultimate end I mean) as appears by what befell Nebuchadnezzar v. 3. While the word was in the Kings Mouth, there fell a voice from heaven, saying, Oh King Nebuchadnezzar, the Kingdom is departed from thee.
for a higher end than either of them ought to be aimed at in our most inferiour actions, much more in so great an undertaking, witness 1 Cor. 10.31. Whether ye eat or drink, or whatsoever ye do, do all to the glory of God.
for a higher end than either of them ought to be aimed At in our most inferior actions, much more in so great an undertaking, witness 1 Cor. 10.31. Whither you eat or drink, or whatsoever you do, do all to the glory of God.
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It is the burthen of Davids Song, Psa. 107.8.15.21.31. Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men.
It is the burden of Davids Song, Psa. 107.8.15.21.31. O that men would praise the Lord for his Goodness, and for his wondered works to the children of men.
Now that is another Christian end which we should propose to our selves in pursuing the restauration of London, viz. that it may be a Fortress and Fautrix to Religion,
Now that is Another Christian end which we should propose to our selves in pursuing the restauration of London, viz. that it may be a Fortress and Fautrix to Religion,
London hath been that to Religion, that Locks and Sluces are to those parts of the Thames where the water is but low and shallow, which by lending a flush of waters to the almost exhausted channels, make way for Boats and Barges to pass, that otherwise could not.
London hath been that to Religion, that Locks and Sluices Are to those parts of the Thames where the water is but low and shallow, which by lending a flush of waters to the almost exhausted channels, make Way for Boats and Barges to pass, that otherwise could not.
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Ask Papists if the Protestant Religion would not be much more easily conquerable by them, if no City of London either were, or might be suffered to be again;
Ask Papists if the Protestant Religion would not be much more Easily conquerable by them, if no city of London either were, or might be suffered to be again;
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and whether that hath not been always held for a Maxim amongst the Sages of their Religion? one reason of it is this, The greatest strength of a Nation doth lye in that part of it, in which is far the greatest number,
and whither that hath not been always held for a Maxim among the Sages of their Religion? one reason of it is this, The greatest strength of a nation does lie in that part of it, in which is Far the greatest number,
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for vis unita fortior, the main Ocean having much more water in it than any particular River, which do all run into it, must needs have a stronger tide,
for vis unita fortior, the main Ocean having much more water in it than any particular River, which do all run into it, must needs have a Stronger tide,
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or with any others, as in reference to the rebuilding of London; I say no lower to be our ultimate and highest ends in desiring another London, than that men might be ravished with the mercy of God in restoring a City to them,
or with any Others, as in Referente to the rebuilding of London; I say no lower to be our ultimate and highest ends in desiring Another London, than that men might be ravished with the mercy of God in restoring a city to them,
and those that shall succeed them, might be not only maintained, but encouraged to maintain good works (as the phrase is, Tit. 3.8.) and be more intent upon their general,
and those that shall succeed them, might be not only maintained, but encouraged to maintain good works (as the phrase is, Tit. 3.8.) and be more intent upon their general,
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when and so often as Goliah - like Philistims shall bid defiance to it, I mean a City able with the blessing of God, to secure it self and the Nation from the violence of those that are the sworn enemies of its Religion.
when and so often as Goliath - like philistines shall bid defiance to it, I mean a city able with the blessing of God, to secure it self and the nation from the violence of those that Are the sworn enemies of its Religion.
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Now what do I promise to my self would be the fruit and issue of Londoners propounding to themselves such ends as these in building of their new City? even that he who pondereth the heart will consider it, Prov. 29.12.
Now what doe I promise to my self would be the fruit and issue of Londoners propounding to themselves such ends as these in building of their new city? even that he who pondereth the heart will Consider it, Curae 29.12.
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and he that loveth truth in the inward parts (which truth, or sincerity, consists in nothing more than in having our ultimate ends holy and good) will reward it, and bless their enterprize accordingly;
and he that loves truth in the inward parts (which truth, or sincerity, consists in nothing more than in having our ultimate ends holy and good) will reward it, and bless their enterprise accordingly;
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and for proposing to himself that good end in the asking of it? With that passage I shall conclude this Chapter, 2 Chron. 1.11, 12. And God said to Solomon, because thou hast 〈 ◊ 〉 asked riches,
and for proposing to himself that good end in the asking of it? With that passage I shall conclude this Chapter, 2 Chronicles 1.11, 12. And God said to Solomon, Because thou hast 〈 ◊ 〉 asked riches,
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DISCOURSE XXXVIII. That for all men to consider how much it will be for their honor who shall have a great hand in rebuilding the City, would promote the work.
DISCOURSE XXXVIII. That for all men to Consider how much it will be for their honour who shall have a great hand in rebuilding the city, would promote the work.
Solomon saith, A good name is better than precious oyntment, (Eccl. 7.1.) and that a good name is rather to be chosen than great riches, Prov. 22.1.
Solomon Says, A good name is better than precious ointment, (Ecclesiastes 7.1.) and that a good name is rather to be chosen than great riches, Curae 22.1.
And now I have proposed a work to men (men of wealth and estate) that will certainly praise them in the gates, viz. being very instrumental in rebuilding of the City:
And now I have proposed a work to men (men of wealth and estate) that will Certainly praise them in the gates, viz. being very instrumental in rebuilding of the city:
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To him that was born, it may be, in some poor thatched Cottage in the Country, to be the owner and builder of many goodly houses in the City, what a renown is it?
To him that was born, it may be, in Some poor thatched Cottage in the Country, to be the owner and builder of many goodly houses in the city, what a renown is it?
nay, at such a time as this, he that shall lay out a good part of a fair estate upon building the City, is like to purchase to himself the name of a Benefactor, who is one of those good men the Scripture speaks of, for whom some would even dare to die;
nay, At such a time as this, he that shall lay out a good part of a fair estate upon building the city, is like to purchase to himself the name of a Benefactor, who is one of those good men the Scripture speaks of, for whom Some would even Dare to die;
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one that hath bowels of compassion, a man of publick spirit (as others call him) a Friend and Father to his Country, &c. A builder of old wast places, a repairer of the breach,
one that hath bowels of compassion, a man of public Spirit (as Others call him) a Friend and Father to his Country, etc. A builder of old waste places, a repairer of the breach,
And thou shalt be called the Repairer, &c. One more title of honor will seem due to every man that shall imploy a great part of his estate (being considerable) in the rebuilding of London; and that is, he will go for a man of courage, a man of a gallant and an undaunted spirit;
And thou shalt be called the Repairer, etc. One more title of honour will seem due to every man that shall employ a great part of his estate (being considerable) in the rebuilding of London; and that is, he will go for a man of courage, a man of a gallant and an undaunted Spirit;
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for men will think if he had not been such, he would not have adventured to have been at so much charge in rebuilding part of a City, almost the whole whereof (but a little before) was burnt down in four daies time.
for men will think if he had not been such, he would not have adventured to have been At so much charge in rebuilding part of a city, almost the Whole whereof (but a little before) was burned down in four days time.
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for covetousness is Idolatry: ) whosoever he be that shall build a good proportion of the wast of London, for had he idolized his gold and silver, he had never exposed so much of it to the hazard of fire,
for covetousness is Idolatry:) whosoever he be that shall built a good proportion of the waste of London, for had he idolized his gold and silver, he had never exposed so much of it to the hazard of fire,
after so late and great a warning, but rather done by it as Jacob did by those Wives and children which he best loved, viz. put them in the safest place, (in the rear of his company) lest he should chance to lose them.
After so late and great a warning, but rather done by it as Jacob did by those Wives and children which he best loved, viz. put them in the Safest place, (in the rear of his company) lest he should chance to loose them.
Where these five ingredients do compound the oyntment of a mans good name, how precious and how fragrant will his memory be? a wealthy man, by his own industry,
Where these five ingredients do compound the ointment of a men good name, how precious and how fragrant will his memory be? a wealthy man, by his own industry,
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Who is not ambitious to leave such a name as this behind him? I mean who of all those that are capable of so doing, that have wherewithal, Say not that reputation,
Who is not ambitious to leave such a name as this behind him? I mean who of all those that Are capable of so doing, that have wherewithal, Say not that reputation,
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For may not the same thing be said of all the things of this world, of which Solomon pronounceth All is vanity and vexation of spirit, that is, partly so, commixed with vanity.
For may not the same thing be said of all the things of this world, of which Solomon pronounceth All is vanity and vexation of Spirit, that is, partly so, commixed with vanity.
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as when men lose Heaven, and their Souls, to gain the world, but amongst earthly things some are more eligible (and consequently less vain) than others (for of vanities the least is to be chosen) for Solomon saith A good name is rather to be chosen than great riches.
as when men loose Heaven, and their Souls, to gain the world, but among earthly things Some Are more eligible (and consequently less vain) than Others (for of vanities the least is to be chosen) for Solomon Says A good name is rather to be chosen than great riches.
But for ought you know, those houses which you now build may stand a hundred years together, (as the Royal exchange had done) and it may be a hundred to that, if the building be accordingly:
But for ought you know, those houses which you now built may stand a hundred Years together, (as the Royal exchange had done) and it may be a hundred to that, if the building be accordingly:
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and families, who in their several proportions, did help to repair Jerusalem, not omitting the name of the person, (and he a ruler too) who took upon him to repair the Dung-gate, Nehem. 3.14. But the dung-gate repaired Malchiah the son of Rechab, the ruler of part of Beth-haccerem:
and families, who in their several proportions, did help to repair Jerusalem, not omitting the name of the person, (and he a ruler too) who took upon him to repair the Dung-gate, Nehemiah 3.14. But the dung-gate repaired Malchiah the son of Rechab, the ruler of part of Beth-haccerem:
DISCOURSE XXXIX. That if the pleasure that is in Building, were understood by all men, more persons of estates would be ingaged in the reedifying of London.
DISCOURSE XXXIX. That if the pleasure that is in Building, were understood by all men, more Persons of estates would be engaged in the re-edifying of London.
and fourth time, who had certainly experimented the manifest cares, and circumstances, which attend it. In like manner, though I my self be no builder;
and fourth time, who had Certainly experimented the manifest Cares, and Circumstances, which attend it. In like manner, though I my self be no builder;
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nor ever was any such thing personally, yet do I conclude there is a great deal of pleasure in it (to them that have wherewithal) because there are so many who seem to be never well but when they are building,
nor ever was any such thing personally, yet do I conclude there is a great deal of pleasure in it (to them that have wherewithal) Because there Are so many who seem to be never well but when they Are building,
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Now what but the pleasure they find in building should make them amends for all their care and trouble, hazard and loss, which they have sustained by it, time after time? notwithstanding which, they are wedded to it, and do persevere in it.
Now what but the pleasure they find in building should make them amends for all their care and trouble, hazard and loss, which they have sustained by it, time After time? notwithstanding which, they Are wedded to it, and do persevere in it.
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For if the spirit of building fall upon others (those I mean who have not money enough to answer what they do (for a little money will not answer all things,
For if the Spirit of building fallen upon Others (those I mean who have not money enough to answer what they do (for a little money will not answer all things,
as water is to them that hath therein, in the midst of summer: yet the difficulty of it, to men under their circumstances, will torment them like fire.
as water is to them that hath therein, in the midst of summer: yet the difficulty of it, to men under their Circumstances, will torment them like fire.
But to them that have money enough and to spare, building is little else but a meer pleasure, greater than that of bathing ones self in a clear, chrystal river, in a scorching day.
But to them that have money enough and to spare, building is little Else but a mere pleasure, greater than that of bathing ones self in a clear, crystal river, in a scorching day.
As for chesse draughts, tables, cards, and dice, which prove to many as expensive (if not more) than building it self, what are they but childrens play,
As for chess draughts, tables, cards, and dice, which prove to many as expensive (if not more) than building it self, what Are they but Children's play,
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if they did but try it) I should chiefly rely upon this, viz. that it is natural to men to take delight in all improvements, that are of their own making, to see things,
if they did but try it) I should chiefly rely upon this, viz. that it is natural to men to take delight in all improvements, that Are of their own making, to see things,
as well as of their loins, ex. gr. goodly houses of their contriving, bespeaking, &c. Humane nature (as one observes) is not greatly pleased, simply,
as well as of their loins, ex. Great. goodly houses of their contriving, bespeaking, etc. Humane nature (as one observes) is not greatly pleased, simply,
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goodly and well contrived houses, are (as it were) so many looking glasses, in which the builders of them seem to see the face of something in themselves that is handsom, happy and excellent:
goodly and well contrived houses, Are (as it were) so many looking glasses, in which the Builders of them seem to see the face of something in themselves that is handsome, happy and excellent:
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than that which I have given already (though that be common to them also) one whereof is, it is a pleasure to them to set poor men at work, to help them and their families, to live by their honest labour:
than that which I have given already (though that be Common to them also) one whereof is, it is a pleasure to them to Set poor men At work, to help them and their families, to live by their honest labour:
What worthy person that hath enough, and to spare, would not be doing something (though himself lost by it, in point of estate) that might be pleasurable to himself, profitable to others,
What worthy person that hath enough, and to spare, would not be doing something (though himself lost by it, in point of estate) that might be pleasurable to himself, profitable to Others,
DISCOURSE XL. That men of estates would be invited to build in London, if the advantage which may probably (though not certainly) be made thereof, were duly considered.
DISCOURSE XL. That men of estates would be invited to built in London, if the advantage which may probably (though not Certainly) be made thereof, were duly considered.
because though the profit accrewing thereby may be great, (if no casualty fall out) yet casualties lighting upon houses are so frequent, that it can be no mans wisdom to venture all he hath in the world in that one dangerous bottom.
Because though the profit accrueing thereby may be great, (if no casualty fallen out) yet casualties lighting upon houses Are so frequent, that it can be no men Wisdom to venture all he hath in the world in that one dangerous bottom.
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but must put it out, which he cannot do without some hazard, and yet who doth it not for improvement sake? Merchants must venture their goods to Sea, (though not all they are worth at once) if they will get great estates;
but must put it out, which he cannot do without Some hazard, and yet who does it not for improvement sake? Merchant's must venture their goods to Sea, (though not all they Are worth At once) if they will get great estates;
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and venture they do, though they know that Rents of Land (which they could purchase if they would) are not so hazardous as goods at Sea. The Plowman will not sow all the grain he hath,
and venture they do, though they know that Rends of Land (which they could purchase if they would) Are not so hazardous as goods At Sea. The Plowman will not sow all the grain he hath,
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Land may yield you but four or five in the hundred, whereas you may probably enough make ten in every hundred, that you shall lay out in building within the City.
Land may yield you but four or five in the hundred, whereas you may probably enough make ten in every hundred, that you shall lay out in building within the city.
Moreover if fire should burn these houses (which are as it were the crop upon the soil) to the ground again, (which God forbid) yet the soil would still be your own,
Moreover if fire should burn these houses (which Are as it were the crop upon the soil) to the ground again, (which God forbid) yet the soil would still be your own,
or your houses in it, stand but ten years to an end (as we hope with the blessing of God they may, ten times ten) you will in that short time be repaied your principal.
or your houses in it, stand but ten Years to an end (as we hope with the blessing of God they may, ten times ten) you will in that short time be repaid your principal.
Then as for Farms in the country, how frequently are they thrown up upon the landlords hands? and no body can be found to hold them without great abatement of rents,
Then as for Farms in the country, how frequently Are they thrown up upon the landlords hands? and no body can be found to hold them without great abatement of rends,
There have been often whisperings as if the interest of money were like to be brought lower (and motions made to that purpose) viz. to four or five per cent. If it should do so, money would yield but half so much as would the rent of houses,
There have been often whisperings as if the Interest of money were like to be brought lower (and motions made to that purpose) viz. to four or five per cent. If it should do so, money would yield but half so much as would the rend of houses,
Having then proved in these three last Chapters, that the building of London, is Bonum honestum, jucundum, & utile, that is, both for the honour, pleasure,
Having then proved in these three last Chapters, that the building of London, is Bonum Honesty, jucundum, & utile, that is, both for the honour, pleasure,
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that is, a perfect stranger to his own interest in every kind, (and such are counted none of the wisest) who having estate enough otherwise, could with the monies which lye by him,
that is, a perfect stranger to his own Interest in every kind, (and such Are counted none of the Wisest) who having estate enough otherwise, could with the moneys which lie by him,
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LEt me take things as they come to hand, I have been lately advertised (and was but yesterday, fully satisfied in it) that building upon the ruines of London doth begin to slacken,
LEt me take things as they come to hand, I have been lately advertised (and was but yesterday, Fully satisfied in it) that building upon the ruins of London does begin to slacken,
as have done formerly, which some impute to the great discouragement taken by the late burning of a merchants house in Mincing Lane, which some are very confident was done on purpose,
as have done formerly, which Some impute to the great discouragement taken by the late burning of a merchant's house in Mincing Lane, which Some Are very confident was done on purpose,
I have heard the reasons of that conjecture (or some of them) but hearing that one is committed upon suspicion of having been an actor in it, shall not presume to rehearse them,
I have herd the Reasons of that conjecture (or Some of them) but hearing that one is committed upon suspicion of having been an actor in it, shall not presume to rehearse them,
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But admit it were clearly proved (as ever any thing was) that, that new and noble structure, did receive its fatal blow from treacherous and malicious hands, I see no reason at all why Londoners should be so far affrighted at it,
But admit it were clearly proved (as ever any thing was) that, that new and noble structure, did receive its fatal blow from treacherous and malicious hands, I see no reason At all why Londoners should be so Far affrighted At it,
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The burning of that house (howsoever it was intended, if it were intentional) was (as it proved) but a warning piece to caution others (not against building,
The burning of that house (howsoever it was intended, if it were intentional) was (as it proved) but a warning piece to caution Others (not against building,
Supposing that house to have been wilfully and designedly burnt, it may be some body had a particular grudg at the owner of it, (which yet is more than I know) and seeing it stand alone, thought they might take reveng on him and his, without damage to any body else:
Supposing that house to have been wilfully and designedly burned, it may be Some body had a particular grudge At the owner of it, (which yet is more than I know) and seeing it stand alone, Thought they might take revenge on him and his, without damage to any body Else:
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yet peradventure they had never made the attempt, if it had not stood by it self, partly out of unwillingness to indanger the neighbourhood against whom they had no controversie,
yet Peradventure they had never made the attempt, if it had not stood by it self, partly out of unwillingness to endanger the neighbourhood against whom they had no controversy,
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and partly from an apprehension that their design could not so easily have taken effect, by reason of one or other that would soon have espied the fire,
and partly from an apprehension that their Design could not so Easily have taken Effect, by reason of one or other that would soon have espied the fire,
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And now fearing I have not said enough to prevail with Londoners to build whole streets together (upon which I have spent one Chapter already) I shall take this occasion to supply what was therein omitted.
And now fearing I have not said enough to prevail with Londoners to built Whole streets together (upon which I have spent one Chapter already) I shall take this occasion to supply what was therein omitted.
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than to do like execution upon those houses which stand in the midst of neighbours? one or other of which will probably espy the danger ere it be past remedy,
than to do like execution upon those houses which stand in the midst of neighbours? one or other of which will probably espy the danger ere it be passed remedy,
and customed for matter of trade) the soil is like to yield double that value, that can be expected for it, in such places, where those few houses that are built,
and customed for matter of trade) the soil is like to yield double that valve, that can be expected for it, in such places, where those few houses that Are built,
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As for those that shall build, where a whole street is building together, they will not be afraid to live in their houses when they have done (as others are that have built in solitary places) nor can they want for tenants,
As for those that shall built, where a Whole street is building together, they will not be afraid to live in their houses when they have done (as Others Are that have built in solitary places) nor can they want for tenants,
For surely the soil it self, and the rent of such houses, (which we presume will presently be tenanted) will be a sufficient security for so much money as went to the building of them,
For surely the soil it self, and the rend of such houses, (which we presume will presently be tenanted) will be a sufficient security for so much money as went to the building of them,
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Who cannot easily perswade himself, that if the building of any whole streets together, and at once, (one or more) were agreed upon, that those Honourable persons who are to decide all controversies betwixt man, and man:
Who cannot Easily persuade himself, that if the building of any Whole streets together, and At once, (one or more) were agreed upon, that those Honourable Persons who Are to decide all controversies betwixt man, and man:
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as to the present building, would so far incourage so good a work, as to vouchsafe those whole sale Builders, (if I may so call them) the first hearing and determining of all their Titles,
as to the present building, would so Far encourage so good a work, as to vouchsafe those Whole sale Builders, (if I may so call them) the First hearing and determining of all their Titles,
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if it may attain its end, viz. to prevail with Londoners to build whole streets together (some especially that are of most consideration (and are the greatest roads and through-fares) which till it be done, London will neither have the conntenance,
if it may attain its end, viz. to prevail with Londoners to built Whole streets together (Some especially that Are of most consideration (and Are the greatest roads and thoroughfares) which till it be done, London will neither have the Countenance,
First what will all the houses they have built already signifie, if they shall build no more? Is London yet any thing like a City? is it fit for the purpose of trade.
First what will all the houses they have built already signify, if they shall built no more? Is London yet any thing like a city? is it fit for the purpose of trade.
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and three times so many foundations laid? will you lose all the cost and pains which you have been at hitherto? shall your new houses stand untenanted,
and three times so many foundations laid? will you loose all the cost and pains which you have been At hitherto? shall your new houses stand untenanted,
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and go to ruine? shall they have leave to burn them that will, because no body will dwell in them? (for want of neighbourhood and a trade) Is the fine City you had begun upon come to this,
and go to ruin? shall they have leave to burn them that will, Because no body will dwell in them? (for want of neighbourhood and a trade) Is the fine city you had begun upon come to this,
Who would comply with the design of an enemy, and gratifie him at the first dash? So do they who are so far discouraged by the burning of that one house,
Who would comply with the Design of an enemy, and gratify him At the First dash? So do they who Are so Far discouraged by the burning of that one house,
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as if he made himself vile, causing him to answer her, 2 Sam. 6.22. I will be yet •ore vile than thus, &c. It were better for us to resolve that for every house they burn we will build two (God permitting) than that we will build no more.
as if he made himself vile, causing him to answer her, 2 Sam. 6.22. I will be yet •ore vile than thus, etc. It were better for us to resolve that for every house they burn we will built two (God permitting) than that we will built no more.
as it was before, (though God could melt it down if it were all of solid Gold.) I say in an ordinary way, a general conflagration would be with much more difficulty,
as it was before, (though God could melt it down if it were all of solid Gold.) I say in an ordinary Way, a general conflagration would be with much more difficulty,
and credit, since the burning of London, is I am perswaded a great discouragement to the masters of powder plots, from making any more attempts of that nature, with hope of a general success,
and credit, since the burning of London, is I am persuaded a great discouragement to the Masters of powder plots, from making any more attempts of that nature, with hope of a general success,
than for an army that were routed to refuse to rally and come into order again (though they could) for fear of a fresh onset from the enemy, whom they are in no capacity to withstand,
than for an army that were routed to refuse to rally and come into order again (though they could) for Fear of a fresh onset from the enemy, whom they Are in no capacity to withstand,
AS cruelty is a desolating sin, Mat. 23.37. Your house is left unto you desolate, said Christ to Jerusalem: upon that account, so mercy on the other hand, is a building grace.
AS cruelty is a desolating since, Mathew 23.37. Your house is left unto you desolate, said christ to Jerusalem: upon that account, so mercy on the other hand, is a building grace.
It was an act of mercy in the Egyptian midwives, and that contrary to a command (but a cruel one) with respect to which we read that God built them houses, viz. For saving those poor infants whom Pharoah had appointed them to drown. One of the best ways to prevail with God for whatsoever mercy we desire for our selves (whereof the building of London at this day is one) is to shew mercy to others.
It was an act of mercy in the Egyptian midwives, and that contrary to a command (but a cruel one) with respect to which we read that God built them houses, viz. For Saving those poor Infants whom Pharaoh had appointed them to drown. One of the best ways to prevail with God for whatsoever mercy we desire for our selves (whereof the building of London At this day is one) is to show mercy to Others.
Let it therefore be merciful to it self, in being •erciful to others, that God may deliver it in the time of trouble, strengthen it upon the bed of languishing,
Let it Therefore be merciful to it self, in being •erciful to Others, that God may deliver it in the time of trouble, strengthen it upon the Bed of languishing,
In being charitable to others, we are most of all so to our selves. One of the Psalmists characters of a good man is, He is ever merciful and ••ndeth, Ps. 37.26. his counsel is, Depart from evil •nd do good, (that is be merciful) v. 27. the in•ouragement followeth, and dwell for evermore: Christ his counsel is, Make to your selves friends of the Mammon of unrighteousness, that when ye fail they may ••ceive you into everlasting habitations, Luk. 16.9.
In being charitable to Others, we Are most of all so to our selves. One of the Psalmists characters of a good man is, He is ever merciful and ••ndeth, Ps. 37.26. his counsel is, Depart from evil •nd do good, (that is be merciful) v. 27. the in•ouragement follows, and dwell for evermore: christ his counsel is, Make to your selves Friends of the Mammon of unrighteousness, that when you fail they may ••ceive you into everlasting habitations, Luk. 16.9.
or to the left, which must needs be flattery (for it can scarce be, that two men should not be sometimes of two minds) he that hath no kindness for any person (though an honest Jonathan ) the arrows of whose opinions,
or to the left, which must needs be flattery (for it can scarce be, that two men should not be sometime of two minds) he that hath no kindness for any person (though an honest Johnathan) the arrows of whose opinions,
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Solomon tells us that the borrower is servant to the lender, and some-think it but reason they should be their slaves, to whom they not only lend but give,
Solomon tells us that the borrower is servant to the lender, and something it but reason they should be their slaves, to whom they not only lend but give,
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But I like the spaniel better that loves his master for beating him (when he deserves it) than that masters humour who loves his spaniel for fawning upon him, and slabbering him.
But I like the spaniel better that loves his master for beating him (when he deserves it) than that Masters humour who loves his spaniel for fawning upon him, and slabbering him.
but when he saw 〈 ◊ 〉 had compassion on him and went to him and bound up •s wounds powring in Oile and Wine, &c. Luke 10.33. 〈 ◊ 〉 Paul tells us Acts 28.2.
but when he saw 〈 ◊ 〉 had compassion on him and went to him and bound up •s wounds Pouring in Oil and Wine, etc. Lycia 10.33. 〈 ◊ 〉 Paul tells us Acts 28.2.
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For of some I could say as S. Paul of the Churches of Macedonia, 2 Cor. 8.3. To their power (I bear record) yea and beyond, they are willing of themselves.
For of Some I could say as S. Paul of the Churches of Macedonia, 2 Cor. 8.3. To their power (I bear record) yea and beyond, they Are willing of themselves.
There are that are ready to every good work. But alas how few are they in comparison of them that are otherwise! As Solomon saith, Prov. 30.13. There is a generation, O how lofty are their eyes, and their eye-lids lifted up? so may I of some others, there is a generation, O how low and sordid are their spirits? how much harder are their bearts than is the neather milstone? Too many can say to a brother or sister that is naked and destitute of daily food, Depart in peace, be ye warmed and filled, notwithstanding he giveth them not those things which are needful to the body.
There Are that Are ready to every good work. But alas how few Are they in comparison of them that Are otherwise! As Solomon Says, Curae 30.13. There is a generation, Oh how lofty Are their eyes, and their eyelids lifted up? so may I of Some Others, there is a generation, Oh how low and sordid Are their spirits? how much harder Are their bearts than is the nether millstone? Too many can say to a brother or sister that is naked and destitute of daily food, Depart in peace, be you warmed and filled, notwithstanding he gives them not those things which Are needful to the body.
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and the same for sacrifice, for I am a great King, so to them who bring to this great King such despicable loans (for to him it is lent) we may say go offer it to some person of quality,
and the same for sacrifice, for I am a great King, so to them who bring to this great King such despicable loans (for to him it is lent) we may say go offer it to Some person of quality,
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Some have thought that a tenth part of a mans annual revenue (that was able to spare it) was a good proportion to be set apart for pious, and charitable uses;
some have Thought that a tenth part of a men annual revenue (that was able to spare it) was a good proportion to be Set apart for pious, and charitable uses;
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and I have heard of a worthy Minister of London, who did impose it upon himself to give away so much yearly and found those words made good, there is that scattereth, and yet increaseth.
and I have herd of a worthy Minister of London, who did impose it upon himself to give away so much yearly and found those words made good, there is that Scattereth, and yet increases.
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though they read of holy Jacob, who made this voluntary vow to God, Of all that thou shalt give me I will give the tenth to thee, Gen. 28.22. Of many it may be said, freely they have received, but how unfreely do they give? The rule is, He that giveth with simplicity, he that sheweth mercy with chearfulness, Rom. 12.8.
though they read of holy Jacob, who made this voluntary Voelli to God, Of all that thou shalt give me I will give the tenth to thee, Gen. 28.22. Of many it may be said, freely they have received, but how unfreely do they give? The Rule is, He that gives with simplicity, he that shows mercy with cheerfulness, Rom. 12.8.
or to stop the mouth of their consciences, than to relieve their needy brethren? nor can they handsomly wish that may do them much good, which is of it self so little.
or to stop the Mouth of their Consciences, than to relieve their needy brothers? nor can they handsomely wish that may do them much good, which is of it self so little.
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Here and there is a Dives, a rich man that hath never a child, or but one or two, &c. who if he had ten could have made a liberal provision for every one of them,
Here and there is a Dives, a rich man that hath never a child, or but one or two, etc. who if he had ten could have made a liberal provision for every one of them,
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Compare the bounty of many to their meer lusts, and humours, consider how much they spend yearly, only to please their phantasies, in their most wanton and unaccountable desires,
Compare the bounty of many to their mere Lustiest, and humours, Consider how much they spend yearly, only to please their fantasies, in their most wanton and unaccountable Desires,
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and colour: (and money so laid out they never grudg to part with though it might as well have been spared) I say compare their bounty to their childish insatiable fantasies (always prompting them to superfluities and costly vanities) with their liberality to good uses,
and colour: (and money so laid out they never grudge to part with though it might as well have been spared) I say compare their bounty to their childish insatiable fantasies (always prompting them to superfluities and costly vanities) with their liberality to good uses,
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If rich men are but stewards, and not Lords of the estates which they possess, having enough amongst them for the relief of those that are their fellow servants, made poor by the providence of God, partly on purpose to try and exercise their faithfulness and compassion (who bear the purse as well for others,
If rich men Are but Stewards, and not lords of the estates which they possess, having enough among them for the relief of those that Are their fellow Servants, made poor by the providence of God, partly on purpose to try and exercise their faithfulness and compassion (who bear the purse as well for Others,
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Some think to avoid that charg at the great day Mat. 25. Ye saw me hungry and fed me not, maked and cloathed me not (meaning by Christ the members of Christ) who will not avoid it,
some think to avoid that charge At the great day Mathew 25. You saw me hungry and fed me not, maked and clothed me not (meaning by christ the members of christ) who will not avoid it,
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It is a rule which admits of some exceptions, but is too generally true, that they who have most, are willing to part with least, those that have many children,
It is a Rule which admits of Some exceptions, but is too generally true, that they who have most, Are willing to part with least, those that have many children,
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As the Apostle saith in another case, They that are strong ought to bear the infirmities of the weak, and not to please themselves, so say I in this, the strong in purse should help the weak,
As the Apostle Says in Another case, They that Are strong ought to bear the infirmities of the weak, and not to please themselves, so say I in this, the strong in purse should help the weak,
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but as the Apostle saith, that now at this time your abundance may be a supply for their want, 2 Cor. 8.14. You may need them another time, as the Apostle addeth, That their abundance also, may be a supply for their want, that there may be equality.
but as the Apostle Says, that now At this time your abundance may be a supply for their want, 2 Cor. 8.14. You may need them Another time, as the Apostle adds, That their abundance also, may be a supply for their want, that there may be equality.
and do as the Jews did by the wall of Jerusalem, every one that was able taking his part, Eliashib the High Priest with his brethren the Priests, built the sheep gate,
and do as the jews did by the wall of Jerusalem, every one that was able taking his part, Eliashib the High Priest with his brothers the Priests, built the sheep gate,
or fifteen thousand houses burnt in London: are there not as many thousand rich men in City and country, some of which were able to build many houses,
or fifteen thousand houses burned in London: Are there not as many thousand rich men in city and country, Some of which were able to built many houses,
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Methinks it is not handsome, it is not kind, (I had almost said it is unnatural) for a rich Englishman, a rich Londoner especially, to dye and bequeath nothing to London (in the case it now is) in his last will and testament.
Methinks it is not handsome, it is not kind, (I had almost said it is unnatural) for a rich Englishman, a rich Londoner especially, to die and Bequeath nothing to London (in the case it now is) in his last will and Testament.
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and of that estate which you cannot carry out of the world with you, than is your dear mother the City of London, who now fits as a widow, who now cries out to them that go by pity me, pity me all ye that pass by, is there any sorrow like to mine? Is it nothing to you all ye that pass by? behold and see if there be any sorrow like unto my sorrow which is done unto me, wherewith the Lord hath afflicted me in the day of his fiery anger? Lam. 1.12. A sacrifice well pleasing to God, might do much for the poor desolate City, and what is such the author of the Epistle to the Hebrews tells us, Heb. 13.16. To do good, and to communicate, forget not, for with such sacrifices God is well-pleased.
and of that estate which you cannot carry out of the world with you, than is your dear mother the city of London, who now fits as a widow, who now cries out to them that go by pity me, pity me all you that pass by, is there any sorrow like to mine? Is it nothing to you all you that pass by? behold and see if there be any sorrow like unto my sorrow which is done unto me, wherewith the Lord hath afflicted me in the day of his fiery anger? Lam. 1.12. A sacrifice well pleasing to God, might do much for the poor desolate city, and what is such the author of the Epistle to the Hebrews tells us, Hebrew 13.16. To do good, and to communicate, forget not, for with such Sacrifices God is well-pleased.
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and use to have, or which the members of each body use to have for their head, (for so is London to the other Cities and Towns of England ) then might we confidently expect to see London up again in a very short time,
and use to have, or which the members of each body use to have for their head, (for so is London to the other Cities and Towns of England) then might we confidently expect to see London up again in a very short time,
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But were we all of one heart (though not of one mind) could we hit upon it to love as brethren from Dan to Bersheba, (I mean from one end of England to the other) were all Englishmen compassionately affected with the loss of London, and passionately desirous of its restauration, London would spring up again like Jonah 's gourd (as it withered like that) I mean in as short a time,
But were we all of one heart (though not of one mind) could we hit upon it to love as brothers from Dan to Beersheba, (I mean from one end of England to the other) were all Englishmen compassionately affected with the loss of London, and passionately desirous of its restauration, London would spring up again like Jonah is gourd (as it withered like that) I mean in as short a time,
No grace like that of love for matter of building, it builds up the body of Christ (the best of fabricks) From whom the whole body fitly joyned together,
No grace like that of love for matter of building, it builds up the body of christ (the best of fabrics) From whom the Whole body fitly joined together,
and compacted by that which every joynt supplieth, maketh increase of the body, unto the edifying of it self is love. Eph. 4.16. and sith it doth do so, what building is there that love cannot promote? How much concerned were the Israelites to restore the tribe of Benjamin, Judg. 23.6. They repented them ••r Benjamin and said, there is one tribe cut of from Israel this day.
and compacted by that which every joint supplieth, makes increase of the body, unto the edifying of it self is love. Ephesians 4.16. and sith it does doe so, what building is there that love cannot promote? How much concerned were the Israelites to restore the tribe of Benjamin, Judges 23.6. They repented them ••r Benjamin and said, there is one tribe Cut of from Israel this day.
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to the number of four hundred, which proving not to be enough, they put them upon taking every man of them a wife of the daughters of Shiloh, when they came out to dance;
to the number of four hundred, which proving not to be enough, they put them upon taking every man of them a wife of the daughters of Shiloh, when they Come out to dance;
practices which I know not how to justifie, and therefore propose to imitation no more but this, that others would be as earnest for the restauration of London, as they for the restauration of Benjamin, (though not in the use of indirect means) and so it will be,
practices which I know not how to justify, and Therefore propose to imitation no more but this, that Others would be as earnest for the restauration of London, as they for the restauration of Benjamin, (though not in the use of indirect means) and so it will be,
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They said ( There must be an inheritance for them that are escaped of Benjamin, that a tribe be not destroyed out of Israel, Judg. 23, 17. So would hearty,
They said (There must be an inheritance for them that Are escaped of Benjamin, that a tribe be not destroyed out of Israel, Judges 23, 17. So would hearty,
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and universal love, each to others, make all Englishmen to say, there must be houses built for them that were burnt out of London; there must be another London, that a tribe (or what is more than so) may not be destroyed out of England, the utter destruction whereof we will labour to prevent with our heads,
and universal love, each to Others, make all Englishmen to say, there must be houses built for them that were burned out of London; there must be Another London, that a tribe (or what is more than so) may not be destroyed out of England, the utter destruction whereof we will labour to prevent with our Heads,
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and stones to come leaping together, and orderly to dispose of themselves one by another, as the Poets fained, that he made the woods, and mountains to dance after him.
and stones to come leaping together, and orderly to dispose of themselves one by Another, as the Poets feigned, that he made the woods, and Mountains to dance After him.
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Loving parents cannot indure to see feuds, and fallings out amongst their children, to hear them wrangle one with another, much less to see them fight:
Loving Parents cannot endure to see feuds, and fallings out among their children, to hear them wrangle one with Another, much less to see them fight:
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But (as I said before) the first step must be to take men off from hating one another (a disease to epidemical in England at this day) for which I would to God I could propound a sure, & certain remedy.
But (as I said before) the First step must be to take men off from hating one Another (a disease to epidemical in England At this day) for which I would to God I could propound a sure, & certain remedy.
especially if parents do respect those children most, which seem to deserve least, it will create a world of envy, witness that passage of the prodigals brother, who when he saw,
especially if Parents do respect those children most, which seem to deserve least, it will create a world of envy, witness that passage of the prodigals brother, who when he saw,
We read of Josephs brethren, that, They said one to another, behold this dreamer, (or master of dreams) cometh, Gen. 37.19. and the next words are, Come now therefore and let us slay him, and cast him into the pit.
We read of Josephs brothers, that, They said one to Another, behold this dreamer, (or master of dreams) comes, Gen. 37.19. and the next words Are, Come now Therefore and let us slay him, and cast him into the pit.
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but what came of it? see, v. 15. It came to pass on the seventh day that they said unto Sampsons wife, entice thy husband that he may declare unto us the riddle least we burn thee,
but what Come of it? see, v. 15. It Come to pass on the seventh day that they said unto Sampsons wife, entice thy husband that he may declare unto us the riddle lest we burn thee,
when they saw themselves insnared? Therefore I say parents must not suffer their children, to pore and puzzle one another, with hard and unnecessary questions, to ingage one another in intricate disputes (upon great penalties, to the loosing side) for certain it is that will end in quarrelling,
when they saw themselves Ensnared? Therefore I say Parents must not suffer their children, to poor and puzzle one Another, with hard and unnecessary questions, to engage one Another in intricate disputes (upon great penalties, to the losing side) for certain it is that will end in quarreling,
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Parents must not put their children upon doing ill offices one to another (though they are such as are necessary to be done by some other hand) for that will make them hate one another.
Parents must not put their children upon doing ill Offices one to Another (though they Are such as Are necessary to be done by Some other hand) for that will make them hate one Another.
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What wise Father if he had a Sergant to his son, would imploy him to arrest his own brother? (though for ever so great and just a debt) as knowing it would be worse taken from him,
What wise Father if he had a Sergant to his son, would employ him to arrest his own brother? (though for ever so great and just a debt) as knowing it would be Worse taken from him,
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How angry were Davids brethren with him when they did but suspect him to have come towards them in the nature of a spy? It would be unseemly for one brother to be made to scourg another (whatsoever his fault were) a Father would not be hated for doing it himself;
How angry were Davids brothers with him when they did but suspect him to have come towards them in the nature of a spy? It would be unseemly for one brother to be made to scourg Another (whatsoever his fault were) a Father would not be hated for doing it himself;
but did he not lose their love by so doing? is it not probable that was one reason for which they hated him? viz. for that they lookt upon him as a tell-tale,
but did he not loose their love by so doing? is it not probable that was one reason for which they hated him? viz. for that they looked upon him as a telltale,
and an informer, which sort of people are always odious (especially where the thing informed against is not universally odious) and therefore (saving in great cases) had need to be taken up by none,
and an informer, which sort of people Are always odious (especially where the thing informed against is not universally odious) and Therefore (Saving in great cases) had need to be taken up by none,
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and heart-burning had that procured? and how much better had it been that the people had never been so adjured? Some humoursome schoolmasters have made such useless rules,
and heartburning had that procured? and how much better had it been that the people had never been so adjured? some humoursome Schoolmasters have made such useless rules,
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and orders for their schollars to observe as have procured nothing but perpetual trouble to themselves, from the complaints of boies given to tell tales,
and order for their Scholars to observe as have procured nothing but perpetual trouble to themselves, from the complaints of boys given to tell tales,
for though persons will acquiesce in the decision of a lawful judg (as a Father is amongst his children) yet they will never admit of him for a judg, whom they know to be a party.
for though Persons will acquiesce in the decision of a lawful judge (as a Father is among his children) yet they will never admit of him for a judge, whom they know to be a party.
Duels are seldom the end of strife, and boies that fight, and are beaten one day, will try to recover their credit another, not taking the victory before obtained against them, as any lawful determination.
Duels Are seldom the end of strife, and boys that fight, and Are beaten one day, will try to recover their credit Another, not taking the victory before obtained against them, as any lawful determination.
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Let parents when appealed to, always do their children right, though they have more affection for one than for another, let them never humour that child which they love more, by wronging that child which they love less:
Let Parents when appealed to, always do their children right, though they have more affection for one than for Another, let them never humour that child which they love more, by wronging that child which they love less:
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for justice is as due to one as to the other, and besides that, the child whose injury is confirmed upon him, by the partiality of his parents, will be tempted to bear a greater grudg to the injurer, whose part is taken against him,
for Justice is as due to one as to the other, and beside that, the child whose injury is confirmed upon him, by the partiality of his Parents, will be tempted to bear a greater grudge to the injurer, whose part is taken against him,
my children shall see, that next unto the expressing of their love to God, I am not better pleased with any thing than with the expressions of their love to one another.
my children shall see, that next unto the expressing of their love to God, I am not better pleased with any thing than with the expressions of their love to one Another.
and with them when they are froward one to another, their parents shew themselves froward (as God is said to do) I say when children shall come to understand and experiment this, those sparks of love to one another which they had before, will hereby be blown up into a flame.
and with them when they Are froward one to Another, their Parents show themselves froward (as God is said to do) I say when children shall come to understand and experiment this, those sparks of love to one Another which they had before, will hereby be blown up into a flame.
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and estrangments, betwixt party and party, did at last condescend to one thing, viz. To have a publick common chamber, to which it should be free for all the sellows of that house to resort, every day,
and estrangments, betwixt party and party, did At last condescend to one thing, viz. To have a public Common chamber, to which it should be free for all the sellows of that house to resort, every day,
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and converse together, as much and as often as they pleased. This one condescention put in practice, brought them to a right understanding each of other,
and converse together, as much and as often as they pleased. This one condescension put in practice, brought them to a right understanding each of other,
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on the other hand, I would call upon those that are about me, my Wife, my friends, my servants to exhort and admonish my children, to love one another, to let them know how great a duty it is,
on the other hand, I would call upon those that Are about me, my Wife, my Friends, my Servants to exhort and admonish my children, to love one Another, to let them know how great a duty it is,
and but that I would not presume to speak like Absalom, saying were I a great Magistrate, &c. I would say, were I such a one, I would recommend it to Ministers every where to press the great duty of love to our neighbour, which is a moity,
and but that I would not presume to speak like Absalom, saying were I a great Magistrate, etc. I would say, were I such a one, I would recommend it to Ministers every where to press the great duty of love to our neighbour, which is a moiety,
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I think of another honest policy I would use to make my children love one another, viz. I would put them upon doing good offices one for another, unbeknown to them that they were instigated thereto, any otherwise than by their own love, and good will.
I think of Another honest policy I would use to make my children love one Another, viz. I would put them upon doing good Offices one for Another, unbeknown to them that they were instigated thereto, any otherwise than by their own love, and good will.
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Having propounded divers other means for the promoting of an universal love (though not every where under that name) that of prayer to God (that universal remedy) ought by no means to be passed over in silence with which I shall close this Chapter.
Having propounded diverse other means for the promoting of an universal love (though not every where under that name) that of prayer to God (that universal remedy) ought by no means to be passed over in silence with which I shall close this Chapter.
O God thou art stiled love it self, for we read, 1 John. 4.16. that God is love, and he that dwelleth in love dwelleth in God, and God in him. Gal. 5.21.
Oh God thou art styled love it self, for we read, 1 John. 4.16. that God is love, and he that dwells in love dwells in God, and God in him. Gal. 5.21.
We pray thee do thou cause brotherly love to be, and to continue amongst us, give us to be kindly affectioned one to another, then shall we experiment what thou hast said, viz. How good and how pleasant it is for brethren to dwell together in unity,
We pray thee do thou cause brotherly love to be, and to continue among us, give us to be kindly affectioned one to Another, then shall we experiment what thou hast said, viz. How good and how pleasant it is for brothers to dwell together in unity,
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so great a fire, so great a dearth of trade? you may as well ask whether it were possible for the heart of Pharach to be hardned after so many Plagues? and yet the last left it rather more hard than the first sound it.
so great a fire, so great a dearth of trade? you may as well ask whither it were possible for the heart of Pharaoh to be hardened After so many Plagues? and yet the last left it rather more hard than the First found it.
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How proud are the fallen Angels themselves, though God hath laid them as low as Hell? insomuch that the Devil tempted our Saviour to fall down and worship him.
How proud Are the fallen Angels themselves, though God hath laid them as low as Hell? insomuch that the devil tempted our Saviour to fallen down and worship him.
Alas how many lives hath pride? after it hath been in deaths often (as one would think) I say after it hath been exposed to many deaths, yet said behold it lives.
Alas how many lives hath pride? After it hath been in death's often (as one would think) I say After it hath been exposed to many death's, yet said behold it lives.
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and never need to be sown. We find these expressions, Job. 8.11. Can the rush grow up without mire? can the flag grow without water? the meaning is they cannot rise up; (or pride themselves, as one rendreth it, the word being the same as is used for pride, Prov. 15.25. and Isa. 16.6.) unless the rush have mire to cherish it, and the flag have water ▪ but Pride in men and women, is such a thing, that it will spring up where one would think there were no water to cherish it, it will blaze out where one would think there were no fewel to feed that fire, men will be proud of any thing, rather than be proud of nothing, proud of their shame (glorying in that as the Apostle speaks) before they will be ashamed of their pride.
and never need to be sown. We find these expressions, Job. 8.11. Can the rush grow up without mire? can the flag grow without water? the meaning is they cannot rise up; (or pride themselves, as one rendereth it, the word being the same as is used for pride, Curae 15.25. and Isaiah 16.6.) unless the rush have mire to cherish it, and the flag have water ▪ but Pride in men and women, is such a thing, that it will spring up where one would think there were no water to cherish it, it will blaze out where one would think there were no fuel to feed that fire, men will be proud of any thing, rather than be proud of nothing, proud of their shame (glorying in that as the Apostle speaks) before they will be ashamed of their pride.
I doubt such demonstrations as the Prophet gave of the Israelites their pride, Isa. 3.16. may be given of ours, after all that we have suffered The daughters of Zion are haughty and walk with stretched forth necks, walking and mincing (or tripping softly as it is in the margent) as they go, and making a tinkling with their feet.
I doubt such demonstrations as the Prophet gave of the Israelites their pride, Isaiah 3.16. may be given of ours, After all that we have suffered The daughters of Zion Are haughty and walk with stretched forth necks, walking and mincing (or tripping softly as it is in the margin) as they go, and making a tinkling with their feet.
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If lofty eyes, if eye-lids lifted up, (Prov. 30.13.) if a proud look be signs of pride (as Solomon doth intimate that they are) if a haughty supercilious countenance,
If lofty eyes, if eyelids lifted up, (Curae 30.13.) if a proud look be Signs of pride (as Solomon does intimate that they Are) if a haughty supercilious countenance,
if an affection in persons to live above the rate of their condition, to habit themselves as if they were richer than they are (out of a desire to be thought so, mearly for the honour of being accounted rich.) If exercising mens selves in things that are too high for them,
if an affection in Persons to live above the rate of their condition, to habit themselves as if they were Richer than they Are (out of a desire to be Thought so, merely for the honour of being accounted rich.) If exercising men's selves in things that Are too high for them,
if an unwillingness in men, and women to leave of their ornaments, as did the Israelites, when God threatned to depart from them, Exod. 33.4. Do shew a want of humility, then I am sure humility is wanting.
if an unwillingness in men, and women to leave of their Ornament, as did the Israelites, when God threatened to depart from them, Exod 33.4. Do show a want of humility, then I am sure humility is wanting.
When God did but threaten to come down in the midst of the Israelites, and consume them, he said by Moses therefore now put off thine ornaments from thee, that I may know what to do unto thee, Exod. 33.14.
When God did but threaten to come down in the midst of the Israelites, and consume them, he said by Moses Therefore now put off thine Ornament from thee, that I may know what to do unto thee, Exod 33.14.
Do not some live at the same height in all respects as they did before the City was burned? (though they themselves were great sufferers thereby) as if they were resolved not to chang countenance,
Do not Some live At the same height in all respects as they did before the city was burned? (though they themselves were great sufferers thereby) as if they were resolved not to change countenance,
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and to sustain all that loss which any of us, for our own particular, did sustain thereby and that we really deserve never to see our own houses built again, much less the whole City together with them,
and to sustain all that loss which any of us, for our own particular, did sustain thereby and that we really deserve never to see our own houses built again, much less the Whole city together with them,
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or do intend to build (which is more than a convenient memorial:) if we are ambitious of vast trades (as great or greater than ever) hoping by that means to run through all the signes in the Zodiack of that honour which London can confer (not content with a reasonable trade, such as may be sufficient for us,) if we aspire to have London after the fire, forthwith excel it self in all other worldly things,
or do intend to built (which is more than a convenient memorial:) if we Are ambitious of vast trades (as great or greater than ever) hoping by that means to run through all the Signs in the Zodiac of that honour which London can confer (not content with a reasonable trade, such as may be sufficient for us,) if we aspire to have London After the fire, forthwith excel it self in all other worldly things,
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as much as it is like to do in the magnifitence of its buildings, and cannot be satisfied in the thoughts of its doing otherwise: (as a man whose profession obligeth him to wear good cloaths, ought to be content if he cannot purchase every thing accordingly) I say if we be conscious to our selves of all,
as much as it is like to do in the magnifitence of its buildings, and cannot be satisfied in the thoughts of its doing otherwise: (as a man whose profession obliges him to wear good clothes, ought to be content if he cannot purchase every thing accordingly) I say if we be conscious to our selves of all,
for the scripture saith, Prov. 29.23. A wans pride shall bring him low, and Prov. 16.18. Pride goeth before destruction, and a haughty spirit befire a fall, and Prov. 11.2.
for the scripture Says, Curae 29.23. A wans pride shall bring him low, and Curae 16.18. Pride Goes before destruction, and a haughty Spirit befire a fallen, and Curae 11.2.
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then a lowly spirit before a rise, and if with pride cometh shame then where humility is, mens hopes and designs do usually not make them ashamed, that is, do prosper and take effect.
then a lowly Spirit before a rise, and if with pride comes shame then where humility is, men's hope's and designs do usually not make them ashamed, that is, do prosper and take Effect.
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Here I expect to be asked what is humility? as Pilate put the question, what is truth? The answer is at hand, humility is that grace, whereby we are inclined, not to think of our selves more highly than we ought to think,
Here I expect to be asked what is humility? as Pilate put the question, what is truth? The answer is At hand, humility is that grace, whereby we Are inclined, not to think of our selves more highly than we ought to think,
but to think soberly, according to the measure which God hath dealt to every one. That description I gather out of Rom. 12.3. Humility is radically seated in that faculty of the soul which is called the Judgment or understanding, in that faculty is the root of that matter.
but to think soberly, according to the measure which God hath dealt to every one. That description I gather out of Rom. 12.3. Humility is radically seated in that faculty of the soul which is called the Judgement or understanding, in that faculty is the root of that matter.
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From those words I gather, that though Humility be first (at least in order of nature) in the intelect or judgment, as the ointment was poured out first upon the head of Aaron, yet as that precious ointment ran down upon Aarons beard,
From those words I gather, that though Humility be First (At least in order of nature) in the intellect or judgement, as the ointment was poured out First upon the head of Aaron, yet as that precious ointment ran down upon Aaron's beard,
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So this grace diffuseth it self into the affections of men, and into the course of their lives, which I collect from two expressions used in that profession of Humility which David there maketh:
So this grace diffuseth it self into the affections of men, and into the course of their lives, which I collect from two expressions used in that profession of Humility which David there makes:
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first (saith he) I have quieted my self as a child that is weaned of his mother, that passage seemeth to relate to his affections, which are the tumultuating, raging part of the soul,
First (Says he) I have quieted my self as a child that is weaned of his mother, that passage seems to relate to his affections, which Are the Tumultuating, raging part of the soul,
His meaning seemeth to be, that whereas before he had strong, and impetuous defires, (a great ambition) to some things which God saw were yet to high for him,
His meaning seems to be, that whereas before he had strong, and impetuous Desires, (a great ambition) to Some things which God saw were yet to high for him,
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as namely to come to the throne, which God had promised him, I say whereas before he longed to be in possession of that earthly Kingdom, which was promised him (as a child might long for the breast) yet now God had humbled him,
as namely to come to the throne, which God had promised him, I say whereas before he longed to be in possession of that earthly Kingdom, which was promised him (as a child might long for the breast) yet now God had humbled him,
for so he saith, my heart is not haughty, he had no more desire to it (till the time that God had appointed should be fulfilled) than a child hath to that breast, from which it hath been fully weaned.
for so he Says, my heart is not haughty, he had no more desire to it (till the time that God had appointed should be fulfilled) than a child hath to that breast, from which it hath been Fully weaned.
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He then is an humble man, who desires not any thing that is too great for him (as too great an esteem, &c.) and therefore desires it not because he is sensible he doth not deserve it, it would not become him as Solomon saith, Excellent speech becometh not a fool, Prov. 17.7. And honour is not seemly for a fool, Prov. 26.1. It would ill become him, as a Crown and Scepter, would do the head, and hand, of one that is but a mean subject.
He then is an humble man, who Desires not any thing that is too great for him (as too great an esteem, etc.) and Therefore Desires it not Because he is sensible he does not deserve it, it would not become him as Solomon Says, Excellent speech Becometh not a fool, Curae 17.7. And honour is not seemly for a fool, Curae 26.1. It would ill become him, as a Crown and Sceptre, would do the head, and hand, of one that is but a mean Subject.
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and the quieting of himself as a weaned child, did proceed from the first, viz. that his heart was not haughty, that is, that he had no high conceit of himself, and of his own deserts.
and the quieting of himself as a weaned child, did proceed from the First, viz. that his heart was not haughty, that is, that he had no high conceit of himself, and of his own deserts.
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and to esteem them better than himself? neither need any man to misconceive of himself, or think of himself worse than he is, that he may think others better than himself:
and to esteem them better than himself? neither need any man to misconceive of himself, or think of himself Worse than he is, that he may think Others better than himself:
For they that in most things excel others, are usually in some things excelled by them. 1 Cor. 12.8. For to one is given by the spirit the word of wisdom, to another the word of knowledg, to another faith, to another the gifts of healing, to another prophecy, to another divers kinds of tongues, to another the interpretation of tongues.
For they that in most things excel Others, Are usually in Some things excelled by them. 1 Cor. 12.8. For to one is given by the Spirit the word of Wisdom, to Another the word of knowledge, to Another faith, to Another the Gifts of healing, to Another prophecy, to Another diverse Kinds of tongues, to Another the Interpretation of tongues.
and selfabasing equipage (as was that of Christ when he rode upon an asse, the foal of an Asse) so far as there is fincerity in those external appearances (which I add because some in such things may but, induere personam; that is, may but act a part) do all spring from lowly thoughts of our selves:
and selfabasing equipage (as was that of christ when he road upon an Ass, the foal of an Ass) so Far as there is sincerity in those external appearances (which I add Because Some in such things may but, Indure Personam; that is, may but act a part) do all spring from lowly thoughts of our selves:
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And the publican standing afar off would not lift up so much as his eyes to Heaven but smote upon his breast saying God be merciful to me a sinner, which last words give an account of all the former, he was cast down with the thoughts of his being a great sinner,
And the publican standing afar off would not lift up so much as his eyes to Heaven but smote upon his breast saying God be merciful to me a sinner, which last words give an account of all the former, he was cast down with the thoughts of his being a great sinner,
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and not more highly than he ought, or hath reason to think, for the scripture saith that every man at his best estate is altogether vanity, Ps. 39.5. and surely men of low degree are vanity, and men of high degree are a lye, to be laid in the ballance they are altogether lighter than vanity, Ps. 62.9.
and not more highly than he ought, or hath reason to think, for the scripture Says that every man At his best estate is altogether vanity, Ps. 39.5. and surely men of low degree Are vanity, and men of high degree Are a lie, to be laid in the balance they Are altogether lighter than vanity, Ps. 62.9.
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We say of proud people that they do not know themselves, and when we promise to humble them, we say we will make them know themselves, and most certain it is if the best,
We say of proud people that they do not know themselves, and when we promise to humble them, we say we will make them know themselves, and most certain it is if the best,
Doth the wise man glory in his wisdom, alas how defective is it? how little do the best Philosophers know of the true reasons of any thing in nature? We know the use of things but litle of their causes, our knowledg both of God and of the creatures, is not so much by a thousand parts as is our ignorance.
Does the wise man glory in his Wisdom, alas how defective is it? how little doe the best Philosophers know of the true Reasons of any thing in nature? We know the use of things but little of their Causes, our knowledge both of God and of the creatures, is not so much by a thousand parts as is our ignorance.
Job speaking of God saith, Lo these are parts of his wayes but how little a portion is heard of him. Job 26.24. Our wisdom in comparison of the wisdom of God is but foolishness;
Job speaking of God Says, Lo these Are parts of his ways but how little a portion is herd of him. Job 26.24. Our Wisdom in comparison of the Wisdom of God is but foolishness;
He spake as truly, as modestly, who said, This only do I know, that I know nothing (Hoc tantum scio me nihil scire) viz. In comparison of the many things which he was ignorant of,
He spoke as truly, as modestly, who said, This only do I know, that I know nothing (Hoc Tantum scio me nihil Scire) viz. In comparison of the many things which he was ignorant of,
If the strong man glory in his strength, how defective is that strength wherein he glorieth? and how much more doth he partake of weakness? How soon were Sampsons locks cut off,
If the strong man glory in his strength, how defective is that strength wherein he Glorieth? and how much more does he partake of weakness? How soon were Sampsons locks Cut off,
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and when that was done, what became of his strength? How easily can a disease (such as it may be) take hold upon the pillars of his house (who thinks his body to be as it were an impregnable Castle) and pull it presently about his ears? as Sampson served the Philistines. How defective must they needs be otherwise,
and when that was done, what became of his strength? How Easily can a disease (such as it may be) take hold upon the pillars of his house (who thinks his body to be as it were an impregnable Castle) and pull it presently about his ears? as Sampson served the philistines. How defective must they needs be otherwise,
Besides natural defects there are sinful defilements, which is yet a more humbling consideration, Ps. 19.12. Who can understand his errors? viz. the vast number the haynous nature of them.
Beside natural defects there Are sinful defilements, which is yet a more humbling consideration, Ps. 19.12. Who can understand his errors? viz. the vast number the heinous nature of them.
Had we all kind of natural excellencies, viz. wisdom, strength, beauty, yet ought we to abhor our selves as in dust, and ashes; for our moral pollutions.
Had we all kind of natural excellencies, viz. Wisdom, strength, beauty, yet ought we to abhor our selves as in dust, and Ashes; for our moral pollutions.
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S. Paul though an Apostle of extraordinary indowments, both acquired, natural and supernatural, yet cried out (as one that was vile in his own account) Rom. 7.24. O wretched man that I am, who shall deliver me from this body of death.
S. Paul though an Apostle of extraordinary endowments, both acquired, natural and supernatural, yet cried out (as one that was vile in his own account) Rom. 7.24. Oh wretched man that I am, who shall deliver me from this body of death.
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a heart deceitful above measure, and desperately wicked, (as who hath not) and together with that a life defiled with thousands of actual transgressions,
a heart deceitful above measure, and desperately wicked, (as who hath not) and together with that a life defiled with thousands of actual transgressions,
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how much greater a cause of self abasement is it, than to have a great deal of wealth, power and wisdom, can be of self exaltation? One would think, that Naamans leprosy should keep him humble,
how much greater a cause of self abasement is it, than to have a great deal of wealth, power and Wisdom, can be of self exaltation? One would think, that Naamans leprosy should keep him humble,
though he were a great commander, and is there not reason for us so to be upon every one of whom there is a worse leprosy: (though more invisible) than was that of Naamans; the leprosy of sin I mean.
though he were a great commander, and is there not reason for us so to be upon every one of whom there is a Worse leprosy: (though more invisible) than was that of Naamans; the leprosy of since I mean.
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when he is conscious to himself, that he hath notoriously plaied the fool, as Tamar said to Amnon, 2 Sam. 13.13. And thou shalt be as one of the fools in Israel:
when he is conscious to himself, that he hath notoriously played the fool, as Tamar said to Amnon, 2 Sam. 13.13. And thou shalt be as one of the Fools in Israel:
If sinners have not done foolishly, why do they repent when their eyes are opened? Or why is repentance called by the latines Resipiscentia, that is, a return to wisdom,
If Sinners have not done foolishly, why do they Repent when their eyes Are opened? Or why is Repentance called by the Latins Repentance, that is, a return to Wisdom,
To bring down the pride of man besides natural defects, and moral defilements (which he that knoweth himself cannot be ignorant of) there are Divine Rebukes which most men have fallen under, one time or other.
To bring down the pride of man beside natural defects, and moral defilements (which he that Knoweth himself cannot be ignorant of) there Are Divine Rebukes which most men have fallen under, one time or other.
Now the chastisements of God are intended for the hiding of pride from man, Job 33.17, 19. As God said to Moses concerning Miriam, If her father had but spit in her face, should she not be ashamed seven dayes? Numb. 12.14.
Now the chastisements of God Are intended for the hiding of pride from man, Job 33.17, 19. As God said to Moses Concerning Miriam, If her father had but spit in her face, should she not be ashamed seven days? Numb. 12.14.
whilst he bends his brows in anger? shall we nourish haughtiness under Gods frowns? Say unto God how terrible art thou in thy works? Psal. 66.3. God is terrible in his doing toward the children of men, v. 5. it followeth v. 7. Let not the Rebellious exalt themselves.
while he bends his brows in anger? shall we nourish haughtiness under God's frowns? Say unto God how terrible art thou in thy works? Psalm 66.3. God is terrible in his doing towards the children of men, v. 5. it follows v. 7. Let not the Rebellious exalt themselves.
Now when the Lion roar•th, who will not fear? Amos 3.8. That is, when God displaieth his anger, ought not every one to tremble at it? Notable is that passage, Job 9.13. If God will not withdraw his anger, the proud helpers do stoop under him.
Now when the lion roar•th, who will not Fear? Amos 3.8. That is, when God displayeth his anger, ought not every one to tremble At it? Notable is that passage, Job 9.13. If God will not withdraw his anger, the proud helpers do stoop under him.
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So far are men from swelling with pride, when they take notice of Gods rebukes, that David saith, When thou (that is God) dost correct man for iniquity, thou makest his beauty to consume away like a moth, Psal. 39.11.
So Far Are men from swelling with pride, when they take notice of God's rebukes, that David Says, When thou (that is God) dost correct man for iniquity, thou Makest his beauty to consume away like a moth, Psalm 39.11.
He that shall often look his face in that glass which shall represent to him those three things which I last mentioned, viz. his natural and spiritual defects (which are many and great in themselves,
He that shall often look his face in that glass which shall represent to him those three things which I last mentioned, viz. his natural and spiritual defects (which Are many and great in themselves,
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As for the first of these, a man may know what he is (as that he is a child of God, &c.) and yet not be proud of it, John 3.14. We know that we have passed from death to life, &c. 1 Joh. 5.19.
As for the First of these, a man may know what he is (as that he is a child of God, etc.) and yet not be proud of it, John 3.14. We know that we have passed from death to life, etc. 1 John 5.19.
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We know that we are of God, &c. For why should a man be proud of what he is by the meer grace and favor of God? It was no pride in St. Paul to say, By the grace of God I am what I am ( viz. a Saint,
We know that we Are of God, etc. For why should a man be proud of what he is by the mere grace and favour of God? It was no pride in Saint Paul to say, By the grace of God I am what I am (viz. a Saint,
He that seeth that there is some good thing in him towards the Lord, but yet more evil than good, more flesh than spirit, more dross than silver, more sin than grace, hath no more cause to be proud of that little Grace and holiness which he hath,
He that sees that there is Some good thing in him towards the Lord, but yet more evil than good, more Flesh than Spirit, more dross than silver, more since than grace, hath no more cause to be proud of that little Grace and holiness which he hath,
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If our sins preponderate our graces (I mean, if they be more and greater than they (as in this life they alwaies are) if there be in us a more general indisposedness,
If our Sins preponderate our graces (I mean, if they be more and greater than they (as in this life they always Are) if there be in us a more general indisposedness,
than there is promptness, and readiness to what is good; more earthly than heavenly mindedness; more self-seeking than self-denyal; more bad thoughts than good;
than there is promptness, and readiness to what is good; more earthly than heavenly Mindedness; more self-seeking than self-denial; more bad thoughts than good;
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If that grace wherein we most excel (be it patience, or whatsoever else) be more deficient than it is perfect, more remote from perfection than it is near to it,
If that grace wherein we most excel (be it patience, or whatsoever Else) be more deficient than it is perfect, more remote from perfection than it is near to it,
for if we might be proud of either, we might with more reason be proud of what we are than of what we have. (I mean of those good things which are within us (and are as it were part of our selves) than of those which are without us.
for if we might be proud of either, we might with more reason be proud of what we Are than of what we have. (I mean of those good things which Are within us (and Are as it were part of our selves) than of those which Are without us.
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but his master that guideth his hand,) but God who performeth all things for thee, heare S. Paul, 1 Cor. 15.10. I laboured more abundantly than they all (saith he) yet not I but the grace of God that was with me. And Phil. 2.13. It is God which worketh in you both to will and to do of his good pleasure.
but his master that guideth his hand,) but God who Performeth all things for thee, hear S. Paul, 1 Cor. 15.10. I laboured more abundantly than they all (Says he) yet not I but the grace of God that was with me. And Philip 2.13. It is God which works in you both to will and to do of his good pleasure.
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but how many more that were cold and heartless? set one against the other and see how little cause thou hast to be proud? any more than a miser of his liberality, who makes a great feast,
but how many more that were cold and heartless? Set one against the other and see how little cause thou hast to be proud? any more than a miser of his liberality, who makes a great feast,
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Think but of the good thou hast left undone (that is, which thou mightest have done and hast not) and then (if thou canst) be proud of the good which thou hast done;
Think but of the good thou hast left undone (that is, which thou Mightest have done and hast not) and then (if thou Canst) be proud of the good which thou hast done;
Is not then boasting excluded? if thou hast done but the tithe of that good which thou hadst power to do, whose evil deeds besides are like the stars of Heaven, which cannot be numbred.
Is not then boasting excluded? if thou hast done but the tithe of that good which thou Hadst power to do, whose evil Deeds beside Are like the Stars of Heaven, which cannot be numbered.
Neither hast thou just cause to boast of thy sufferings, if thou hast been a great sufferer even for righteousness sake, considering first, what the Apostle speaketh, Phil. 1.29.
Neither hast thou just cause to boast of thy sufferings, if thou hast been a great sufferer even for righteousness sake, considering First, what the Apostle speaks, Philip 1.29.
for upon that accompt are all, or the most of our other sufferings, and afflictions which are generally more than those, that go by the name of persecutions, what we suffer for the truth is usually much less than what the truth hath suffered by us:
for upon that account Are all, or the most of our other sufferings, and afflictions which Are generally more than those, that go by the name of persecutions, what we suffer for the truth is usually much less than what the truth hath suffered by us:
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yet from thence no just cause would be ministred to him, to sacrifice to his own net (which all proud men do) Sith the best man in the world is indebted to God,
yet from thence no just cause would be ministered to him, to sacrifice to his own net (which all proud men do) Sith the best man in the world is indebted to God,
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Having then proved that every man hath great cause to be humble, and no man hath any cause to be proud from those premises, I draw this conclusion, viz. That he who thinks soberly of himself,
Having then proved that every man hath great cause to be humble, and no man hath any cause to be proud from those premises, I draw this conclusion, viz. That he who thinks soberly of himself,
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Pride and arrogancy do I hate: Six things doth the Lord hate, yea, seven are an abomination to him, and the first of them is a proud look. God hath put a strang enmity into men against the sin of pride,
Pride and arrogance do I hate: Six things does the Lord hate, yea, seven Are an abomination to him, and the First of them is a proud look. God hath put a strange enmity into men against the since of pride,
and others do what they can to eclipse him, just as neighbouring Princes do to weaken any Kingdom or State that grows too great, and threatens to overtop them.
and Others do what they can to eclipse him, just as neighbouring Princes do to weaken any Kingdom or State that grows too great, and threatens to overtop them.
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than a proud man that hath more brightness of his own. Many kinds of sinners do love one another, as such, viz. Fellow-drunkards, fellow-gamesters, fellow-whoremasters;
than a proud man that hath more brightness of his own. Many Kinds of Sinners do love one Another, as such, viz. Fellow-drunkards, fellow-gamesters, fellow-whoremasters;
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We have heard of the family of love, (a sect so called) but proud persons may go by the name of the family of hatred, God having signified his hatred to them by leaving them above all other sorts of men to hate one another.
We have herd of the family of love, (a sect so called) but proud Persons may go by the name of the family of hatred, God having signified his hatred to them by leaving them above all other sorts of men to hate one Another.
as for those who invite God to dwell in them, (for so by their humility they do) and in whom God himself delights to dwell. Two texts will fully prove the several branches of this second reason, viz. Ps. 10.3. The wicked through the pride of his countenance will not seek after God:
as for those who invite God to dwell in them, (for so by their humility they do) and in whom God himself delights to dwell. Two texts will Fully prove the several branches of this second reason, viz. Ps. 10.3. The wicked through the pride of his countenance will not seek After God:
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But as to others God saith, I dwell with him that is of an humble spirit, to revive the spirit of the humble, Isa. 57.15. God will provide dwellings for them, with whom himself delights to dwell, whilst others it may be shall go without.
But as to Others God Says, I dwell with him that is of an humble Spirit, to revive the Spirit of the humble, Isaiah 57.15. God will provide dwellings for them, with whom himself delights to dwell, while Others it may be shall go without.
for proud persons who will certainly overlook his hand, and power, and goodness, and ascribe all to their own, Deut. 8.12, 14, 17. Beware least when thou art full,
for proud Persons who will Certainly overlook his hand, and power, and Goodness, and ascribe all to their own, Deuteronomy 8.12, 14, 17. Beware least when thou art full,
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and surely his goodness no less, for what the Jews said to Christ touching the Centurion, viz. That he was worthy for whom he should do this, so proud persons are apt to think that they themselves are worthy of all that is done for them, either by God, or men;
and surely his Goodness no less, for what the jews said to christ touching the Centurion, viz. That he was worthy for whom he should do this, so proud Persons Are apt to think that they themselves Are worthy of all that is done for them, either by God, or men;
and to make them greater in their own eyes who are too great already, therefore the text saith, Beware least when thou hast built goodly houses and dwelt in them, thine heart be lifted up, Deut. 8. When God hath made men humble,
and to make them greater in their own eyes who Are too great already, Therefore the text Says, Beware least when thou hast built goodly houses and dwelled in them, thine heart be lifted up, Deuteronomy 8. When God hath made men humble,
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What should proud men do with goodly Cities? set them on fire with contention (for of pride commeth contention) and make them less desirable than a wilderness? as Solomon, Prov. 21.9. It is better to dwell, in a corner of the house top, than with a brawling woman in a wide house.
What should proud men do with goodly Cities? Set them on fire with contention (for of pride comes contention) and make them less desirable than a Wilderness? as Solomon, Curae 21.9. It is better to dwell, in a corner of the house top, than with a brawling woman in a wide house.
God seems to delight in crossing, and carrying headlong the designs of proud persons, as of those that went about to build the tower of Babel, of Pharaoh, and of Nebuchadnezar: and it is the temper of not a few men and women to love to cross and set themselves against those persons, whom they judg exceeding proud.
God seems to delight in crossing, and carrying headlong the designs of proud Persons, as of those that went about to built the tower of Babel, of Pharaoh, and of Nebuchadnezzar: and it is the temper of not a few men and women to love to cross and Set themselves against those Persons, whom they judge exceeding proud.
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How can men affront God more, than in saying who is the Lord? and so said Pharaoh in the pride of his heart, who is the Lord that I should obey him? Proud men must be crossed,
How can men affront God more, than in saying who is the Lord? and so said Pharaoh in the pride of his heart, who is the Lord that I should obey him? Proud men must be crossed,
and frustrated, least they should think themselves to be more than men, Ps. 9.20. Put them in fear O Lord, that the nations may know themselves to be but men.
and frustrated, lest they should think themselves to be more than men, Ps. 9.20. Put them in Fear Oh Lord, that the Nations may know themselves to be but men.
and how he hath obliged himself by promise to do great things for them that are ••mble, viz. To teach them, to dwell with them, 〈 ◊ 〉 revive and comfort them, &c. These things ••sidered,
and how he hath obliged himself by promise to do great things for them that Are ••mble, viz. To teach them, to dwell with them, 〈 ◊ 〉 revive and Comfort them, etc. These things ••sidered,
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No misery but Hell (nor that neither) •ill humble that person, that is not humbled by the •urning of such a City as London was, himself being greatly concerned in it.
No misery but Hell (nor that neither) •ill humble that person, that is not humbled by the •urning of such a city as London was, himself being greatly concerned in it.
Till God have made us kiss his rod, and so far forth accept the punishment of our iniquity as to acknowledg that he was righteous in burning so great a part of our City,
Till God have made us kiss his rod, and so Far forth accept the punishment of our iniquity as to acknowledge that he was righteous in burning so great a part of our city,
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and would be so if he should never suffer it to be built again, and till he have made us see, that except the Lord-build the house and so the City, they labour in vain that build it, Psal. 127.1. That it is impossible for us by our own power and strength, to build us another City;
and would be so if he should never suffer it to be built again, and till he have made us see, that except the Lord-build the house and so the city, they labour in vain that built it, Psalm 127.1. That it is impossible for us by our own power and strength, to built us Another city;
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but as the trumpiter breaths into it) and therefore he said well, who said, that no man is any thing more (meaning that good is) than what God makes him daily and hourly.
but as the trumpiter breathes into it) and Therefore he said well, who said, that no man is any thing more (meaning that good is) than what God makes him daily and hourly.
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It is a very significant phrase both in our native tongue, that when we would say a man is proud, we say he thinks himself to be some body, as if every man were nothing,
It is a very significant phrase both in our native tongue, that when we would say a man is proud, we say he thinks himself to be Some body, as if every man were nothing,
when he is nothing, deceiveth himself, Gal. 6.3. I find the same phrase in the Greek Testament, for we read of Theudas boasting himself to be some body (NONLATINALPHABET) which methinks is a fuller expression than is used of Simon Magus, of whom it is said that he gave out, that himself was some great one, Acts 8.9.
when he is nothing, deceives himself, Gal. 6.3. I find the same phrase in the Greek Testament, for we read of Theudas boasting himself to be Some body () which methinks is a fuller expression than is used of Simon Magus, of whom it is said that he gave out, that himself was Some great one, Acts 8.9.
and such a kind of mistake, as if one should think a meere shadow to be a real body or substance, Ps. 144.4. Man is like vanity, his dayes are as a shadow that passeth away.
and such a kind of mistake, as if one should think a mere shadow to be a real body or substance, Ps. 144.4. Man is like vanity, his days Are as a shadow that passes away.
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When I observe how men do treat those that are notoriously proud, I fancy them to be like the picture we see in some Almanacks, viz. A man every where pierced with arrows from head to foot,
When I observe how men do Treat those that Are notoriously proud, I fancy them to be like the picture we see in Some Almanacs, viz. A man every where pierced with arrows from head to foot,
I say therefore once again, as you love your selves, and as you love your City, be humble, be lowly minded, take heed of lifting up your selves after that God hath cast you down.
I say Therefore once again, as you love your selves, and as you love your city, be humble, be lowly minded, take heed of lifting up your selves After that God hath cast you down.
and the pride life, as if they three were all that is in the world, 1 John 2.16. Conquer pride, and take the comfort of that excellent, and incouraging passage, Joh 22.29. When men are cast down, then thou shalt say there is lifting up:
and the pride life, as if they three were all that is in the world, 1 John 2.16. Conquer pride, and take the Comfort of that excellent, and encouraging passage, John 22.29. When men Are cast down, then thou shalt say there is lifting up:
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DISCOURSE XLV. That to seek the Kingdom of God, and the righteousness thereof, in the first place (for Londoners generally so to do) were one of the best ways to obtain a new City.
DISCOURSE XLV. That to seek the Kingdom of God, and the righteousness thereof, in the First place (for Londoners generally so to do) were one of the best ways to obtain a new city.
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But seek ye first the Kingdom of God and his righteousness and all these things shall be added to you, and in reflecting upon those words, will see a plain proof of that proposition, whereof the title doth consist, taking it for granted that though meat,
But seek you First the Kingdom of God and his righteousness and all these things shall be added to you, and in reflecting upon those words, will see a plain proof of that proposition, whereof the title does consist, taking it for granted that though meat,
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yet all other needful things for this life, are there implied, and intended, as by a parity of reason (which is a good sort of argument) may be concluded.
yet all other needful things for this life, Are there implied, and intended, as by a parity of reason (which is a good sort of argument) may be concluded.
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The foregoing words are, your heavenly Father knoweth that ye have need of all these things, v. 32. From whence we may infer, that all such things as our heavenly Father knows we have need,
The foregoing words Are, your heavenly Father Knoweth that you have need of all these things, v. 32. From whence we may infer, that all such things as our heavenly Father knows we have need,
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In this sense ought the Kingdom of God and the righteousness thereof to be sought by us in the first place, that is, to be made our highest end, our ultimate design, to which all other designs are to be referred, and subordinated, as for example:
In this sense ought the Kingdom of God and the righteousness thereof to be sought by us in the First place, that is, to be made our highest end, our ultimate Design, to which all other designs Are to be referred, and subordinated, as for Exampl:
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you would have a City that you might buy and sell, and get gain (that is the lowest round of the ladder) you would do that, that you and yours might live,
you would have a city that you might buy and fell, and get gain (that is the lowest round of the ladder) you would do that, that you and yours might live,
for all causes are before their effects, now ends are causes, (as the final cause is often spoken of) and the highest ends of any action is the first cause thereof, that is, within our selves,
for all Causes Are before their effects, now ends Are Causes, (as the final cause is often spoken of) and the highest ends of any actium is the First cause thereof, that is, within our selves,
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if that were generally done by those that are concerned in London, would make that desolate City to spring up as tender grass springing out of the earth, by clear shining after rain, and cause the blessing of God to come down upon it, like rain upon the women grass.
if that were generally done by those that Are concerned in London, would make that desolate city to spring up as tender grass springing out of the earth, by clear shining After rain, and cause the blessing of God to come down upon it, like rain upon the women grass.
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Suppose the City should require seven years time to build it again, some may think that doing nothing to it upon the Sabbath day, is a great hinderance,
Suppose the city should require seven Years time to built it again, Some may think that doing nothing to it upon the Sabbath day, is a great hindrance,
and sounding the Trumpets as was appointed them, for it is said, It shall come to pass when ye hear the sound of the Trumpet, all the people shall shout with a great shout,
and sounding the Trumpets as was appointed them, for it is said, It shall come to pass when you hear the found of the Trumpet, all the people shall shout with a great shout,
and the wall of the City, shall fall down flat, Joshua 6.5. The Prophet was angry with the King of Israel for smiting the ground but thrice, 2 Kings. 13.19. Thou shouldst have smitten five or six times (said he) then hadst thou smitten Syria, till thou hadst consumed it:
and the wall of the city, shall fallen down flat, joshua 6.5. The Prophet was angry with the King of Israel for smiting the ground but thrice, 2 Kings. 13.19. Thou Shouldst have smitten five or six times (said he) then Hadst thou smitten Syria, till thou Hadst consumed it:
The practise of Religion, both in refraining what is evil, and doing what is good, is never more necessary than when some great undertaking is in hand, Deut. 23.9. When the host goes forth against thine enemies then keep thee from every wicked thing;
The practice of Religion, both in refraining what is evil, and doing what is good, is never more necessary than when Some great undertaking is in hand, Deuteronomy 23.9. When the host Goes forth against thine enemies then keep thee from every wicked thing;
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Our way to have another City even upon earth, is to imitate those worthies we read of, Heb. 11.16. But now they desire a better country, that is, an heavenly:
Our Way to have Another city even upon earth, is to imitate those worthies we read of, Hebrew 11.16. But now they desire a better country, that is, an heavenly:
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and earth both, both of their interest, (if I may so call the world which they live upon for the present) and of their principal which they expect hereafter.
and earth both, both of their Interest, (if I may so call the world which they live upon for the present) and of their principal which they expect hereafter.
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if we will not regard his Kingdom, the beginning, increase, and perfecting thereof, both in our selves and others? By the Kingdom of God, I mean the Kingdom of Grace which is glory begun,
if we will not regard his Kingdom, the beginning, increase, and perfecting thereof, both in our selves and Others? By the Kingdom of God, I mean the Kingdom of Grace which is glory begun,
Which being but gradually distinct, (as the same person in infancy and at full age) I may speak of as one kingdom, ( viz. specifically so, I speak of that kingdom as Gods concern,
Which being but gradually distinct, (as the same person in infancy and At full age) I may speak of as one Kingdom, (viz. specifically so, I speak of that Kingdom as God's concern,
But will God build houses and Cities for them that fear him not, yea for his enemies whom he hath threatned to slay? at leastwise can they promise themselves he will do so? or hath he any where promised so to do? nay in Prov. 14.11. it is said The house of the wicked shall be overthrown, but the tabernacle of the righteous shall flourish.
But will God built houses and Cities for them that Fear him not, yea for his enemies whom he hath threatened to slay? At leastwise can they promise themselves he will do so? or hath he any where promised so to do? nay in Curae 14.11. it is said The house of the wicked shall be overthrown, but the tabernacle of the righteous shall flourish.
But ere I proceed in speaking to men, let me speak a few words to God, on behalf of my self and others, Lord give me more faith in this promise, this double promise, (for so I understand it) that they who seek thy Kingdom,
But ere I proceed in speaking to men, let me speak a few words to God, on behalf of my self and Others, Lord give me more faith in this promise, this double promise, (for so I understand it) that they who seek thy Kingdom,
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how fearful are most men to swim, when they are above their depth? when they can feel no ground, under them, that meer sense and reason can stand upon.
how fearful Are most men to swim, when they Are above their depth? when they can feel no ground, under them, that mere sense and reason can stand upon.
To me it seemeth a little strang, that the great God having made the promise of a Kingdom to such as seek it in the first place ( and by patient continuance in well doing, for that I must adde out of Rom. 2.) Should adde any promise of things so much inferiour to it,
To me it seems a little strange, that the great God having made the promise of a Kingdom to such as seek it in the First place (and by patient Continuance in well doing, for that I must add out of Rom. 2.) Should add any promise of things so much inferior to it,
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and concluded from the promise of that kingdom, with a quanto magis, as the Apostle in another case, If when we were enemies, we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life, Rom. 5.10.
and concluded from the promise of that Kingdom, with a quanto magis, as the Apostle in Another case, If when we were enemies, we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life, Rom. 5.10.
He that hath assured us of an heavenly kingdom, if we seek it, and the righteousness thereof, will certainly in that case, not deny us an earthly City,
He that hath assured us of an heavenly Kingdom, if we seek it, and the righteousness thereof, will Certainly in that case, not deny us an earthly city,
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But as young Virgins can hardly perswade themselves their suitors do love them, unless they ever and anon, present them with one thing or another, that might be spared, over and above the solid offers they make of setling great and liberal joyntures upon them:
But as young Virgins can hardly persuade themselves their Suitors do love them, unless they ever and anon, present them with one thing or Another, that might be spared, over and above the solid offers they make of settling great and liberal jointures upon them:
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So the great God by way of condescention to our (weakness, knowing us to be much what of the same temper,) hath promised us the little things of this life, (for so they are comparatively) over and above his kingdom,
So the great God by Way of condescension to our (weakness, knowing us to be much what of the same temper,) hath promised us the little things of this life, (for so they Are comparatively) over and above his Kingdom,
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for and towards it than from any thing else (I mean proportionably to the time they had wont to spend in it) ex. gr. when they have building work in hand, possibly they will pray but half so long,
for and towards it than from any thing Else (I mean proportionably to the time they had wont to spend in it) ex. Great. when they have building work in hand, possibly they will pray but half so long,
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But say I, never pinch thy general calling to promote thy particular calling, but rather hope to promote thy particular calling, by giving full scope to thy general,
But say I, never pinch thy general calling to promote thy particular calling, but rather hope to promote thy particular calling, by giving full scope to thy general,
and of his Christ, Rev. 11.15. Let us labour in our several capacities to advance the kingdom of God, and if another London be needful for us, (as who thinks it is not?) he will certainly advance our City.
and of his christ, Rev. 11.15. Let us labour in our several capacities to advance the Kingdom of God, and if Another London be needful for us, (as who thinks it is not?) he will Certainly advance our city.
DISCOURSE XLVI. Upon the observation of that full imployment, which Carpenters, Bricklayers, and all other Artificers, who relate to building, have at this day, compared with the condition of scholars, under various revolutions.
DISCOURSE XLVI. Upon the observation of that full employment, which Carpenters, Bricklayers, and all other Artificers, who relate to building, have At this day, compared with the condition of Scholars, under various revolutions.
Surely Aristotle saith true, viz. that Privation is a principle, and that the corruption or destruction of one thing is the generation or production of another.
Surely Aristotle Says true, viz. that Privation is a principle, and that the corruption or destruction of one thing is the generation or production of Another.
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but not for Scholars, they are the Camelions, that must live upon the •aire (if they know how) unless they can be Camelions in another sense, viz. assume the colour of all things which they come near.
but not for Scholars, they Are the Chameleons, that must live upon the •aire (if they know how) unless they can be Chameleons in Another sense, viz. assume the colour of all things which they come near.
If poverty and necessity (that ingens telum ) may be compared to Lions (as by the fright some have taken at the very roaring of them, at a great distance, one would think they might) they and their families, have time after time been consigned to the Lions Den,
If poverty and necessity (that ingens telum) may be compared to Lions (as by the fright Some have taken At the very roaring of them, At a great distance, one would think they might) they and their families, have time After time been consigned to the Lions Den,
and erruditos instead of Christianos ad Leones, that is, away with Scholars, as heretofore with Christians to the Lions, hath bin the great outcry under several changes.
and erruditos instead of Christians and Leones, that is, away with Scholars, as heretofore with Christians to the Lions, hath been the great outcry under several changes.
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It was no matter what their talents were (though the talents of a Holdsworth a Featly, &c.) Talents of lead will give some men as good content (if not better) than talents of gold.
It was no matter what their Talents were (though the Talents of a Holdsworth a Featly, etc.) Talents of led will give Some men as good content (if not better) than Talents of gold.
and that when their parents sent them to the University, they had bound them to some sorry trade, by which they might have been able to have got their bread,
and that when their Parents sent them to the university, they had bound them to Some sorry trade, by which they might have been able to have god their bred,
Surely Scholars would as fain live as other men, they love themselves and their Families as well as others do, the light of learning in them, hath not extinguished the light of nature.
Surely Scholars would as fain live as other men, they love themselves and their Families as well as Others do, the Light of learning in them, hath not extinguished the Light of nature.
I write not this to blame the policy or reason of state that hath thought fit it should be so, (though he that will, may censure those times whence I have taken the instances of this kind of severity) but to condole the misery of Schollars in regard it hath bin so.
I write not this to blame the policy or reason of state that hath Thought fit it should be so, (though he that will, may censure those times whence I have taken the instances of this kind of severity) but to condole the misery of Scholars in regard it hath been so.
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For who have bin more profound to destroy one another than Schollars? If homo homini lupus be a Proverb, it hath bin no where more verified than amongst Schollars, who have bin lupi in fabula one to another,
For who have been more profound to destroy one Another than Scholars? If homo Homini lupus be a Proverb, it hath been no where more verified than among Scholars, who have been Lupi in fabula one to Another,
and devoured one anothers maintenance, and livelyhoods, by the imposition of Ingagements, and such like Artifices, instructing after-times in methods of policy, which the depraved nature of man is but too prone to follow.
and devoured one another's maintenance, and livelihoods, by the imposition of Engagements, and such like Artifices, instructing Aftertimes in methods of policy, which the depraved nature of man is but too prove to follow.
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and very vertuous besides? if weighed in other scales, he hath bin found too light, his little kingdom, I mean his work and wages have both bin taken from him.
and very virtuous beside? if weighed in other scales, he hath been found too Light, his little Kingdom, I mean his work and wages have both been taken from him.
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He is a Cavalier, an Episcopal man, or, &c. Sequester him, &c. A waggish Inn-keeper was once (in my hearing) commending an officious lye, (it may be himself had sometime tryed the sweetness of it) but what if all Schollars be not of his mind? yea, what if none that are conscientious be? what if some could not,
He is a cavalier, an Episcopal man, or, etc. Sequester him, etc. A waggish Innkeeper was once (in my hearing) commending an officious lie, (it may be himself had sometime tried the sweetness of it) but what if all Scholars be not of his mind? yea, what if none that Are conscientious be? what if Some could not,
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or durst not tell such alye if it might save their lives? must they turn out upon it? as if lying were a gift essential to a Minister whose work it is to Preach the truth, at leastwise as if the Apostle Paul his becoming all things 〈 ◊ 〉 all, were his professing himself to be of every other mans mind,
or durst not tell such aly if it might save their lives? must they turn out upon it? as if lying were a gift essential to a Minister whose work it is to Preach the truth, At leastwise as if the Apostle Paul his becoming all things 〈 ◊ 〉 all, were his professing himself to be of every other men mind,
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If a man had written as many books as ever Gro••us did, and to as good purpose, to have bin able to have underwritten his name to a small Script (an Ingagement or such like thing) might when time was, have done him more service;
If a man had written as many books as ever Gro••us did, and to as good purpose, to have been able to have underwritten his name to a small Script (an Engagement or such like thing) might when time was, have done him more service;
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An excellent Artificer, Lim•er, or such like, of what Nation or Religion soever whether Jew, or Turk, shall be set at work by every body, rather than a bungler, of whatsoever Judgment,
an excellent Artificer, Lim•er, or such like, of what nation or Religion soever whither Jew, or Turk, shall be Set At work by every body, rather than a bungler, of whatsoever Judgement,
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Why doth our Mother, the University, put such respect upon her sons, that are Fellows of Colledges? why will she have them capt as far as they can be discerned? are they there lifted up that they may take the greater fall? (Tolluntur in altum, ut lapsu graviore ruant.) Are they there so honoured, that they may be elswhere more despicable? there they sit with the sons of Nobles,
Why does our Mother, the university, put such respect upon her Sons, that Are Fellows of Colleges? why will she have them captain as Far as they can be discerned? Are they there lifted up that they may take the greater fallen? (Tolluntur in altum, ut lapsu graviore ruant.) are they there so honoured, that they may be elsewhere more despicable? there they fit with the Sons of Nobles,
but how soon do many of them come to sit as it were with the dogs of their flock? if there they be cloathed in Scarlet, they quickly come as it were to imbrace dung-hills.
but how soon do many of them come to fit as it were with the Dogs of their flock? if there they be clothed in Scarlet, they quickly come as it were to embrace dunghills.
For what should they do with books that can make no use of their learning? any more than a Musician with a great many Lutes and Viols, who is not permitted to play one Lesson upon any of them? Some have even idolized their Books, their Books have bin as it were their God,
For what should they do with books that can make no use of their learning? any more than a Musician with a great many Lutes and Viols, who is not permitted to play one lesson upon any of them? some have even idolized their Books, their Books have been as it were their God,
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If Schollars continue Batchelors, (as few of them do in that sense) make themselves Eunuchs for the Kingdom of Heavens sake (alluding to Mat. 19.12.) possibly they may be received into some good Family,
If Scholars continue Bachelors, (as few of them do in that sense) make themselves Eunuchs for the Kingdom of Heavens sake (alluding to Mathew 19.12.) possibly they may be received into Some good Family,
I can but think what hard shift the Sons of the Prophets made in Elisha's time, The place where we dwell, said they to Elisha, is too strait for us, Let us go unto Jordan, and take thence every man a beam,
I can but think what hard shift the Sons of the prophets made in Elisha's time, The place where we dwell, said they to Elisha, is too strait for us, Let us go unto Jordan, and take thence every man a beam,
But if Schollars happen to marry (as most of them do) and after they have so done, come to have their Olive plants sit round about their Table, and then an •our of temptation come (an Ingagement is ten•ered,
But if Scholars happen to marry (as most of them do) and After they have so done, come to have their Olive plants fit round about their Table, and then an •our of temptation come (an Engagement is ten•ered,
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Aarons Rod blossomed when none of the •est did, Numb. 17.5. I know one at this day that •ath no less than ten sons all alive, besides a sample of the other sex:
Aaron's Rod blossomed when none of the •est did, Numb. 17.5. I know one At this day that •ath no less than ten Sons all alive, beside a sample of the other sex:
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though the greatness both of his charge, and of his worth (in the main) considered, it were heartily to be wished, that all Arrows shot towards him, might be like those which Jonathan shot towards David, all of which either went beyond, or fell short of him.
though the greatness both of his charge, and of his worth (in the main) considered, it were heartily to be wished, that all Arrows shot towards him, might be like those which Johnathan shot towards David, all of which either went beyond, or fell short of him.
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Surely when God shall do good in his good pleasure to Sion, and build the Walls of Jerusalem then all such workmen as need not to be ashamed, shall be employed and encouraged:
Surely when God shall do good in his good pleasure to Sion, and built the Walls of Jerusalem then all such workmen as need not to be ashamed, shall be employed and encouraged:
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Mean time let Patience have her perfect work, that ye may be perfect and entire, wanting nothing (even whilst you seem to want every thing), James 1.4.
Mean time let Patience have her perfect work, that you may be perfect and entire, wanting nothing (even while you seem to want every thing), James 1.4.
Scholars must not be pitied because having wit, and learning, it is supposed they can shift, (though indeed none are more shiftless for the world than they) none more like to sheep than they, of which it is reported, that if they have once lost their ways, they can never find it again.
Scholars must not be pitied Because having wit, and learning, it is supposed they can shift, (though indeed none Are more shiftless for the world than they) none more like to sheep than they, of which it is reported, that if they have once lost their ways, they can never find it again.
and disputable matters (which the light and temper, and ingenuity of some men, will not permit them to do) or else they must live in the frigid zone of a cold, and almost starving charity.
and disputable matters (which the Light and temper, and ingenuity of Some men, will not permit them to do) or Else they must live in the frigid zone of a cold, and almost starving charity.
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and if they be conscientious, they run a great adventure? For was it not one while contriving (and who can secure after ages from the like snares) that Schollars shall be put to abjure that family,
and if they be conscientious, they run a great adventure? For was it not one while contriving (and who can secure After ages from the like snares) that Scholars shall be put to abjure that family,
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as if they could do all things by an omnipotency of distinctions, or as if they were never to be trusted, till they had taken Achitophels councel viz. to be with their Fathers Concubines, in the face of the Sun, I mean to do some horrid, and odious thing.
as if they could do all things by an omnipotency of Distinctions, or as if they were never to be trusted, till they had taken Achitophels council viz. to be with their Father's Concubines, in the face of the Sun, I mean to do Some horrid, and odious thing.
so •hat if it were left to peoples liberty, always and •n all cases, to reward them as little as they please, •f there were no dues of theirs demandable by law, •eally I think the major part of them would be the •oorest of all people, that do not beg about the •reets.
so •hat if it were left to peoples liberty, always and •n all cases, to reward them as little as they please, •f there were no dues of theirs demandable by law, •eally I think the Major part of them would be the •oorest of all people, that do not beg about the •reets.
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than a Scholar, and one I have heard of, that was forced together with his preaching, to apply himself to the work of a Cobler, (to eake out his maintenance) as if the Souls of men,
than a Scholar, and one I have herd of, that was forced together with his preaching, to apply himself to the work of a Cobbler, (to eake out his maintenance) as if the Souls of men,
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Compositors they say may earn their twenty shillings a week, whereas composers of books (unless it be here and there one) may have their labour for their pains.
Compositors they say may earn their twenty shillings a Week, whereas composers of books (unless it be Here and there one) may have their labour for their pains.
Who are so much the objects of wonder, and of envy, as Scholars if they do arrive but to a mediocrity of estate? as namely to have two or three hundred pounds a year of their own,
Who Are so much the objects of wonder, and of envy, as Scholars if they do arrive but to a mediocrity of estate? as namely to have two or three hundred pounds a year of their own,
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yea but a living of some such value, which is theirs but for life, how much notice is taken of it? whereas if a tradesman arrive to an estate of eight or ten thousand pounds, it makes no great noise,
yea but a living of Some such valve, which is theirs but for life, how much notice is taken of it? whereas if a tradesman arrive to an estate of eight or ten thousand pounds, it makes no great noise,
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Such are commonly counted covetous because rich, unless they prevent that infamy by being more liberal than they can well afford, I had almost said prodigal. I was about to say in some heat, pull down Universities, breed up Scholars in hospitals, they are reserved for alms.
Such Are commonly counted covetous Because rich, unless they prevent that infamy by being more liberal than they can well afford, I had almost said prodigal. I was about to say in Some heat, pull down Universities, breed up Scholars in hospitals, they Are reserved for alms.
If the kernel they are to swallow be soft and easy (or said so to be) yet the shell is made so hard, that it shall even break their teeth, ere they can come at it.
If the kernel they Are to swallow be soft and easy (or said so to be) yet the shell is made so hard, that it shall even break their teeth, ere they can come At it.
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or fellowships, or headships, rather than they would meddle with it, and yet whosoever he was that commented upon it, represented the sense and meaning thereof,
or fellowships, or headships, rather than they would meddle with it, and yet whosoever he was that commented upon it, represented the sense and meaning thereof,
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It is vain for Scholars to be conjurers, (as they say) if they want money, •nd if they have money enough, they need be no •onjurers (that is no very good Scholars) Simon •an do without Magus.
It is vain for Scholars to be conjurers, (as they say) if they want money, •nd if they have money enough, they need be no •onjurers (that is no very good Scholars) Simon •an do without Magus.
The world is no where more unequally dealt ••en amongst Scholars, Captains and Colonels, •nd some gown-men, almost as illiterate as they, •ave in dayes of yore bin admitted to the highest •egree that Universities can confer;
The world is no where more unequally dealt ••en among Scholars, Captains and Colonels, •nd Some Gown-men, almost as illiterate as they, •ave in days of yore been admitted to the highest •egree that Universities can confer;
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as if learning were no ways essential to those degrees, or as if 〈 ◊ 〉 were no affront to salute a man Salve Doctor sine ••ctrinâ: whereas on the other hand, the time hath •in when persons of as great learning, parts,
as if learning were no ways essential to those Degrees, or as if 〈 ◊ 〉 were no affront to salute a man Salve Doctor sine ••ctrinâ: whereas on the other hand, the time hath •in when Persons of as great learning, parts,
Surgunt indocti & terram rapiunt, dum alii cum doctrinâ in abyssum paupertatis detruduntur. Nay more than so, learned men under hatches, are scarce owned to be learned.
Surgunt Indocti & terram rapiunt, dum alii cum doctrinâ in Abyssum paupertatis detruduntur. Nay more than so, learned men under Hates, Are scarce owned to be learned.
Ingenious Wild gives us a second part to the same tune with thy Ah Poor Schollar, whither wilt thou go? Were Schollars bred up in Universities to learn the illiberal Sciences of Cutting Tobacco, selling Tallow Candles, Carding, and Spinning, they and theirs for bread (whilst others Card and Dice for their pleasure).
Ingenious Wild gives us a second part to the same tune with thy Ah Poor Scholar, whither wilt thou go? Were Scholars bred up in Universities to Learn the illiberal Sciences of Cutting Tobacco, selling Tallow Candles, Carding, and Spinning, they and theirs for bred (while Others Carded and Dice for their pleasure).
Are these the Arts in which they have commenced Batchelors and Masters? or were they trained up to live by breaking Laws? or not to know which way to get food and raiment for them and theirs without doing it? for no Pater-noster, no Penny is as true a rule, as no Penny, no Paternoster.
are these the Arts in which they have commenced Bachelors and Masters? or were they trained up to live by breaking Laws? or not to know which Way to get food and raiment for them and theirs without doing it? for no Paternoster, no Penny is as true a Rule, as no Penny, no Paternoster.
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In the dayes of his Majesties exile, and about twelve years since (as near as I can guess it) there was a Proclamation set forth by those that were then in power, that no Cavalier (as they then called them) should teach any School, &c. I confess that Proclamation did vanish like an ignis fatuus, and came to little or nothing (for Middlesex, I am sure, was full of such Schools at, and after that time):
In the days of his Majesties exile, and about twelve Years since (as near as I can guess it) there was a Proclamation Set forth by those that were then in power, that no cavalier (as they then called them) should teach any School, etc. I confess that Proclamation did vanish like an ignis fatuus, and Come to little or nothing (for Middlesex, I am sure, was full of such Schools At, and After that time):
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but suppose it had bin insisted upon, how many Schollars must have bin starved, that had no other way to live? or must have broke the Law (if that could have bin called a Law) to have kept themselves and their Families from starving? If Laws be stone walls, hunger will break through them,
but suppose it had been insisted upon, how many Scholars must have been starved, that had no other Way to live? or must have broke the Law (if that could have been called a Law) to have kept themselves and their Families from starving? If Laws be stone walls, hunger will break through them,
If those be stolen waters which men come by against Law, how often have Schollars bin fain to bear up themselves with those words of Solomon, Prov. 6.30. Men do not despise a Thief if he steal to satisfy his Soul when he is bungry.
If those be stolen waters which men come by against Law, how often have Scholars been fain to bear up themselves with those words of Solomon, Curae 6.30. Men do not despise a Thief if he steal to satisfy his Soul when he is bungry.
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There is one shift more that some good Schollars •ave bin put to, and that is to beg their bread, not •ut that they would rather have stolen imployment (if that be theft) had not the Laws of that time bin •oo hard for them,
There is one shift more that Some good Scholars •ave been put to, and that is to beg their bred, not •ut that they would rather have stolen employment (if that be theft) had not the Laws of that time been •oo hard for them,
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than have so done, but being too strictly observed to get any sufficient employment for the purpose of a livelyhood, they have rather •eg'd than starv'd.
than have so done, but being too strictly observed to get any sufficient employment for the purpose of a livelihood, they have rather •eged than starved.
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or as any man need to speak, and found the party in other discourse, Learned and fluent to admiration, O tempora, O mores, Tell it not in Gath. He that can speak Latine but so as not to break Priscians •ead, makes my bowels yearn towards him, if he come a begging;
or as any man need to speak, and found the party in other discourse, Learned and fluent to admiration, O tempora, O mores, Tell it not in Gaza He that can speak Latin but so as not to break Priscians •ead, makes my bowels yearn towards him, if he come a begging;
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I can but think how much it addeth to the misery of Schollars brought to want, to see how some rich ••rmugians, who are as defective in wit and inge•uity,
I can but think how much it adds to the misery of Scholars brought to want, to see how Some rich ••rmugians, who Are as defective in wit and inge•uity,
Methinks it is a sore disease that I have seen under the Sun, for Schollars to be made as it were the oft-scouring of all things and some of them such too, •s they of whom the Apostle saith the World was not worthy.
Methinks it is a soar disease that I have seen under the Sun, for Scholars to be made as it were the oft-scouring of all things and Some of them such too, •s they of whom the Apostle Says the World was not worthy.
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One while I think if Covetousness had never bin in the World, if it had not bin for certain Ahabs who thirsted after Naboths Vineyard, it had never fared so ill with Schollars;
One while I think if Covetousness had never been in the World, if it had not been for certain Ahabs who thirsted After Naboth's Vineyard, it had never fared so ill with Scholars;
though God knows that the persons whom they have so contemned, and blasted with some ugly name as might be, Disaffected, Malignant, &c. have some of them bin no wayes inferiour to them,
though God knows that the Persons whom they have so contemned, and blasted with Some ugly name as might be, Disaffected, Malignant, etc. have Some of them been no ways inferior to them,
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and pluckt the bread out of their mouths, were more righteous ••an they; yea, more able, learned, painful, use•ul than themselves were, or could ever expect to •e;
and plucked the bred out of their mouths, were more righteous ••an they; yea, more able, learned, painful, use•ul than themselves were, or could ever expect to •e;
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I say that they who have heaped to themselves ••perfluities, by multiplying those places, which ••ngly enjoyed, did but supply the necessities of bet•er men than themselves;
I say that they who have heaped to themselves ••perfluities, by multiplying those places, which ••ngly enjoyed, did but supply the necessities of bet•er men than themselves;
as if all were lawfully their fish that came •o their net (though drained out of other mens (ponds) and all theirs de jure, or of right, that were so de facto, or by actual possession,
as if all were lawfully their Fish that Come •o their net (though drained out of other men's (ponds) and all theirs de jure, or of right, that were so de facto, or by actual possession,
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Places of grea•er preferment, seemed ill to become other men, whilst the famous Bishop Usher (that unparallel'd Oracle of Learning) stript of his other enjoyments, was but only Minister of Lincolns-Inne? If then notorious Pride and Covetousness and disingenuity, be •ut reformed by mens selves,
Places of grea•er preferment, seemed ill to become other men, while the famous Bishop Usher (that unparalleled Oracle of Learning) stripped of his other enjoyments, was but only Minister of Lincolns-Inne? If then notorious Pride and Covetousness and disingenuity, be •ut reformed by men's selves,
or both, if due care be but taken that his Talents be not misimployed, and himself be incapacitated to do disservice (though his Principles may not in all things be commensurate with the Publick standard.)
or both, if due care be but taken that his Talents be not misemployed, and himself be incapacitated to do disservice (though his Principles may not in all things be commensurate with the Public standard.)
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That a Church or State may be sufficiently secured, that service, and no dis-service, shall be done them, by those that somewhat differ from them in Judgment,
That a Church or State may be sufficiently secured, that service, and no disservice, shall be done them, by those that somewhat differ from them in Judgement,
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and yet have bin intrusted with those Offices and Places of Command, which have, and do capacitate them to do an hundred fold more mischief, undiscerned,
and yet have been Entrusted with those Offices and Places of Command, which have, and do capacitate them to do an hundred fold more mischief, undiscerned,
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Let as high assurances of peaceableness under the Government be given by Ministers, as are required of Officers who have the greatest Commands either at Sea or Land,
Let as high assurances of peaceableness under the Government be given by Ministers, as Are required of Officers who have the greatest Commands either At Sea or Land,
Let not former Offences be remembred against Schollars, more than against other men, especially those of which themselves were never personally guilty.
Let not former Offences be remembered against Scholars, more than against other men, especially those of which themselves were never personally guilty.
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If their Fathers (I mean persons more aged and eminent than themselves) are thought to have eaten sowr Grapes, let not their teeth be set on edg, their bands made stronger,
If their Father's (I mean Persons more aged and eminent than themselves) Are Thought to have eaten sour Grapes, let not their teeth be Set on edge, their bans made Stronger,
and who would be thankful for that which were really but a competency) which being done, it would become their Interest to save that vessel in which themselves were Imbarqued,
and who would be thankful for that which were really but a competency) which being done, it would become their Interest to save that vessel in which themselves were Embarked,
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as many of them as are also good, and peaceable men, and in true compassion towards the interchangeable and alternate miseries which I have seen upon Schollars of several perswasions, who are,
as many of them as Are also good, and peaceable men, and in true compassion towards the interchangeable and alternate misery's which I have seen upon Scholars of several persuasions, who Are,
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We envy you not, go on and prosper, Do worthily in Ephratah, and be famous in Bethlehem, and build the City (though in another sense) as Rachel and Leah did build the house of Israel, that is, a great and renowned City, as that was a Family;
We envy you not, go on and prosper, Do worthily in Ephratah, and be famous in Bethlehem, and built the city (though in Another sense) as Rachel and Leah did built the house of Israel, that is, a great and renowned city, as that was a Family;
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HOw earnestly were it to be wished, that men, and women of Estates, would apply their charity to the building of Churches? Did I call it charity? surely that word is beneath the thing:
HOw earnestly were it to be wished, that men, and women of Estates, would apply their charity to the building of Churches? Did I call it charity? surely that word is beneath the thing:
Yet I have let the word Charity slip, because whatsoever is given without constraint, and of a willing mind, is vulgarly called by that name, (and loquendum cumvulgo is no ill rule) at leastwise when it is given to those that want it:
Yet I have let the word Charity slip, Because whatsoever is given without constraint, and of a willing mind, is vulgarly called by that name, (and loquendum cumvulgo is no ill Rule) At leastwise when it is given to those that want it:
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God dwelleth not in Temples made with hands, neither is worshipped with mens hands, as though he needed any thing, seeing he giveth to all life, and all things.
God dwells not in Temples made with hands, neither is worshipped with men's hands, as though he needed any thing, seeing he gives to all life, and all things.
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now upon this latter account it is perfect charity to build Churches, though in respect of the former it was piety, now where piety and charity go hand in hand, where they greet and kiss each other, they speak the work excellent, in which they two concur,
now upon this latter account it is perfect charity to built Churches, though in respect of the former it was piety, now where piety and charity go hand in hand, where they greet and kiss each other, they speak the work excellent, in which they two concur,
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but that they will quickly run out all, and bring themselves to husks, as did the prodigal, Luk. 15. Or as that great Lawyer prophesyed of his eldest son;
but that they will quickly run out all, and bring themselves to husks, as did the prodigal, Luk. 15. Or as that great Lawyer prophesied of his eldest son;
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If God had given them many children, (whom he hath been pleased to write childless) they could have given every child a fair portion, and made them all rich;
If God had given them many children, (whom he hath been pleased to write childless) they could have given every child a fair portion, and made them all rich;
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or of what they could have given to one, if they had had seven, or ten children (as they have none) towards building up convenient places for the worship of God? would such a proportion undo them? yea would they so much as feel it? what if the wealthy parents of hopeless children, did say to them as David said to Mephibosheth? Thou and Zibah divide the inheritance, so in this case, thou and the desolate Churches,
or of what they could have given to one, if they had had seven, or ten children (as they have none) towards building up convenient places for the worship of God? would such a proportion undo them? yea would they so much as feel it? what if the wealthy Parents of hopeless children, did say to them as David said to Mephibosheth? Thou and Zibah divide the inheritance, so in this case, thou and the desolate Churches,
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surely in this case NONLATINALPHABET, that half is more than the whole, is as true as in any, viz. that half a fathers estate, is more to be given to a hopeless child,
surely in this case, that half is more than the Whole, is as true as in any, viz. that half a Father's estate, is more to be given to a hopeless child,
Others (it may be) have a child or two not unhopeful, (but that is all they have) and the estate is so great as would have richly provided for many more;
Others (it may be) have a child or two not unhopeful, (but that is all they have) and the estate is so great as would have richly provided for many more;
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if the whole world had bin theirs, for their rule is this, that whatsoever they have, be it ever so much they must leave it, intirely to their Children, be they ever so few:
if the Whole world had been theirs, for their Rule is this, that whatsoever they have, be it ever so much they must leave it, entirely to their Children, be they ever so few:
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yea though they have but one, he or she must have all, and by that means they load them with thick clay, till they break their backs again, they tempt some loose persons to steal them,
yea though they have but one, he or she must have all, and by that means they load them with thick clay, till they break their backs again, they tempt Some lose Persons to steal them,
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if they be daughters, or to inveagle them if they be sons, they make them see so great an estate before them, that they think they shall never come to the end of it, they begin to think of dividing it,
if they be daughters, or to inveigle them if they be Sons, they make them see so great an estate before them, that they think they shall never come to the end of it, they begin to think of dividing it,
as the mother of Sisera and her wise ladies spake of his dividing the spoil, To every man a damsel or two (Judg. 5.30.) a prey of divers colours of needle work, on both sides meet for the necks of them that take the spoil, I say they begin to think of dividing,
as the mother of Sisera and her wise ladies spoke of his dividing the spoil, To every man a damsel or two (Judges 5.30.) a prey of diverse colours of needle work, on both sides meet for the necks of them that take the spoil, I say they begin to think of dividing,
and Goddesses of pleasure. Thus some destroy their children as that Tarpeian Virgin was destroyed, by overwhelming them with bracelets, I mean with riches more than they know what to do withall.
and Goddesses of pleasure. Thus Some destroy their children as that Tarpeian Virgae was destroyed, by overwhelming them with bracelets, I mean with riches more than they know what to do withal.
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Synagogues of State swarm every where, and are carefully provided for. There are Temples to Bacchus, and Venus almost innumerable, and much frequented.
Synagogues of State swarm every where, and Are carefully provided for. There Are Temples to Bacchus, and Venus almost innumerable, and much frequented.
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Men are about to build for themselves better houses than they had before, and while they they so do, would it not be a great shame if they should build no house for God? must God be but as it were a sojourner,
Men Are about to built for themselves better houses than they had before, and while they they so do, would it not be a great shame if they should built no house for God? must God be but as it were a sojourner,
whilst we dwell in ceiled houses? must the Ark remain as it were in tents? must religion be but a tenant at will having here and there a room afforded it, upon meer courtesy? There are (for ought I hear) but a moity of Churches to what were formerly intended to be built,
while we dwell in ceiled houses? must the Ark remain as it were in tents? must Religion be but a tenant At will having Here and there a room afforded it, upon mere courtesy? There Are (for ought I hear) but a moiety of Churches to what were formerly intended to be built,
and unliable to cavils, and exceptions from the world, is the exercise of religion in Churches than in private houses? How did Infidels take occasion (though most unjustly) by the primitive Christians, their assembling in private, to charg those horrid things upon them, which they could never have done,
and unliable to cavils, and exceptions from the world, is the exercise of Religion in Churches than in private houses? How did Infidels take occasion (though most unjustly) by the primitive Christians, their assembling in private, to charge those horrid things upon them, which they could never have done,
if they had met in publick? What religion is there in the world, that hath not publick temples erected for the exercise of it (whether Jewish, or Mahumetan, (if it be but permitted.)
if they had met in public? What Religion is there in the world, that hath not public Temples erected for the exercise of it (whither Jewish, or Mahometan, (if it be but permitted.)
What noble Temples have been erected to idol Gods, which are no Gods, as that at Ephesus to Diana? It hath been a custome amongst the Jews to throw down the book of Esther upon the ground,
What noble Temples have been erected to idol God's, which Are no God's, as that At Ephesus to Diana? It hath been a custom among the jews to throw down the book of Esther upon the ground,
but where is the lamb, &c. And Abraham said God will provide a lamb for a burnt offering, Gen. 22.7. The people found beasts to sacrifice, the priests presented them to God, and God found fire from Heaven to consume them, in token of acceptance, Ps. 20.3. The Lord remember all thy offerings, and accept, (turn to ashes it is in the original) all thy burnt sacrifice, for that God did shew he was willing to eat of that meat which they had provided for him.
but where is the lamb, etc. And Abraham said God will provide a lamb for a burned offering, Gen. 22.7. The people found beasts to sacrifice, the Priests presented them to God, and God found fire from Heaven to consume them, in token of acceptance, Ps. 20.3. The Lord Remember all thy offerings, and accept, (turn to Ashes it is in the original) all thy burned sacrifice, for that God did show he was willing to eat of that meat which they had provided for him.
or none in comparison, for the true worship of God? They will go nigh to say that protestants in England had never had any Churches worth the speaking of,
or none in comparison, for the true worship of God? They will go High to say that protestants in England had never had any Churches worth the speaking of,
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How kindly did God take it, that David did but purpose to build him a house (though he were prevented) and from Solomon that he did it? How great incouragements were given to building of the Temple, Haggai 1.4, 8. Build the house, and I will take pleasure in it,
How kindly did God take it, that David did but purpose to built him a house (though he were prevented) and from Solomon that he did it? How great encouragements were given to building of the Temple, Chaggai 1.4, 8. Built the house, and I will take pleasure in it,
and in many sensible tokens of his presence? yet there is as real (though invisible) yea sometimes as comfortable a presence of God in the places where his people now do or may assemble to worship him,
and in many sensible tokens of his presence? yet there is as real (though invisible) yea sometime as comfortable a presence of God in the places where his people now doe or may assemble to worship him,
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Therefore our Saviour whipt the buyers and sellers out of the temple, telling them it was a house of prayer, and we read of the shew-bread that it was not lawful for any to eat,
Therefore our Saviour whipped the buyers and sellers out of the temple, telling them it was a house of prayer, and we read of the shewbread that it was not lawful for any to eat,
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but only for the Priests, Mat. 12.14. Doubtless Belshazzar, and his company, were profane in drinking their wine, out of the vessels of the temple, Dan. 5.2. and that was counted as part of their sin:
but only for the Priests, Mathew 12.14. Doubtless Belshazzar, and his company, were profane in drinking their wine, out of the vessels of the temple, Dan. 5.2. and that was counted as part of their since:
and to no other use, at any time and upon any occasion whatsoever, witness the liberty given in many parts of England, to teach school in publick Churches, though consecrated;
and to no other use, At any time and upon any occasion whatsoever, witness the liberty given in many parts of England, to teach school in public Churches, though consecrated;
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Like instance might be given in the performance of academical exercises, such as are making of speeches, managing of philosophical disputes, not only in private Chappels,
Like instance might be given in the performance of academical exercises, such as Are making of Speeches, managing of philosophical disputes, not only in private Chapels,
so in this case, when, and so long, as there is any occasion, or opportunity of religious service to be performed in our Churches, they must be wholly at the service of Religion,
so in this case, when, and so long, as there is any occasion, or opportunity of religious service to be performed in our Churches, they must be wholly At the service of Religion,
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This notion may (for ought I know) remove a stumbling block out of some mens way, which would have kept them from the contributing to the building of Churches,
This notion may (for ought I know) remove a stumbling block out of Some men's Way, which would have kept them from the contributing to the building of Churches,
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as thinking that Churches, by virtue of that which is called the consecrating of them, were lookt upon to be as holy as ever the temple at Jerusalem was,
as thinking that Churches, by virtue of that which is called the consecrating of them, were looked upon to be as holy as ever the temple At Jerusalem was,
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as appeareth by the allowance given to put them to common uses, as to teach school in them, &c. but only as a religious man would dedicate his own house to God,
as appears by the allowance given to put them to Common uses, as to teach school in them, etc. but only as a religious man would dedicate his own house to God,
that is to say, wholy devoted to the service of God, and to no other use for that time (as I said of the bread and wine in the Communion) though afterwards, they are free for other uses.
that is to say, wholly devoted to the service of God, and to no other use for that time (as I said of the bred and wine in the Communion) though afterwards, they Are free for other uses.
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because he had also the secular employment of a King, neither are our Churches any wayes prophaned, by being somtimes put to uses that are but civil, and not Sacred.
Because he had also the secular employment of a King, neither Are our Churches any ways Profaned, by being sometimes put to uses that Are but civil, and not Sacred.
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Moral Holiness there was none in the Temple of Jerusalem, for places are not capable of such holiness as persons are, viz. that which consists in genere morum, as in loving of God,
Moral Holiness there was none in the Temple of Jerusalem, for places Are not capable of such holiness as Persons Are, viz. that which consists in genere morum, as in loving of God,
and holy in it self (quaedam Deus voluit quia in se bona) but the Temple was holy only by Divine Institution and separation to Gods Service, which otherwise had bin no more holy than another place.
and holy in it self (quaedam Deus voluit quia in se Bona) but the Temple was holy only by Divine Institution and separation to God's Service, which otherwise had been no more holy than Another place.
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and those holy Ordinances and Priviledges, and manifestations of God, which were there to be enjoyed, only because it was by Gods appointment separated from all common uses, at all times,
and those holy Ordinances and Privileges, and manifestations of God, which were there to be enjoyed, only Because it was by God's appointment separated from all Common uses, At all times,
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but it is not so, as I have shewed, therefore in the case of our Churches, what was said of the Altar may be inverted, viz. it was said of old that the Altar did sanctify the Gift;
but it is not so, as I have showed, Therefore in the case of our Churches, what was said of the Altar may be inverted, viz. it was said of old that the Altar did sanctify the Gift;
I have beaten out this notion, to let you see that there is no such great odds betwixt the Temple at Jerusalem and other places built for the service of God (neither of them being morally holy,
I have beaten out this notion, to let you see that there is no such great odds betwixt the Temple At Jerusalem and other places built for the service of God (neither of them being morally holy,
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and both of them being relatively holy, only the Temple was so continually, and our Churches are so but pro die & nunc, or during the time of Religious administrations) I say the odds between them is not so great,
and both of them being relatively holy, only the Temple was so continually, and our Churches Are so but Pro die & nunc, or during the time of Religious administrations) I say the odds between them is not so great,
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but that an Argument may very well be drawn from Gods approbation of what was intended by David, and done by Solomon towards the building of that Temple, to evince what acceptance they are like to meet with, who for sincere aims and ends, do,
but that an Argument may very well be drawn from God's approbation of what was intended by David, and done by Solomon towards the building of that Temple, to evince what acceptance they Are like to meet with, who for sincere aims and ends, do,
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For first of all, no man knows how soon the door may be shut against the exercise of Religion in any private place, I mean by them that first opened it,
For First of all, no man knows how soon the door may be shut against the exercise of Religion in any private place, I mean by them that First opened it,
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Where Religion dwels but precatiously, or upon meer sufferance (and not by the sanction of Law) it may soon be cast out (like Agar and her son) because there she is not Mistress, she cannot call the house her own.
Where Religion dwells but precatiously, or upon mere sufferance (and not by the sanction of Law) it may soon be cast out (like Agar and her son) Because there she is not Mistress, she cannot call the house her own.
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If a great Family were crowded into a house, in which every room were very small (like Cabins in a ship) it were impossible that whole Family should eat,
If a great Family were crowded into a house, in which every room were very small (like Cabins in a ship) it were impossible that Whole Family should eat,
and of good abilities, have Preached, the Congregation hath consisted of sober persons, of very different perswasions, whoout of a respect to publick Ordinances, have there presented themselves,
and of good abilities, have Preached, the Congregation hath consisted of Sobrium Persons, of very different persuasions, whoout of a respect to public Ordinances, have there presented themselves,
or Societies, every one of them under several Teachers, and going their own way, will they not have less love for one another, less converse together, less of Majesty and Authority, less strength and power to withstand those that shall oppose and set themselves against them,
or Societies, every one of them under several Teachers, and going their own Way, will they not have less love for one Another, less converse together, less of Majesty and authority, less strength and power to withstand those that shall oppose and Set themselves against them,
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nor no certain places of meeting, who can take an account of them, or have a due inspection over them? If a master that hath two hundred scholars, should divide them into fifty several forms,
nor no certain places of meeting, who can take an account of them, or have a due inspection over them? If a master that hath two hundred Scholars, should divide them into fifty several forms,
or Classes, reading distinct Authors, how impossible would it be for him to teach them all? whereas if he reduce them all to five or six forms, with the help of an usher,
or Classes, reading distinct Authors, how impossible would it be for him to teach them all? whereas if he reduce them all to five or six forms, with the help of an usher,
or as many as please to make themselves so, and as can gain a few people to hear them, the people will make to themselves Prophets of the lowest of the people, as did Jeroboam:
or as many as please to make themselves so, and as can gain a few people to hear them, the people will make to themselves prophets of the lowest of the people, as did Jeroboam:
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as well as to make no teachers of them that are, or ought to be such) and they that preach will preach what they list, none controlling them) and practise how they list and the end of that will be woful ignorance, error, dissention and confusion, which cannot be prevented,
as well as to make no Teachers of them that Are, or ought to be such) and they that preach will preach what they list, none controlling them) and practise how they list and the end of that will be woeful ignorance, error, dissension and confusion, which cannot be prevented,
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unless the Church (that great school of Christ) do consist of larg forms or Classes, I mean publick Churches and congregations, to which the masters of assemblies may have an eye, be those masters of assemblies of one judgment, or of another.
unless the Church (that great school of christ) do consist of large forms or Classes, I mean public Churches and congregations, to which the Masters of assemblies may have an eye, be those Masters of assemblies of one judgement, or of Another.
If scholars repair to their schools at school time, and there receive the instruction of honest and able masters, (if it be their happiness to have such) they may better be trusted as to what they shal do at other hours, either in their closets or chambers,
If Scholars repair to their Schools At school time, and there receive the instruction of honest and able Masters, (if it be their happiness to have such) they may better be trusted as to what they shall do At other hours, either in their closets or chambers,
Publick Churches will make way for Christians to testifie their union, and communion with one another, by joyning there together (whatsoever opportunities over and above those, they shall make use of in private.
Public Churches will make Way for Christians to testify their Union, and communion with one Another, by joining there together (whatsoever opportunities over and above those, they shall make use of in private.
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If there be publick places erected, primarily, for religious worship, then religion will be in a condition to lend: (as when Churches are lent, at such times as they can be spared, to such as teach school,
If there be public places erected, primarily, for religious worship, then Religion will be in a condition to lend: (as when Churches Are lent, At such times as they can be spared, to such as teach school,
than to keep open house for all comers, that have a desire to wait upon God, in his ordinances, (be they of twenty several judgments) and that methinks is much better:
than to keep open house for all comers, that have a desire to wait upon God, in his ordinances, (be they of twenty several Judgments) and that methinks is much better:
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and practises of Christianity, should not be willing to pray and hear, and sing Psalms together, (where those duties are piously and solemnly performed) though they differ about twenty little things.
and practises of Christianity, should not be willing to pray and hear, and sing Psalms together, (where those duties Are piously and solemnly performed) though they differ about twenty little things.
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Even infidels should be admitted to publick prayer, and preaching, how else should they believe in him of whom they have not heard? or how should they be converted? and as for those who in the judgment of charity are true believers though varying from us, in some small opinions,
Even Infidels should be admitted to public prayer, and preaching, how Else should they believe in him of whom they have not herd? or how should they be converted? and as for those who in the judgement of charity Are true believers though varying from us, in Some small opinions,
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and practises, I know not why we should exclude them from fellowship with us in the Lords Supper, which is to raile in the Communion Table in the worst of senses.
and practises, I know not why we should exclude them from fellowship with us in the lords Supper, which is to rail in the Communion Table in the worst of Senses.
and countenanced, or any thing more than tollerated, and connived at (like a tollerable evil, rather than an indispensable good) or rather as if all Religion were persecuted, and driven into corners.
and countenanced, or any thing more than tolerated, and connived At (like a tolerable evil, rather than an indispensable good) or rather as if all Religion were persecuted, and driven into corners.
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drunkenness, and whoredom take their freedom in private houses, and shall Religion appear no more publickly than they? as if it also were a work of darkness,
Drunkenness, and whoredom take their freedom in private houses, and shall Religion appear no more publicly than they? as if it also were a work of darkness,
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I could upbraid them, by telling them that which is no news (for were it news I would not tell it them,) viz. that several places of good capacity, have been erected by a sort of people that are generally none of the richest,
I could upbraid them, by telling them that which is no news (for were it news I would not tell it them,) viz. that several places of good capacity, have been erected by a sort of people that Are generally none of the Richest,
and expose them to the scorching Sun. I say some persons have adventured under those perillous circumstances, to build larg places for the exercise of their Religion, all their discouragements notwithstanding:
and expose them to the scorching Sun. I say Some Persons have adventured under those perilous Circumstances, to built large places for the exercise of their Religion, all their discouragements notwithstanding:
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when they are built, I was about to say those poor people I mentioned but now, (as hardly as they are thought of) would (I am perswaded spare money from their backs and bellies, to build more Churches,
when they Are built, I was about to say those poor people I mentioned but now, (as hardly as they Are Thought of) would (I am persuaded spare money from their backs and bellies, to built more Churches,
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nay, be it how it will be, such is the love, the soberer sort of them do bear to publick ordinances, that I question not but they will bear their full proportion;
nay, be it how it will be, such is the love, the Soberer sort of them do bear to public ordinances, that I question not but they will bear their full proportion;
If those that speak little of the Church, should do more for it than some that have the Church, the Church, ever in their mouths (as the Jews of old, the Temple of the Lord, the Temple of the Lord, Jer. 7.4.) it would be a woful shame.
If those that speak little of the Church, should do more for it than Some that have the Church, the Church, ever in their mouths (as the jews of old, the Temple of the Lord, the Temple of the Lord, Jer. 7.4.) it would be a woeful shame.
But why should I seem to mistrust, or doubt of the piety, and bounty, of the true sons and daughters of the Church, towards their distressed mother? who hath not heard of that noble Lady (whether now living,
But why should I seem to mistrust, or doubt of the piety, and bounty, of the true Sons and daughters of the Church, towards their distressed mother? who hath not herd of that noble Lady (whither now living,
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or dead I know not) who out of her own estate hath given some thousands of pounds towards the rebuilding, of the Church of S. Dunstans in the East, (now in a good forwardness) and of what the liberal Minister of that place, is said himself to have given towards that good work? even more than many good Ministers have in all the world.
or dead I know not) who out of her own estate hath given Some thousands of pounds towards the rebuilding, of the Church of S. Dunstan in the East, (now in a good forwardness) and of what the liberal Minister of that place, is said himself to have given towards that good work? even more than many good Ministers have in all the world.
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for a sad climax runs in my thoughts, and I am much perswaded if it should come to be tried, it would prove to true, viz. no publick Churches, no legal maintenance;
for a sad Climax runs in my thoughts, and I am much persuaded if it should come to be tried, it would prove to true, viz. no public Churches, no Legal maintenance;
no legal maintenance, in time no able Ministers, (for who will study to be starved?) no good ministry, no good preaching, no good preaching, no conversion, no conversion, no salvation.
no Legal maintenance, in time no able Ministers, (for who will study to be starved?) no good Ministry, no good preaching, no good preaching, no conversion, no conversion, no salvation.
That sun of charity (or piety rather) which hath begun to rise in the East, will I hope, visit all the dark and desolate corners of Londons hemisphere (for that I take to be the figure of it) and not give over its circuit, till having refreshed every dolesome and gloomy place, at length it set in the west:
That sun of charity (or piety rather) which hath begun to rise in the East, will I hope, visit all the dark and desolate corners of Londons hemisphere (for that I take to be the figure of it) and not give over its circuit, till having refreshed every dolesome and gloomy place, At length it Set in the west:
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than they may be said to be honest, who never pay their creditors, but when they strain upon them (or make distress) which is indeed for creditors to pay themselves.
than they may be said to be honest, who never pay their creditors, but when they strain upon them (or make distress) which is indeed for creditors to pay themselves.
and restrain it, for that men were ready to say to a father or to a mother, as the Pharisees did, Mat. 15.5. It is a gift, (Corban) viz. to the Church by whatsoever thou mightest be profited by me:
and restrain it, for that men were ready to say to a father or to a mother, as the Pharisees did, Mathew 15.5. It is a gift, (Corban) viz. to the Church by whatsoever thou Mightest be profited by me:
and we find Moses was fain to set bounds to the sea of the peoples liberality towards the tabernacle in his time, saying hitherto should it go, and no farther, Exod. 36.5.
and we find Moses was fain to Set bounds to the sea of the peoples liberality towards the tabernacle in his time, saying hitherto should it go, and no farther, Exod 36.5.
and upon the skirts of his garment, so that what is more than enough for the re-edifying of Churches, might go to the rebuilding of Hospitals, and publick Schools, and of one place more, viz. the late famous,
and upon the skirts of his garment, so that what is more than enough for the re-edifying of Churches, might go to the rebuilding of Hospitals, and public Schools, and of one place more, viz. the late famous,
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As Africa is full of monsters in nature, so is England in manners. As if we had traded for vice, instead of other commodities, with all forreign parts:
As Africa is full of monsters in nature, so is England in manners. As if we had traded for vice, instead of other commodities, with all foreign parts:
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we have amongst us the drunkenness of Germany, the pride of Spain, (but not so grave) the levity and lasciviousness of France, the atheism, hypocrisy, reveng,
we have among us the Drunkenness of Germany, the pride of Spain, (but not so grave) the levity and lasciviousness of France, the atheism, hypocrisy, revenge,
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and the unnatural lusts of Italy. We have much of the Indian disease amongst us (for so some say it was at first) and are forced to spend a great deal of their commodity, I mean their Lignum vitae, that is, their guaiacum, using that tree of Life (as they call it) as an antidote against the poison of that forbidden fruit, which is too commonly tasted of.
and the unnatural Lustiest of Italy. We have much of the Indian disease among us (for so Some say it was At First) and Are forced to spend a great deal of their commodity, I mean their Lignum vitae, that is, their guaiacum, using that tree of Life (as they call it) as an antidote against the poison of that forbidden fruit, which is too commonly tasted of.
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Were there those in Smyrna who blasphemed saying they were Jews, when they were of the Synagogue of Satan? and are there not many such in England? were there those in Pergamos, who taught the doctrine of Balaam, who taught Balaac to cast a stumbling block before the children of Israel, viz. By setting fair women on work to tempt them to commit both fleshly and spiritual whoredom, both Adultery, and Idolatry: Numb. 25.1.
Were there those in Smyrna who blasphemed saying they were jews, when they were of the Synagogue of Satan? and Are there not many such in England? were there those in Pergamum, who taught the Doctrine of balaam, who taught Balaam to cast a stumbling block before the children of Israel, viz. By setting fair women on work to tempt them to commit both fleshly and spiritual whoredom, both Adultery, and Idolatry: Numb. 25.1.
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And are there not such in England? and as some in Pergamos held the doctrine of the Nicolaitans ) which thing (saith God) I hate, (namely the doctrine of wives being common,
And Are there not such in England? and as Some in Pergamum held the Doctrine of the Nicolaitans) which thing (Says God) I hate, (namely the Doctrine of wives being Common,
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whilst they were dead, and is not that the case of many in England at this day? Was Laodicea charged with lukewarmness, That she was neither ••ld nor hot, Rev. 3.14.
while they were dead, and is not that the case of many in England At this day? Was Laodicea charged with lukewarmness, That she was neither ••ld nor hight, Rev. 3.14.
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and to have need of nothing, when they were poor and miserable, &c. And do not many amongst us do the same thing? I find but one of all the seven Churches that did escape reproof,
and to have need of nothing, when they were poor and miserable, etc. And do not many among us do the same thing? I find but one of all the seven Churches that did escape reproof,
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Had not his Majesty by his most excellent Proclamation against profanness, discountenanced the attempt some were going about (as one would think) to make Religion the mark of a Rebel,
Had not his Majesty by his most excellent Proclamation against profaneness, discountenanced the attempt Some were going about (as one would think) to make Religion the mark of a Rebel,
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For matter of robbery, we are even a den of Thieves, for filthiness a cage of unclean birds, for strife a Meribah, or as Meshec, and the tents of Kedar, for blood an Aceldama: Our Mosesses many of them break both the Tables of the Law, of which by office they are keepers.
For matter of robbery, we Are even a den of Thieves, for filthiness a cage of unclean Birds, for strife a Meribah, or as Meshech, and the tents of Kedar, for blood an Aceldama: Our Moses many of them break both the Tables of the Law, of which by office they Are keepers.
Our Aarons too often make Golden Calves, there are many Achans that trouble us sore, some by stealing the babylonish garment, I mean by their propensions,
Our Aaron's too often make Golden Calves, there Are many Achans that trouble us soar, Some by stealing the babylonish garment, I mean by their propensions,
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and stealing on towards Popery, witness their own suspicious expressions in publick, (if not more than suspicious) others again by stealing the shekels of silver and the wedg of gold, (alluding to Josh. 7.21.) I mean by their deceit and oppression, both of which are perfect theft.
and stealing on towards Popery, witness their own suspicious expressions in public, (if not more than suspicious) Others again by stealing the shekels of silver and the wedge of gold, (alluding to Josh. 7.21.) I mean by their deceit and oppression, both of which Are perfect theft.
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or could demonstrate that our Souls were not immortal, or were by profession Sadducees, and not Christians. Now as to this whole charg, I would say as Job doth, Job 24.25.
or could demonstrate that our Souls were not immortal, or were by profession Sadducees, and not Christians. Now as to this Whole charge, I would say as Job does, Job 24.25.
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or for such as we? why was not Sodom and Gomorrah built again? why was the building of Jericho prohibited? and not the rebuilding of London? might we not rather think that if there were no Hell, (as certainly there is) God would make a Hell on purpose for such as we?
or for such as we? why was not Sodom and Gomorrah built again? why was the building of Jericho prohibited? and not the rebuilding of London? might we not rather think that if there were no Hell, (as Certainly there is) God would make a Hell on purpose for such as we?
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How fitly is the world compared to a building? what a stately roof is the Heaven over our heads? what a goodly floor is the earth under our feet? certain it is these could not make themselves,
How fitly is the world compared to a building? what a stately roof is the Heaven over our Heads? what a goodly floor is the earth under our feet? certain it is these could not make themselves,
but for him who always was, or who did exist from eternity, who calleth himself by the name of I am, I never knew that creature yet that could create any thing, that is, that could make any thing out of nothing, were it but a mote in the sun,
but for him who always was, or who did exist from eternity, who calls himself by the name of I am, I never knew that creature yet that could create any thing, that is, that could make any thing out of nothing, were it but a mote in the sun,
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How fearfully and wonderfully are we our selves made? what a curious house is the body of man? what chrystal windows are his eyes? How full of rare workmanship? how many doors are in that building, some greater some less, by which to let in and to let out:
How fearfully and wonderfully Are we our selves made? what a curious house is the body of man? what crystal windows Are his eyes? How full of rare workmanship? how many doors Are in that building, Some greater Some less, by which to let in and to let out:
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every pore in the body being as it were a several door, which when they are all shut, we find the house so hot, there is no induring it, till we can open them again.
every poor in the body being as it were a several door, which when they Are all shut, we find the house so hight, there is no enduring it, till we can open them again.
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What strong and firm timber are our bones, compared to such a building as the body is? what pretty hinges are the Vertebrae, or turning joynts? what neat rafters are the ribs? what strong pillars,
What strong and firm timber Are our bones, compared to such a building as the body is? what pretty hinges Are the Vertebrae, or turning Joints? what neat rafters Are the ribs? what strong pillars,
and supporters are our leggs? what wonderful contrivances are there, that man, though a walking dunghill, I mean though he always carry about with him a great deal of filth,
and supporters Are our legs? what wondered contrivances Are there, that man, though a walking dunghill, I mean though he always carry about with him a great deal of filth,
What a kitchin is the stomack? what dairies are the breasts of Women? what delicate thatch is the hair upon our heads, what drains are the glandules, and emuncteries of the body? what cunduit pipes are the veins,
What a kitchen is the stomach? what dairies Are the breasts of Women? what delicate thatch is the hair upon our Heads, what drains Are the glandules, and emuncteries of the body? what cunduit pipes Are the Veins,
as being by the cold condensated? What handsome lattices are the pores of our bodies to let in air by? what spouts are the nostrils? I stand upon no order,
as being by the cold condensated? What handsome lattices Are the pores of our bodies to let in air by? what spouts Are the nostrils? I stand upon no order,
and the mediastinum? what a long entry is the throat, and meat-pipe? what bloody slaughter-houses are the liver and spleen? (and yet without annoyance) what a cistern is the bladder? what a stove is the heart, heating the whole body by certain pipes without any visible fire? how are pipes and small vessels conveying such nourishing juices as the body stands in need of, laid into every part of it? what neat plaistring is our flesh? what curious painting,
and the mediastinum? what a long entry is the throat, and meat-pipe? what bloody slaughterhouses Are the liver and spleen? (and yet without annoyance) what a cistern is the bladder? what a stove is the heart, heating the Whole body by certain pipes without any visible fire? how Are pipes and small vessels conveying such nourishing juices as the body Stands in need of, laid into every part of it? what neat plastering is our Flesh? what curious painting,
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and belly:) and how many good, and necessary rooms are there in every one of those stories? what a house within a house, is a child within the womb? and how little ground doth one (yea sometimes two or three together) stand upon? Thus have I taken a short,
and belly:) and how many good, and necessary rooms Are there in every one of those stories? what a house within a house, is a child within the womb? and how little ground does one (yea sometime two or three together) stand upon? Thus have I taken a short,
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How many artificers and labourers go to the building of one house, where men are the builders? Carpenters, Bricklaiers, Plaisterers, Smiths, Joy•ers, Glaziers, &c. each of these ordinarily have their several imployments about one house, ere it be brought to perfection, besides a Surveyor to supervise the work,
How many artificers and labourers go to the building of one house, where men Are the Builders? Carpenters, Bricklayers, Plasterers, Smiths, Joy•ers, Glaziers, etc. each of these ordinarily have their several employments about one house, ere it be brought to perfection, beside a Surveyor to supervise the work,
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Must we attribute to God only the building of •e world at first? or must we not also acknowledg •im, the author of all the buildings which have been ••er since,
Must we attribute to God only the building of •e world At First? or must we not also acknowledge •im, the author of all the buildings which have been ••er since,
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whether Cities, Towns, Villages, or particular houses? It is said we are Gods off-spring, Acts 17.28. and why, but because we are the children of Adam who was the Son of God, Luk. 3.38. The •ause of the cause, is the cause of the effects.
whither Cities, Towns, Villages, or particular houses? It is said we Are God's offspring, Acts 17.28. and why, but Because we Are the children of Adam who was the Son of God, Luk. 3.38. The •ause of the cause, is the cause of the effects.
By •he same reason, God having made men, by whom •ouses are built ( for every house is builded by some •an, Heb. 3.4.) and given unto men all that wisdom which they have for building (as for every other purpose) ( Exod. 33.35.) it being he that gives men leave to build,
By •he same reason, God having made men, by whom •ouses Are built (for every house is built by Some •an, Hebrew 3.4.) and given unto men all that Wisdom which they have for building (as for every other purpose) (Exod 33.35.) it being he that gives men leave to built,
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and success in building, which none •ut himself could give, these things considered, we see great reason for what the Psalmist saith, Psal. 127.1. Except the Lord build the •••se they labour in vain that build it.
and success in building, which none •ut himself could give, these things considered, we see great reason for what the Psalmist Says, Psalm 127.1. Except the Lord built the •••se they labour in vain that built it.
I doubt not of the possibility of a Resurrection, sith I am sure of the truth of a Creation, and to raise the bodies of men out of dust, is not of more difficulty,
I doubt not of the possibility of a Resurrection, sith I am sure of the truth of a Creation, and to raise the bodies of men out of dust, is not of more difficulty,
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To say though such a thing as a Resurrection be possible, yet it shall never be, were to deny that principle which is common to most Religions in the world,
To say though such a thing as a Resurrection be possible, yet it shall never be, were to deny that principle which is Common to most Religions in the world,
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as S. Paul saith, Act. 13.6. Of the hope and resurrection of the dead, I am •alled in question, and Acts 25.19. They had certain •uestions against him, of one Jesus which was dead whom Paul affirmed to be alive.
as S. Paul Says, Act. 13.6. Of the hope and resurrection of the dead, I am •alled in question, and Acts 25.19. They had certain •uestions against him, of one jesus which was dead whom Paul affirmed to be alive.
But if there be no resurrection of be dead, then is Christ not risen, (as the Apostle argu•th, 1 Cor. 15.13.) but that Christ is risen, the suffeings of so many, near unto Christ his time, I say •eir suffering unto death,
But if there be no resurrection of be dead, then is christ not risen, (as the Apostle argu•th, 1 Cor. 15.13.) but that christ is risen, the suffeings of so many, near unto christ his time, I say •eir suffering unto death,
for the seal of Christ, •hom they had not known to have been the true Messiah, if he had not risen again (according to his •romise) do abundantly witness.
for the seal of christ, •hom they had not known to have been the true Messiah, if he had not risen again (according to his •romise) do abundantly witness.
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Canst thou believe that God will suffer the best •en in the world to be of all men most miserable from first to last? Surely such as have hope in Christ, are men of the best l•ves of any in the •orld:
Canst thou believe that God will suffer the best •en in the world to be of all men most miserable from First to last? Surely such as have hope in christ, Are men of the best l•ves of any in the •orld:
or •estion, (stated by the Apostle in those very words, 1 Cor. 15.35.) I answer, that it doth not appear that the houses of wicked men, (their bodies I mean) shall be any thing more beautiful, at the resurrection than they were before,
or •estion, (stated by the Apostle in those very words, 1 Cor. 15.35.) I answer, that it does not appear that the houses of wicked men, (their bodies I mean) shall be any thing more beautiful, At the resurrection than they were before,
or freed from those deformities which they carried to the grave with them, (but as those trees fall, so they shall rise) or if they should, what would it signifie? when neither they,
or freed from those deformities which they carried to the grave with them, (but as those trees fallen, so they shall rise) or if they should, what would it signify? when neither they,
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nor others could see it for want of light? Did goodly houses, or Churches, look beautifully, in the midst of flames? when nothing but the wall of fire, that was round about them could be seen? but sure I am, the houses of good men (that is their bodies) shall all,
nor Others could see it for want of Light? Did goodly houses, or Churches, look beautifully, in the midst of flames? when nothing but the wall of fire, that was round about them could be seen? but sure I am, the houses of good men (that is their bodies) shall all,
and every of them be beautified at the resurrection, and whereas some of them were like houses that are low built, others like rooms that are shelving (or garret-wise,) others dark,
and every of them be beautified At the resurrection, and whereas Some of them were like houses that Are low built, Others like rooms that Are shelving (or garret-wise,) Others dark,
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for then shall their vile bodies, be changed, and fashioned like unto Christ his glorious body according to the working whereby he is able to subdue all things to himself, Phil. 3.21.
for then shall their vile bodies, be changed, and fashioned like unto christ his glorious body according to the working whereby he is able to subdue all things to himself, Philip 3.21.
How glad would the wicked be that these their houses of clay might never be rebuilt? how much rather could they wish they might be annihilated? For in these very houses must they dwell with consuming fire, and everlasting burnings.
How glad would the wicked be that these their houses of clay might never be Rebuilt? how much rather could they wish they might be annihilated? For in these very houses must they dwell with consuming fire, and everlasting burnings.
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Know ye not that your bodies are the members of Christ? consider them as sleeping in Jesus, for so the expression is 1 Thes. 4.14. (as if the bosome of Christ were the Urne in which those ashes were laid up) I say consider them under that threefold notion,
Know you not that your bodies Are the members of christ? Consider them as sleeping in jesus, for so the expression is 1 Thebes 4.14. (as if the bosom of christ were the Urn in which those Ashes were laid up) I say Consider them under that threefold notion,
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Most houses of note (as publick Halls, &c.) and wherein persons of considerable quality were concerned, that were lately burnt down, are like to be built again,
Most houses of note (as public Halls, etc.) and wherein Persons of considerable quality were concerned, that were lately burned down, Are like to be built again,
and shall not the Temples of God, which are the bodies of his Saints, I say, shall not they be rebuilt? is it not for the honour of the great God that it should be so?
and shall not the Temples of God, which Are the bodies of his Saints, I say, shall not they be Rebuilt? is it not for the honour of the great God that it should be so?
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if every Star therein were as big, and as bright, as is the Sun it self. Mat. 13.43. Then shall the righteous shine •orth, as the Sun in the kingdom 〈 … 〉 fathe• 〈 ◊ 〉.
if every Star therein were as big, and as bright, as is the Sun it self. Mathew 13.43. Then shall the righteous shine •orth, as the Sun in the Kingdom 〈 … 〉 fathe• 〈 ◊ 〉.
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or any one of them, (unless it shall be revealed to him) being so much changed for the better as then they will be? Abraham will not, of himself discern, that that was the house in which Isaac dwelt,
or any one of them, (unless it shall be revealed to him) being so much changed for the better as then they will be? Abraham will not, of himself discern, that that was the house in which Isaac dwelled,
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so patcht, so leprous, that I had almost said, the very dogs began to pity him, (of whom it is said that they lickt his sores ) yet that despicable house of his, will at the Resurrection, be metamorphosed into so stately a dwelling,
so patched, so leprous, that I had almost said, the very Dogs began to pity him, (of whom it is said that they licked his sores) yet that despicable house of his, will At the Resurrection, be metamorphosed into so stately a Dwelling,
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What matter is it, if the souls of divers good men dwell but meanly, and ill-favouredly in this world 〈 ◊ 〉 is, 〈 ◊ 〉 •andsom and deformed bodies •ith 〈 ◊ 〉 they do 〈 ◊ 〉 sojourn,
What matter is it, if the Souls of diverse good men dwell but meanly, and ill-favoredly in this world 〈 ◊ 〉 is, 〈 ◊ 〉 •andsom and deformed bodies •ith 〈 ◊ 〉 they do 〈 ◊ 〉 sojourn,
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(which are Solomons expressions to set forth bodily infirmities) what if their present •wellings be ever so homely, si•h they are not their •ome? these their earthly tabernacles will soon be •estroyed,
(which Are Solomons expressions to Set forth bodily infirmities) what if their present •wellings be ever so homely, si•h they Are not their •ome? these their earthly Tabernacles will soon be •estroyed,
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Had •ur Soveraign then been sure to possesse h•s throne as now he doth) it would but little have troubled •m, that he was forced to hide for a time in a hol•ow tree (since called the Royal Oak) and as lit•le should the inconvenient habitation of Christians •ouble them (I mean the weakness or uncomli•ess of their bodies for the present) sith these •ld houses of theirs shall quickly be pulled down, •nd the new ones which shall be provided for them, •t the Resurrection of the dead will be past all ex•eptions.
Had •ur Sovereign then been sure to possess h•s throne as now he does) it would but little have troubled •m, that he was forced to hide for a time in a hol•ow tree (since called the Royal Oak) and as lit•le should the inconvenient habitation of Christians •ouble them (I mean the weakness or uncomli•ess of their bodies for the present) sith these •ld houses of theirs shall quickly be pulled down, •nd the new ones which shall be provided for them, •t the Resurrection of the dead will be passed all ex•eptions.
I see no reason, on the other hand, why ungodly •en and women, should pride themselves in those lately houses, in which their Souls do now dwell I mean in the amiableness,
I see no reason, on the other hand, why ungodly •en and women, should pride themselves in those lately houses, in which their Souls do now dwell I mean in the amiableness,
and when those houses come to be built again (I mean those bodies to be raised from the dead) then will they be in worse condition then ever, that is eternally hanted and possessed by Devils (worse than vermine) for what less can those children of disobedience expect, in whom Satan now ruleth?
and when those houses come to be built again (I mean those bodies to be raised from the dead) then will they be in Worse condition then ever, that is eternally haunted and possessed by Devils (Worse than vermin) for what less can those children of disobedience expect, in whom Satan now Ruleth?
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but those houses shall have far better inhabitants than they formerly had, even the Souls of just men made perfect, whereas their former houses were inhabited by the Souls (though of just men) yet full of imperfections.
but those houses shall have Far better inhabitants than they formerly had, even the Souls of just men made perfect, whereas their former houses were inhabited by the Souls (though of just men) yet full of imperfections.
for then shall they be NONLATINALPHABET, that is, as the Angels of God, Mat. 22.30. shall be obnoxious to no element (whether fire or water) or to any other creature, shall be uncapable of being destroyed for they shall be raised incorruptible, 1 Cor. 15.52. and Luk. 20.36. Neither can they dye any more.
for then shall they be, that is, as the Angels of God, Mathew 22.30. shall be obnoxious to no element (whither fire or water) or to any other creature, shall be uncapable of being destroyed for they shall be raised incorruptible, 1 Cor. 15.52. and Luk. 20.36. Neither can they die any more.
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and that resurrection from the dead, the state of the resurrection being so glorious as it is? well may it be said they are children of God being the children of the resurrection, for so the better resurrection is called, the resurrection, by way of eminency,
and that resurrection from the dead, the state of the resurrection being so glorious as it is? well may it be said they Are children of God being the children of the resurrection, for so the better resurrection is called, the resurrection, by Way of eminency,
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though besides the resurrection of life, there is also a resurrection of condemnation, John 5.29. Two extreams there are which may prejudice the Doctrine of the Resurrection; One is a vein of allegorising every thing.
though beside the resurrection of life, there is also a resurrection of condemnation, John 5.29. Two extremes there Are which may prejudice the Doctrine of the Resurrection; One is a vein of allegorising every thing.
We read of some who erred saying, The Resurrection is past already, 2 Tim. 2.18. and they must needs be such as took the Resurrection for some other thing than the raising of all men from the dead, viz. in some mystical sense.
We read of Some who erred saying, The Resurrection is passed already, 2 Tim. 2.18. and they must needs be such as took the Resurrection for Some other thing than the raising of all men from the dead, viz. in Some mystical sense.
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Others will allow of no figurative expressions, and such, if you tell them of a Resurrection, may (according to their Principles) tell you that Christ is the only Resurrection, because of what is said John. 11.25.
Others will allow of no figurative expressions, and such, if you tell them of a Resurrection, may (according to their Principles) tell you that christ is the only Resurrection, Because of what is said John. 11.25.
But whilst we speak of the ra•sing or rebuilding of our bodies, O the admirable power and wisdom of God, that is able to build with such Materials, some part whereof must be fetcht out of the bottom of the Sea, other parts out of the bowells of living Creatures, out of the entrails of Worms and Fishes (and such like) which have fed upon them.
But while we speak of the ra•sing or rebuilding of our bodies, Oh the admirable power and Wisdom of God, that is able to built with such Materials, Some part whereof must be fetched out of the bottom of the Sea, other parts out of the bowels of living Creatures, out of the entrails of Worms and Fish (and such like) which have fed upon them.
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Who but he that is omniscient, could tell where to find that broken, scattered, and dispersed stuff, wherewith the bodies of men shall be rebuilt? or if they knew where it were, who but he ( whose Arm is not to short for any purpose) were able to come at it? Where is that Artificer that can distinguish betwixt dust and dust? the dust of one house and of another,
Who but he that is omniscient, could tell where to find that broken, scattered, and dispersed stuff, wherewith the bodies of men shall be Rebuilt? or if they knew where it were, who but he (whose Arm is not to short for any purpose) were able to come At it? Where is that Artificer that can distinguish betwixt dust and dust? the dust of one house and of Another,
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if the dust of twenty houses were mixed together and laid in one heap? or who can build a house of meer dust? I say, who but the great God can do either of these? and he will do both.
if the dust of twenty houses were mixed together and laid in one heap? or who can built a house of mere dust? I say, who but the great God can do either of these? and he will do both.
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Neither is the condescension of God, appearing in the Resurrection of his servants, less admirable than are the demonstrations of his power and wisdom, in that he sheweth himself mindful of his people, in the lowest condition they can be in,
Neither is the condescension of God, appearing in the Resurrection of his Servants, less admirable than Are the demonstrations of his power and Wisdom, in that he shows himself mindful of his people, in the lowest condition they can be in,
The peculiar respects which God beareth to them that fear him, will be most conspicuous at the Resurrection, for then the houses of his servants shall overtop the houses of all wicked men, the Mountain of their houses shall be established in the top of the Mountains,
The peculiar respects which God bears to them that Fear him, will be most conspicuous At the Resurrection, for then the houses of his Servants shall overtop the houses of all wicked men, the Mountain of their houses shall be established in the top of the Mountains,
and shall be exalted above the Hills of others (alluding to Isa. 2.2.) For the upright shall have dominion over the wicked in the morning, Psal. 49.14. I can but think how the Souls of just men, when they have put off these earthly Tabernacles, will long to be possessed of their new houses, Rom. 8.23. We our selves groan, waiting for the adoption, to wit, the redemption of our body:
and shall be exalted above the Hills of Others (alluding to Isaiah 2.2.) For the upright shall have dominion over the wicked in the morning, Psalm 49.14. I can but think how the Souls of just men, when they have put off these earthly Tabernacles, will long to be possessed of their new houses, Rom. 8.23. We our selves groan, waiting for the adoption, to wit, the redemption of our body:
will be much more graciously and visibly present in those Temples so refined, as they will be at the Resurrection, than in those we carry about with us,
will be much more graciously and visibly present in those Temples so refined, as they will be At the Resurrection, than in those we carry about with us,
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or deafness, or lameness, and to be restored to any limb or sense they want but for that little time they have to live? But alas how many defects and deformities are there which no Art of man can cure? To such as labour under any of them, I would say, Have patience but a little while, get part in the first Resurrection, that you may have interest in the second, viz. the Resurrection of life, lay up a good Foundation for the time to come that thou mayest be recompensed at the Resurrection of the just, Luke 14.14. Make shift for the present;
or deafness, or lameness, and to be restored to any limb or sense they want but for that little time they have to live? But alas how many defects and deformities Are there which no Art of man can cure? To such as labour under any of them, I would say, Have patience but a little while, get part in the First Resurrection, that you may have Interest in the second, viz. the Resurrection of life, lay up a good Foundation for the time to come that thou Mayest be recompensed At the Resurrection of the just, Lycia 14.14. Make shift for the present;
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for a short season, a sorry house may serve the turn, when death and the Grave, which must swallow thee down for a while, shall deliver thee up again (as the Whale did Jonah ) thy next house shall be a Pallace, that is, the body which thou shalt receive at the Resurrection, or which thou shalt rise with, shall be as free from defects,
for a short season, a sorry house may serve the turn, when death and the Grave, which must swallow thee down for a while, shall deliver thee up again (as the Whale did Jonah) thy next house shall be a Palace, that is, the body which thou shalt receive At the Resurrection, or which thou shalt rise with, shall be as free from defects,
I cannot sufficiently admire the happiness of those persons who live under the strong and comfortable expectations of a better Resurrection, Heb. 11.35. that is, of a better condition after death, than ever they had before it.
I cannot sufficiently admire the happiness of those Persons who live under the strong and comfortable Expectations of a better Resurrection, Hebrew 11.35. that is, of a better condition After death, than ever they had before it.
and do thou inable me and them to say, with thy holy Apostle Paul, and those whom he there joyneth with himself, We know that if our earthly house of this Tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the Heavens, 2 Cor. 5.1. FINIS.
and do thou inable me and them to say, with thy holy Apostle Paul, and those whom he there Joineth with himself, We know that if our earthly house of this Tabernacle were dissolved, we have a building of God, a house not made with hands, Eternal in the Heavens, 2 Cor. 5.1. FINIS.
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